April 08

2

Inside 

APRIL2008 

DRISTI SACRIFICE 

The Sacred Sacrifice, 8 

Why is sacrifice seen as a bad thing in the 

West? How is it seen in the East? Frank 

shares his own remedy. 

The Place of Sacrifice in 

Yoga, 9 

Paul tells us that sacrifice is just part of life 

and becomes its own reward. 

The Sacred Magic Ingredient, 

11 

Clayton likens sacrifice to Tapas. 

Too long a sacrifice 

Can make a stone of the 

heart. 

W. B. Yeats, Easter 1916 

SPECIAL FEATURES 

YOGA POEM, 11 A young Canadian yoga 

teacher share his love in verse. 

VIEWING PRACTICE, 13 How Buddhists 

maintain the correct view of practice. 

PAUSE IN LIFE, 21 Why pausing for a 

moment is important. 

FOR TEACHERS, 26 Iyengar teacher Peter Scott 

on teaching and spiritual obligation of 

teachers. 

YOGA POEM, 33 Patanjali’s Eight Limbs in 

verse 

REGULAR 

CONTRIBUTIONS 

NEWS, 5 

WORKSHOPS, 6 

RETREATS, 6 

TEACHER TRAININGS, 7 

CLASSIC TEXTS, 19 This issue, our resident 

scholar, Alex, provides a very brief overview 

of the Yoga Sutras of Patanjali. 

RETREAT REVIEW, 15 

YOGA 101, 24 

BOOK REVIEW, 18 & 28 

About Namaskar 

Namaskar provides a voice for the yoga 

community around Asia. The publication is a 

vehicle for practitioners on a yogic path to share 

their own knowledge, learnings and experiences 

with others. 

Namaskar, is published by Yoga Services Ltd, 

quarterly in January, April, July and October. 

We welcome unsolicited submissions, therefore 

the opinions expressed within these pages are 

not necessarily those of Yoga Services Ltd. 

Namaskar is distributed at no charge through 

yoga studios, fitness centres, retail outlets, food & 

beverage outlets and other yoga-friendly 

locations throughout Hong Kong and Asia. 

For more information, to contribute or to order 

Namaskar, please contact: 

Frances, Editor at fgairns@netvigator.com / 

+ 852 9460 1967 

Jenny, Deputy Editor at 

jenthomas@netvigator.com /+852 9889 2022 

Deadline for July 2008 issue: 

June 10, 2008 

CROSSWORD, 31 

RECIPES, 29 

HATHI YOGI, 29 

TEACHER & STUDIO LISTINGS, 34 

3

My sincere apologies for the delay in getting this issue out. Instead of working away at the 

computer I was driving around the beautiful South Island of New Zealand in a camper 

van with my family. How ironic it is for me then that our dristi is sacrifice! 

namaskar 

I hope you enjoy reading the three articles about sacrifice in these pages. Frank talks about 

how sacrifice has developed negative connotations and shares his own practice to combat 

this. Clayton talks about how sacrifice makes us stronger. And it was Paul’s example of a 

having child teaching us the upside of sacrifice which particularly resonated for me, as I’m 

six-month pregnant with our second child. 

Another IVF baby, and a baby brother or sister for Abigail due in the third week of July. 

Two babies under two, I think my practice will be taking on a whole new perspective - one 

much less physical and much more emotional and spiritual. Which is why I found Kim’s 

piece about the Buddhist view of practice so helpful. 

There are loads of other wonderful articles in the issue: Gaelle’s interview with acclaimed 

Iyengar teacher Peter Scott; Fish’s review of a snowy Canadian ashram Peggy’s explanation 

of the importance of pausing in life and; Swami Saraswati’s discourse on Kirtan. As well 

there’s all the regular features: our resident scholar Alex introduces the Yoga Sutras; Tia 

brings us a crossword, book review and comic; and Life Café generously shares an easy and 

healthy recipe. Thanks to all our contributors, as well as Jenny and Nigel for the sacrifices 

they make to support this publication. 

Finally, if you haven’t already registered for the Asia Yoga Conference 3 rd – 6 th July in Hong 

Kong, I encourage you to do so. Even if you just attend one of the complimentary events, 

such as John Friend’s keynote address, please show your support for yoga in Asia. 

FRANCES GAIRNS 

Editor 

SOMETHING TO SHARE? 

IF THERE IS SOMETHING YOU WOULD LIKE TO SHARE WITH THE YOGA COMMUNITY IN HONG KONG AND 

ELSEWHERE (WE DISTRIBUTE AROUND ASIA AND EVEN FURTHER AFIELD), PLEASE EMAIL 

4 

FGAIRNS@NETVIGATOR.COM

NEWS 

BIKRAM STUDIO OPENS IN BALI 

The first Bikram hot yoga 

studio opened in Bali, 

Indonesia recently. The studio 

is in the Istana Kuta Galleria in 

Kuta Legian. 

Mony Suriany and Jack Farras, 

both Bikram certified teachers, 

are the owners Yoga @ 42 

degrees in Jakarta and this 

studio in Bali. For more 

information, call (62) 261 769 

040 or visit 

www.bikramyogajakarta.com/ 

bikrambali.htm 

YOGASANA NOW YOGA MALA 

Ashtanga Vinyasa is back on at 

the former Yogasana, which reopened 

on 1 st February under 

new ownership as Yoga Mala. 

The owners, a group of former 

students and teachers from 

their class schedule are afternoon 

and evening Yin and Hatha 

classes as well as free weeklyguided 

meditation open to the 

general public. For more 

information, call (852) 2116 

0894 or visit 

www.yogamala.com.hk 

YOGAYOGA OPENS IN HONG KONG 

A 14,000 square foot studio 

opened its doors in Causeway 

Bay, Hong Kong in January. 

YogaYoga offers a wide variety 

of yoga practices from the more 

common Hatha to the lesser 

known Kaya Shuddhi and 

Patanjali Yoga. With over 150 

classes a week there’s sure to be 

something for every level of 

practitioner. Teachers are from 

India, Canada, Hong Kong and 

Japan. 

YOGA MALA TEACHERS (L TO R) JOLENE, LILY, CHEUK NA, LINDZAY 

0055. To learn more about the 

Kirtan, please go to page 24. 

COMPLIMENTARY MEDITATION & 

SATSANG WITH SWATHI MAA 

Swathi Maa will lead be leading a 

meditation and satsang in 

Central every Friday 7:30 - 9:15 

pm at networkCARE Hong 

Kong, 8A Winning Center, 

46 - 48 Wyndham Street, Central 

Hong Kong. If you’d like to 

join the class or would like more 

information, call (852) 9286 

1363 or email 

swathimaa@mailworkds.org 

BUDDHIST MEDITATION AT YOGA 

MALA, HONG KONG 

Yoga Mala hosts free meditation 

classes every Tuesday 11 am – 

noon and Fridays 7 – 8:30 pm. 

The class is based upon the 

teachings of Master Nan Huai 

Chin (www.nanhuaijin.org), and 

usually taught by Ken Pang who 

has been studying with Master 

Nan since 1992. The practice 

YOGATHON FOR CHARITY 

Hong Kong’s first yogathon 

will be taking place at the Happy 

Valley Racecourse 7 th June, 11 

am - 8 pm. The event will raise 

money and awareness for the 

Hereditary & High Risk Breast 

Cancer Programme, a new 

charity formed by Hong Kong 

Sanatorium and Stanford 

University. 

Co-organised by Yoga Yoga, 

Living Yoga, Seasons Fitness 

and Anahata Yoga, participants 

will be guided on the day 

through their practice by various 

professional yoga instructors. 

For more information, visit 

www.hkyogathon.com 

FREE TALKS AT YOGA CENTRAL, 

HONG KONG 

To promote yoga, healthy 

lifestyle and responsible living, 

Yoga Central is holding a series 

of free talks on Friday evenings 

6 - 6:45 pm at 4/F Kai Kwong 

House, 13 Wyndham Street 

Central. 

May 9 th The path of Raja Yoga, a 

different approach to yoga 

May 30 th Beginners’ Kit to Yoga 

June 6 th Meditation for 

Relaxation 

June 13 th Toxic Free Life 

June 20 th Beginners’ Kit to Yoga 

For more information, call 

(852) 2982 4308 or visit 

www.yogacentral.com.hk 

Yogasana, took on the challenge 

of running the new studio after 

it was clear Hong Kong still 

needed a simple place to practice 

Ashtanga, particularly Mysore 

yoga. Yoga Mala’s Mysore 

instructors, Lindzay Chan and 

Cheuk Na, both trained under 

Yogasana director Michel 

Besnard for many years and are 

well respected for their 

dedication and responsibility to 

their students. Also on offer in 

COMPLEMENTARY KIRTAN AT PURE 

YOGA, HONG KONG 

Join Yoganidhi and other 

Kirtan lovers for some yoga for 

the heart on the last Friday of 

every month at Pure Yoga in 

Central, 7 – 9 pm. Chanting 

kirtan is an active, effortless 

meditation that helps you 

dissolve thoughts, getting you 

out of the pre-occupations of 

everyday life. Pre-registration 

required, please call (852) 2971 

ONE OF YOGAYOGA’S COMMON AREAS 

concentrates on the cultivation 

of the breath, and explorations 

of the body’s chi meridian 

system. For more information, 

please visit call (852) 2116 0894 

or visit www.yogamala.com.hk 

5

WORKSHOPS 

RAVI SHANKAR IN HONG KONG 

Sri Sri Ravi Shankar will be 

leading a three-day workshop in 

Hong Kong April 29 – May 1. 

This 6-hour workshop, Health 

and Happiness, will cover yoga 

and meditation with breathing 

to eliminate physical and 

emotional stress. The visit 

marks the first time this 

important teacher is leading a 

course in Hong Kong. He has 

been invited by the HK 

Institute of Education and the 

workshop will take place at the 

Caritas Centre, Caine Road, 

Central, Hong Kong from 6:30 

– 9:30 pm and costs $700. For 

more information, visit 

www.artofliving.org.hk 

KRIS NELSON AT YOGA @42, 

JAKARTA 

LA-based Anusara yoga and 

Tantric meditation teacher Kris 

Nelson will be in Indonesia 3 rd 

– 4 th May for a weekend 

workshop cryptically titled “The 

Unfolding Path of Awakening.” 

The cost for the full workshop 

is $135, but classes may also be 

attended individually. For more 

information call (62) 21 719 

7379 or visit 

www.bikramyogajakarta.com 

TWEE MERRIGAN AT PURE YOGA, 

HONG KONG & SINGAPORE 

Prana Flow Yoga and Trance 

Dance is the title of the master 

class series hosted by Twee 

Merrigan at Pure Yoga’s Hong 

Kong and Singapore studios, 7 th 

– 8 th May and 9 th – 11 th May 

respectively. A student of Shiva 

Rea, Twee’s master classes evolve 

from her original studies of 

Hatha, Tantra + Ayurveda and 

her continued studies with her 

teacher. For more information, 

call (852) 2971 0055, (65) 6733 

8863 or visit www.pureyoga.com 

VIKAS MALKANI IN SINGAPORE 

Vikas Malkani will be leading a 

four-session course on 

mediation at the Soul Centre in 

Singapore on 12 th , 13 th , 26 th & 

27 th May from 7 – 9 pm and 

costs S$250. The goal of the 

course is to teach people some 

simple, yet powerful tools and 

techniques to create their own 

happiness and joy. Vikas is a 

disciple of Swami Rama of the 

Himalayas and is the author of 

The Little Manual of 

Meditation. For more 

information, visit 

www.soulcentre.org 

BRANDON BAYS IN HONG KONG 

“The Journey to Freedom” - An 

Evening with Brandon Bays will 

be held at the Hong Kong City 

BRANDON BAYS 

Hall 10 th June at 7:30 pm. 

Tickets are available from 

URBTIX for HK$350. 

Brandon is the author of “The 

Journey” a mind-body healing 

book which guides readers to 

find emotional and inner 

freedom, physical health and the 

ability to live life to their fullest 

potential. She claims to have 

healed a basketball-sized 

tumour in 6 ½ weeks naturally, 

with no drugs or surgery. For 

more information call (852) 

6044 8840 or visit 

www.thejourney.com 

RETREATS 

CLAYTON HORTON AT YOGA THAILAND, KOH SAMUI 

Director of Greenpath Yoga in San Francisco, Clayton has been a 

student of yoga for over 20 years. He will be leading an Ashtanga 

retreat 3 rd - 10 th & 17 th - 24 th May at Yoga Thailand. For more 

information, visit www.yoga-thailand.com/clayton.html 

SONJA RZEPKI AT YOGA THAILAND, KOH SAMUI 

Graduate of New York’s Centered Yoga, Sonja has been involved in 

health and wellness since 1994. She is leading an Ashtanga retreat 

31 st May - 7 th June and a Prenatal Yoga Intensive for Yoga Teachers 

7 th -14 th June at Yoga Thailand. For more information, visit 

www.yoga-thailand.com/sonja.html 

6 

GABRIEL AZOULAY AT KAMALAYA, KOH SAMUI 

Yoga and Thai Massage teacher Gabriel Azoulay will be leading a 

five-day Ashtanga and yin yoga retreat at Kamalaya on Koh Samui 

10 th – 15 th June. The programme includes three meals a day, all yoga 

programmes, resort accommodation, airport pickup and drop off. 

Starting price: 58,700 THB. For more information, visit 

www.rejuvenationaz.com or www.kamalaya.com/yoga-thailand-10 

ERICH SHIFFMAN AT BEGAWAN GIRI, BALI 

Guided from Within is the name of the retreat Erich Shiffman will 

be hosting 11 th – 17 th August at COMO Shambhala’s Begawan Giri. 

With over 40 years of yoga experience in the traditions of 

Krishnamacharya, Desikachar and Iyengar, Erich is a deeply

TEACHER TRAININGS 

ANAHATA TRAINING, HONG KONG 

Yoga teachers Yogananth Andiappan, Dr 

Babu and Anurag will be leading a 100- 

hour, eight-week teacher training in late May. 

It will follow the syllabus of the Asana 

Andiappan College of Yoga & Research 

Centre of South India, which was 

established in 1950. The programme can be 

accredited towards the 200-hour Intensive 

Teacher Training which will be held in 

October. For more information, call (852) 

2901 2901 or visit www.anahatayoga.com.hk 

ANUSARA TEACHER’S IMMERSION, JAKARTA 

Kris Nelson will be back at Yoga @ 42 

degrees, the Bikram Yoga studio in Jakarta 

leading a teacher’s immersion from 5 th – 9 th 

May, 9 am – noon & 1 – 4 pm daily. The 

course, which costs $550, promises to 

deepen attendees understanding of the 

Anusara method which leads to mastery in 

teaching. For more information call (62) 21 

719 7379 or visit 

www.bikramyogajakarta.com 

TEACHER TRAINING AT PURE YOGA 

The Foundation - Preparing to Teach is a 

four-week full-time course which will 

immerse students in the tradition of 

Anusara Yoga and help to develop the 

fundamental skills necessary to teach. This 

comprehensive and life transformative 

programme will be lead by Pure Yoga’s 

Founding Teacher Patrick Creelman. Patrick 

brings his extensive background of Anusara 

Yoga training from John Friend, together 

with a international teachers who will 

present on a wide variety of topics including 

Yoga Philosophy, Sanskrit and Ayurveda. 

The dates are 26 th May – 21 st June in Taipei, 

14 th July – 9 th August in Hong Kong, and 

13 th October – 8 th November in Singapore. 

For more information, please email 

events@pure-yoga.com 

AADIL PALKHIVALA IN TAIWAN 

Aadil Palkhivala will be leading a Purna 

Yoga teacher training at Space in Taipei, 22 nd 

– 28 th June. The course is for students with 

at least six months of asana practice, and 

will focus on learning how to teach asana 

and pranayama. It will also cover Purna 

Yoga meditation, anatomy and nutrition. 

For more information, call (886) 2 2773 

8108 or email: 

teachertraining@withinspace.com.tw 

HOT YOGA TRAINING, THAILAND 

Coming to Koh Samui 3 rd – 31 st October is 

Absolute Yoga’s 200-hour Hot Yoga teacher 

training . The five-teacher team will guide 

trainees through an intensive the Yoga 

Alliance certified programme. For more 

information, visit www.teachhotyoga.com 

STEPHEN THOMAS IN THAILAND 

At Absolute Yoga from 3 rd – 28 th 

November is Stephen Thomas, leading a 

200-hour Yoga Alliance certified teacher 

training programme on Hatha Flow. 

Potential trainees should have six to 12 

months regular practice before considering 

applying. For more information, please visit 

www.teachhathayoga.com 

REJUVENATING THAI YOGA TRAINING 

Interested in learning Thai Yoga, a.k.a. Thai 

Massage? Gabriel Azoulay will lead you 

through a step-by-step yogic routine, based 

on the principles of Traditional Thai 

Massage as taught and highlighted by Pichet 

Boonthume. This sequence is based on the 

relationship of lower body and upper body 

in regard to the spine. While traditional Thai 

Massage lacks on shoulders and upper body 

work, this sequence addresses shoulder and 

neck range of motion. If you are interested 

in having a training at your spa, center, or 

studio, email gabriel@rejuvenationaz.com 

passionate teacher. He teaches students how to use asana, 

pranayama and meditation to move into stillness. Erich produced 

Ali McGraw’s yoga video “Yoga, Mind and Body” and is the author 

of his own book “Yoga, the Spirit and Practice of Moving into 

Stillness”. For more information email res@cse.comoshambhala.bz 

ERICH SCHIFFMAN 

KIM ROBERTS AT KAMALYA, KOH SAMUI 

Following on from the success of her first retreat last year, Ashtanga 

teacher Kim Roberts will be leading a second entitled “Developing 

Maitri” 6 th – 12 th September at Kamalaya, Koh Samui in Thailand. 

The retreat will integrate Buddhist meditation and teachings on 

compassion with the practice of Ashtanga yoga. For more 

information, email papayayoga@gmail.com 

7


The Sacr 

acred 

Sacrif 

acrific 

ice 

FRANK JUDE BOCCIO 

THE ENGLISH WORD “SACRIFICE” 

has its roots in a Latin word that also gives 

us the word “sacred.” In contemporary 

culture, the idea of sacrifice, perhaps because 

it is often so misunderstood, is not at all 

popular. It is replete with images of 

martyrdom and going without something 

one desperately wants to keep. 

When we look up the word in any English 

dictionary, among the various meanings and 

usages, we read the following pertinent 

definitions: “an act or action of making an 

offering of animal or vegetable life, of food, 

drink, or incense, or of some precious 

object to a deity or spiritual being; 

destruction or surrender of something for 

the sake of something else.” 

The Sanskrit word translated as “sacrifice” is 

yajna and is one of the cornerstones of all 

the traditions that have their basis in Vedic 

culture. Through sacrifice – of ghee, 

animals, such as the horse sacrifice wherein 

hundreds of horses were sacrificed, and 

...approach your daily life in the Vedic spirit of 

continued sacrifice... 

even of humans – the ancient Indians 

sought to win communion with and secure 

the blessings of the deities. According to 

the Vedas, the world itself is built upon the 

principle of sacrifice, with the primordial 

Being, purusha, sacrificing itself to bring 

forth the cosmos. Similarly, through the 

understanding of the micro-cosmos 

mirroring the macro-cosmos (“as above, so 

below”) life, in order to perpetuate itself 

and the balanced harmony of the cosmos, 

depended on the ritualistic sacrifice of 

individual life forms. 

From this early understanding, the 

Brahmanas and the first Upanishads 

developed the idea of relating to existence as 

a continuous sacrifice. This led to a rejection 

of the outer forms of ritualistic sacrifice, 

and the development of the notion of the 

inner or spiritual sacrifice as the dedication 

of one’s life to a higher, cosmic purpose. 

The idea of sacrifice came to be understood 

as the sacrifice of the ego or of a selfcentered 

relationship to the world. Karmayoga 

especially came to be understood as 

essentially action performed in the spirit of 

sacrifice or self-surrender. 

In the Bhagavad-Gita, Krishna extols various 

forms of sacrificial action from offerings to 

the deities, to the surrender of the senses 

into the fire of self-restraint and even 

pranayama, as sacrifice. He says (at 4.33) that 

the sacrifice of wisdom is superior to 

material sacrifice which epitomizes the Yogic 

spirit in general. 

Today, there are yogis who continue to offer 

animal sacrifice in India, though most 

practitioners who partake in ritualistic 

sacrifice limit their offerings to incense, 

flowers and vegetative forms of food. In 

Buddhist Yoga, offerings may be made to 

various bodhisattvas such as Quan Yin, but 

they may also be offered to beings that 

suffer, such as Hungry Ghosts or simply to 

all sentient beings. Every morning while I 

light my incense, I repeat the following gatha 

(meditation verse) that helps remind me of 

the purpose of my practice and though I 

may practice alone, it also reminds me I am 

not separate from all beings, and that I 

practice for the awakening of all: 

In gratitude, I offer this incense to all 

Buddhas and Bodhisattvas throughout 

space and time. May it be fragrant as Earth 

herself, reflecting our careful efforts, our 

wholehearted mindfulness, and the fruit of 

understanding slowly ripening. May all 

beings be companions of Buddhas and 

Bodhisattvas. May we awaken from 

forgetfulness and realize our true nature. 

At the end of formal practice, I recite the 

following gatha, which contextualizes the 

whole of my formal practice as a “sacrifice:” 

Whatever merit I may have generated 

through my practice this morning, I now 

dedicate all of it to all sentient beings 

throughout the world. May my thoughts, 

my words, and my deeds be of benefit to 

the world. 

And then, throughout the day, whenever I 

find myself lost in day-dreaming, reveries 

of the past, or fretting about the future, my 

practice of letting it go and returning to my 

8

eath and full-bodied presence is a form of 

sacrifice. Seen in this way, renunciation and 

sacrifice is not giving up anything other than 

delusion and suffering! 

Also, interestingly enough, when I do this, I 

find the other meaning of the Latin word 

from which we get the word “sacrifice” is 

made evident. I find whatever deed I may 

be doing, however mundane, when 

approached in this attitude of selfsurrender, 

becomes sacred. Washing dishes, 

feeding my cats, cooking for my family, 

pulling weeds in the garden, writing this 

essay can all be experienced as sacred when 

performed with this understanding. 

May my thoughts, my 

words, and my deeds be 

of benefit to the world. 

Perhaps you too can approach your daily life 

in the Vedic spirit of continued sacrifice and 

see if the act of surrendering self-regard 

doesn’t sacralize your daily routine, making 

every act a rite. Perhaps most challenging for 

a hatha-yogi who can, all too easily, fall into 

practicing with a strongly ego-centric 

mentality, can you approach your practice of 

asana as a sacrifice, giving up such selfcentered 

purposes, and offer the practice, in 

gratitude, to the liberation of all beings? 

And remember, as you are one of those 

sentient beings, all you really give up is the 

false sense that you are separate from the 

unitive reality of ‘things as it is.’ 

Frank is an Interfaith 

Minister, Yoga-Dharma 

teacher and author of 

Mindfulness Yoga: The 

Awakened Union of 

Breath, Body and Mind. 

frankjude@ 

mindfulnessyoga.net 

The place of Sacrifice in Yoga 

PAUL DALLAGHAN 

IN SOME MINDS THE THOUGHT OF SACRIFICE CONJURES UP IMAGES OF 

religious rites like offering an animal on the altar to please the Gods. In modern living, and 

one’s yogic journey, it’s as simple as “you can’t have your cake and eat it too.” Yet this seems 

to be today’s largest epidemic, driven by desire and determination to have it! 

We can consider sacrifice as “giving up something for the sake of a higher or more urgent 

one.” This is highly subjective and depends on where one is, both in spiritual development 

and in life. One thing for sure is that it follows natural law; whatever is achieved, earned or 

gained comes at the cost of one’s time, energy and effort. Simply, we can’t have it all, so we 

just have to learn how to prioritize. As we mature this will become clearer. 

Typically the initial experience of yoga is enjoyable and rewarding. It fits into one’s busy 

schedule. After a period of time we find it harder to make progress in a real sense. It 

requires a little more of us. Now the word sacrifice starts to enter the picture. It is similar to 

you keeping your job and studying for an MBA or PhD. Your social life would be tailored. 

What you read would be devoted to the subject matter. You would be more disciplined in 

the area of sleep and getting up and putting in actual study time. 

Sacrifice actually comes up in yoga under vairagya. Patanjali in the Yoga Sutras identifies two 

aspects to achieve “yoga”. Abhyasa or practice and vairagya or non-dependence, nonattachment. 

The initial seeds of this lie in sacrifice. Giving up some of your time and sense 

attachments for the sake of increased practice, study and growth. 

we can’t have it all, so we just have to learn how 

to prioritize 

The beautiful thing about yoga is that none of this should be forced. You have to come to 

it of your own volition. It must rise within you. Patanjali is clear on this from the outset. 

He opens the Sutras with a word ‘anushasanam’. This refers to the natural inner growth, the 

arising within. He is a psychologist supreme and understands exactly how the psyche 

works. Anything forced on the consciousness results in suppression, which later explodes, 

in the form of negative energy. It is a fine line though. Where to begin? This is why practice 

and learning is developed gradually over time. Don’t bite off more than you can chew, goes 

the saying. Initially it might mean going to a yoga class after work, instead of the bar with 

your co-workers. You are clear this does more for you and you are willing to give it your 

time, even though the class is challenging and you had to make an effort to get there. 

Inherent in sacrifice is a greater reward. But keep in mind the essence of yoga, ‘nishkama 

karma’. Engage in your deeds without seeking the reward. With such an attitude the 

9


thought of giving up something, sacrifice, barely registers. A good example is becoming a 

parent. What greater gift than a beautiful child born to you. Then comes all the work, 

broken sleep, no more movies, social outings or even leisurely reading. But you can’t 

consider that sacrifice. It’s our duty. And a gift. So much growth comes out of it. 

This is the place of sacrifice in yoga. You willingly take the step forward. You may not 

know what it fully entails but your full being is in accord with it. To give your growth this 

priority you don’t even realize the things you have dropped and have become secondary. 

And even when you do there is no grudge. This attitude is key. You step into it and then 

Engage in your deeds without seeking the 

reward. With such an attitude the thought of 

giving up something, sacrifice, barely registers. 

fully accept what comes your way. Just like with a child, once they’re born there are no 

options or personal conditions any more. If they get sick, drop everything else and devote 

to them. That is yoga. 

Some examples of sacrifice might be: not throwing out paper used only once, but taking 

the time to use the other side or recycle it. If feasible, deciding to walk the stairs and not 

take the lift to save energy. Then there are the obvious ones of going to bed early to be up 

for practice. Sticking to your commitment of morning practice. Not arguing with or 

criticizing your coworker but making an effort to work in a productive way. Perhaps, one 

chocolate instead of two. Okay, three instead of four! Still a sacrifice! 

Essentially, sacrifice in this sense is keeping an eye on all our actions big and small. Leading 

to a refinement in behavior and increased awareness. 

In my own journey I have seen myself go from a ‘scheduled in’ yoga practice to a ‘living it’ 

yoga practice fully involved in the world. I have not minded dropping certain outings when 

it came to committing to be up early and do practice. As my life has evolved with children 

and a heavy work schedule, I have found strength from the discipline of staying with 

practice and watching myself at all times. As a result I have become more efficient. 

Today I don’t see it as sacrifice but just clear living, doing what has to be done and fully 

rewarded and satisfied as a result. I began with a personal interest in spiritual growth and 

let that direct me. 

Let your mind-heart-feelings converge. If you have an inner impulse in the direction of 

inner growth ,then pursue it. It will involve making it a priority in your life, giving up time 

and energy once used for other things. Soon your sacrifice becomes your reward . 

Paul is the director of 

Centered Yoga Institute 

& Yoga Thailand. 

www.centeredyoga.com, 

www.yoga-thailand.com 

10

POEM 

The Sacred Magic Ingredient 

CLAYTON HORTON 

THROUGHOUT TIME, HUMAN BEINGS 

have sacrificed food, animals and even 

human lives in an act of worship to appease 

the gods. In general, sacrifice can be regarded 

as a short term loss in return for a greater 

gain. Athletes, dancers and musicians are 

well aware of the time and energy needed to 

practice and perfect their art. An apprentice 

will earn a minimum wage for years while 

having the privilege of learning with the 

master. A student will study and practice for 

years before earning their degree. All of 

these are prime examples of sacrifice. 

This idea of sacrificing what we are, or what 

we have at the present moment, for what 

we are to become, is the alchemical magic 

ingredient in any formula for self 

transformation. The Sanskrit word for such 

a sacrifice is tapas, to burn or glow, referring 

to a process of burning away impurities. 

Patanjali in the Yoga Sutras (2:1) tells us the 

austerity, discipline, and hard work of tapas 

is one of the three foundations of our yoga 

practice (sadhana). The other two 

foundations of Sadhana are self inquiry 

(svadyaya) and surrendering to the internal 

divine (ishvara pranidana). 

Swami Satchitananda defines tapas as 

voluntary suffering for our own purification 

and development. Sri K. Pattabhi Jois in his 

book, Yoga Mala, describes tapas as 

observances performed to discipline the 

body and sense organs so our mind, 

intellect, ego, and faculty of discrimination 

will become purified, refined and perfected. 

Mr. B.K.S. Iyengar is known for saying an 

asana does not begin until we are ready to 

come out of it. A yogi will spend countless 

hours in focused meditation looking deeply 

at the nature and causes of his suffering; 

just as a jeweler will heat gold to burn away 

impurities. Generally speaking anything 

which is difficult, but somehow makes us 

better, stronger or more mature is regarded 

as tapas or tapasia. 

We are all born with certain gifts, but we 

must polish these gems so they germinate 

in reality, time and space. A strong sense of 

self inquiry and surrender are strong 

attributes in our sadhana, but it is the 

embracing of tapas or sacrifice that gets us to 

the studio to stand on our yoga mat or sit 

on our meditation cushion to do the work. 

Some shy away from discomfort, hard work 

and the fear of the unknown, but the 

inspired and awakened know we must 

sacrifice what we are today for what we are to 

become. 

The word sacrifice comes from the Latin 

root sacre or sacred. By taking action in our 

own growth and development we learn to 

make the transformational work of tapas a 

sacred process in the mundane game of life. 

Behold the jewel in the lotus of thy self and 

polish it. 

Clayton is the director of 

Greenpath Yoga Studio 

in San Francisco. 

www.greenpathyoga.org 

Loving now, , Loving Om 

DYLAN HADDOCK 

When this world is over 

you and I we are free 

to see all reality 

With gratitude in our hearts 

and our attitude is right now 

All that we can entertain 

All we know 

And right now 

I take this to be my own 

Responsibility 

My responses are ever always 

My abilty to respond 

Is ever showing love 

And I know 

That this world will ever grow 

Into love 

And 

We can always ever love 

Love our hearts 

And we can be ever open 

All reality 

We are Loving Now 

Loving Om 

This love is my sacrifice 

Does it suffice? 

Yes. 

Dylan is a Canadian, 

living and teaching yoga 

in Koh Lanta, Thailand. 

11

12

MY STORY 

A View of Practice 

KIM ROBERTS 

HIGH ON A HILL OVERLOOKING KATHMANDU SITS A 

Buddhist monastery called Pullahari. The seat of Jamgon Kongtrul 

Rinpoche, Pullahari is home to 300 Tibetan monks and a 

transitional community of Westerners who come each year to study 

the Buddha’s teachings. This year, we are studying a portion of the 

Uttaratantra Shastra, describing the importance of maintaining the 

correct view of practice. From this perspective of the teachings of 

the third turning of the wheel of Dharma, we could look at the 

practice of yoga. The Buddha was, after all, a yogi who developed 

his understanding of practice to the highest level. 

In order to have an experiential understanding of the nature of 

mind, which we could say is the ultimate goal, we must ensure our 

view is in accord with our practice. What distinguishes a spiritual 

practice is the intention. We practice first to learn the boundaries of 

ego so we can disassemble it, or rather see it has never existed. In 

our normal view of the world, we create an image of ourselves and 

then struggle to maintain this illusion even though it is merely a 

construct of our conceptual mind. The first step on the path starts 

with seeing the empty nature of ego. 

Correct view is absolutely necessary for this to happen. While the 

ultimate understanding of this correct view is to realize the true 

nature of mind, we can look at the approach as a successive 

development of perspective.Depending on our level of 

understanding and capacity, we can take three different perspectives: 

the Buddha’s three turnings of the wheel of Dharma. 

SELF LIBERATION 

From the perspective of the first turning, sometimes called the 

Hinayana, the practice of yoga is a tool we can use to exhaust 

negative karma and cut our bad habits. From this perspective, we 

take things to be apparently real, and we work with the phenomenal 

world in order to purify our karmic afflictions to attain peace. 

The nature of samsara – cyclic existence through which confused 

beings wander until realization is attained - is suffering. Until we 

realize the ultimate nature of reality, we practice virtuous acts in 

order to cut our craving for anything that generates negative karma 

and thus keeps us enmeshed in this sea of suffering. We bring our 

attention back to our breath and our bodies back to our yoga mats. 

Returning again and again to awareness of the present moment in 

order to develop positive habits, we necessarily reduce our negative 

habits. At this level it is a simple as this: we are merely observing 

our habitual patterns. 

While we are practicing yoga, we are not engaging in harmful 

activities elsewhere. The danger in this perspective is falling into an 

eternalist viewpoint where we get attached to the positive acts 

A SCENE FROM LOSAR, THE TIBETAN NEW YEAR FESTIVAL 

designed to lead us out of attachment. In other words we could 

get attached to our practice or how it looks. This could have the 

unfortunate effect of strengthening ego. If we remain in this 

perspective, we may miss out on the potential for further 

deepening our understanding about the true and limitless nature 

of mind. 

REALIZING EMPTINESS IS WISDOM 

In the second turning of the wheel of Dharma, also called the 

Mahayana or Great Vehicle, we learn wisdom is seeing the empty 

nature of all phenomena. Everything composite and created is 

bound to fall apart again, therefore, impermanent. So, we can’t rely 

on phenomena to be consistent; they are untrustworthy reference 

points. Watch your practice from one day to the next. Many factors 

combine to create this thing we call practice: the food we have eaten, 

our current mental and physical state, the weather and 

environment, our ideas and understanding of practice, all of which 

change or evolve. 

So, emptiness does not mean nothingness. It means that nothing 

can exist in and of itself, in a bubble. Every form depends upon 

countless causes and conditions to come into existence. Thus all 

phenomena are illusory, without substantial or lasting existence, 

13

just like an asana or an obstacle preventing us from attaining an 

asana. When the practitioner sees this, liberation is attained. In 

practical terms, this means we no longer take mental obscurations, 

which we experience as confusion or obstacles, as real. Rather, we see 

these obscurations as mere fluctuations of the mind (chitta vritti), 

so they are no longer a source of attachment or confusion. We see 

through them just as we see through images in a dream or a movie. 

self, and the joy in helping others. 

The ultimate essence of reality is the total freedom from all 

conceptual fabrications. So from the ultimate point of view, all 

phenomena are simply the union of emptiness and luminous 

What does this mean to a yoga practitioner? That we should not be 

attached to any results we may attain through practice. We may enjoy 

our healthy bodies, but as much as we might try to work against 

time, inevitably, we are dust in the making. We cannot even hope for 

realization or enlightenment, since these too, are mere concepts. The 

more we grasp, the more our goal eludes us because there is 

nothing to attain. Detachment is the only appropriate response. 

However, there is a danger of falling into a nihilistic viewpoint. 

From the ultimate perspective, it is not enough to see that 

everything is empty of true nature. This is not an easy excuse to 

give in to our whims or practice only when and how we feel 

inclined. We must not conceptualize emptiness. For full and perfect 

enlightenment we must give up even our clinging to an idea of 

emptiness. Nihilistic conceptions are considered a more serious 

mistake than the realist conceptions that take phenomena to exist as 

they appear. As the great Buddhist saint Saraha warned: 

To consider the world as real is a brutish attitude 

To consider it as empty is even more savage 

CLARITY IS COMPASSION 

If our view is incorrect or incomplete, then so will our path be. If 

we are practicing simply to attain a state of bliss for ourselves, or if 

we use a concept of emptiness to justify the whims of ego, then we 

are missing a fundamental understanding of the laws of nature, 

namely that we don’t exist as we appear. We are simply a 

conglomerate of phenomena, or if you prefer, space and light. A 

lightshow. So what use to devote all this time to practice for 

something that will be over in the blink of an eye? 

We practice out of compassion. We see how we and those around 

us suffer from a belief in self, spending our lives striving to 

reinforce this self through social standing, fortune, position, and 

endless ways of creating a place in the world. Compassion begins 

with the simple desire to benefit others, through practice. 

Compassion in this sense is non-partial toward all beings. Our 

practice should not only benefit those in our immediate circle; we 

should love and care for all sentient beings as we would love our 

only son. Then here is the magic: once we begin to help others, this 

actually benefits us. 

A SCENE FROM LOSAR, THE TIBETAN NEW YEAR FESTIVAL 

clarity. Yoga practice is an amazing tool to experience this. Although 

our asanas are empty of lasting nature, they are luminous and 

bright. This union is our natural state, what remains when we have 

cleared away all the obscurations and concepts. What we uncover is 

the ultimate true nature, which is open, relaxed, spaciousness and 

peace. And peace is nirvana. 

Kim is currently on retreat. Check 

www.papayayoga.com for updates 

So the practice is twofold: to reduce self-importance and to benefit 

others. This is a natural response to understanding emptiness. 

Once we see self does not exist, we realize how silly it is to waste 

time strengthening a non-entity. We then naturally want to extend 

out to others. We see the futility in trying to maintain this image of 

14

RETREAT REVIEW 

Ashram Life, Quebec 

Style 

FISH TOPHER BOULTON 

WALKING MEDITATIONS HAVE DIFFERENT 

CHALLENGES AT ASHRAMS IN THE SNOW 

AFTER A LONG FLIGHT AND A 

moderate bus ride I finally arrived at the 

Sivinanda Yoga Camp in Val Morin, 

Quebec. I had come from two-weeks of 

visiting many family and friends and was 

looking forward to a week of reconnecting 

with myself. It had been far too long since 

my last visit to an ashram and I felt the 

calling for some time. I practice yoga fairly 

regularly but nothing I feel reconnects you 

like an ashram. 

5:30 - WAKE-UP 

Before sunrise is considered the most 

auspicious time to meditate. At this time in 

the morning your mind tends not to 

wander as much, it’s actually quite effective 

as long as you can stay awake. Sometimes it 

can be difficult to wake-up at 05:30, 

however, I seem to be a little more inspired 

to wake-up knowing the alarm “clock” is a 

bell that hangs high on a wooden structure 

in the middle of the ashram. A selfless staff 

member rings the bell manually. I find this 

wake-up call a little more personal than the 

electric alarm clock. Today in particular, I 

needed all the inspiration I could muster to 

get out of bed, after yesterday’s long travel. 

6:00 MEDITATION AND SATSANG 

Satsang is one of my favorite activities. I 

love to sing but am usually too shy to 

release a sound with people around. 

Somehow after a short time of listening 

and feeling the uplifting vibrations, I begin 

to feel more comfortable and begin to sing. 

At first with not much more than a squeak, 

but beforelong I just let it out. The 

vibrations from the singing seem to 

resonate through my body, stimulating my 

heart chakra filling me with love and 

confidence. 

8:00 ASANA CLASS 

Exhausted, I did not want to go to this 

asana class. Then I remembered something 

from a lecture - that we learn our greatest 

lessons and grow the most through 

consistency and/or suffering. This really hit 

home for me and over the years I have 

experienced its truth. I guess if everything 

was easy we would become stagnant like an 

old pond becomes covered with algae. It’s 

nice to look at but no one wants to swim in 

it. Learning and growing here I come! 

During this class I found myself enjoying 

the energy of the like-minded people in the 

room. The teacher’s voice guided us 

through the sun salutations. All moving 

together like a choreographed dance 

synchronized with the sound of our breath. 

My practice turned into more of a 

meditation, the asanas became effortless. 

Unfortunately this feeling did not last 

because I noticed across from me was a man 

I had encountered earlier in the week, he 

seemed to ignite my ego and I felt 

intimidated by his presence. Falling victim 

to my own ego I caught myself looking 

across the room to see how good his asanas 

were, sabotaging my own practice creating 

doubt and unsteadiness. I guess my lesson 

for the day was humility. 


During this asana class, it turned out I 

would be practicing beside the mystery man. 

However, this time I was able to experience 

the situation in a whole new way. I tried to 

look at him as a friend and the egostimulated 

intimidation I felt earlier 

vanished. I was able to take this as an 

opportunity to practice beside someone I 

could learn from like a mentor or a teacher. 

In doing this, my practice seemed to turn 

into more of an offering or a gift to 

mankind, bringing feelings of harmony, 

balance and steadiness into my practice. It’s 

funny the senseless blind tensions we can 

build up in various situations. If only we 

confront them with a kind and open heart, 

they would cease to exist. 


Another morning yoga class and guess who 

my teacher was? His name is “JP François” 

and yes he is the same gentleman I had the 

ego struggle with. I really enjoyed his class; 

he seemed to have a lot of passion in his 

teaching. It turns out he really is my teacher, 

I love when things work out like this. 


Wow! What an amazing class. I think I 

experienced every major emotion there is, 

ups, downs, highs, lows, impatience, 

patience, ego and humility all before even 

15

16

17

getting into the backbends. Once I reached 

the backbends however, I felt complete 

steadiness and oneness between body, 

breath and mind. I went so deep into locust 

that I began to feel scared something was 

going to break. I didn’t feel any pain or 

discomfort but I just didn’t think my body 

could actually bend like that. By the end of 

the class I was buzzing with such intensity I 

thought people could hear it. It felt and 

sounded like the sound you might hear 

when walking under a massive power line, I 

felt I was floating, walking on air. 

Spectacular! I feel this was an experience one 

can only reach in an environment like this. I 

am so lucky to have felt it, although even 

now I do not fully understand what it is 

that I have experienced. 

No T.V., no computer, no electronic 

entertainment. Meditation, Satsang, asanas, 

HIS TIME AT THE ASHRAM HELPED FISH GO DEEP 

INTO HIS BACKBENDS 

karma yoga, lessons on scriptures, yoga 

philosophy, general morals and internal 

inquiry. This is life at the ashram in a 

nutshell. If you can surrender to the 

process, the lifestyle here will begin to break 

through some barriers and slow the mind 

down enough to allow you to begin to 

analyze and observe your thoughts and 

reactions before or while they are 

happening. This can help you to learn how 

to adjust, contemplate or anticipate a 

potential negative experience and possibly 

turn it into a positive experience, just by 

changing your perspective. Essentially you 

become an observer instead of a victim. 

Originally from 

Winnipeg, Manitoba in 

Canada, Fish now lives 

in Whistler, British 

Columbia, where he 

teaches yoga and is 

writing a book called 

Long Road Through 

India, based on his year 

travelling through India. 

BOOK REVIEW 

Yoga, A many 

Spendorous ous Path 

by y Elise e Ever 

erar 

arda 

da 

REVIEWED BY IVOR THOMAS 

IF YOU READ ONE BOOK ON YOGA IN 2008, MAKE THIS 

the one. It is a remarkably clear and precise map of the yoga 

terrain, and an accurate compass for practitioners at any level. 

For those of us who have become obsessed with asana, or “doing” 

yoga, the book is a clarion call “to live” yoga. In essence this calls for 

a transformation of ones spirit and drives by enfolding Yoga’s 

wider evolutionary-spiritual concepts into ones practice. 

Modestly, the author claims no book can explain what yoga is. In 

many senses this seems correct, yet, her book seems to go much of 

the way in doing so. In essence the book is a master class in yoga. 

Despite the complexity of the yoga field, from its ancient wisdom 

and texts to it its multiple methods the writer clearly distils core 

concepts without overpowering the reader with Sanskrit words. 

The book is arranged in 12 chapters over 263 pages. A useful plus is 

the glossary at the end, which provides English translation of the 

Sanskrit terms used in the book. 

Those who have been daunted by the thought of exploring classical 

yoga texts in their original form will find joy and comfort in this 

book. Its structure and content provide easily navigable paths into 

the stuff of yoga literature. Both an immediate stimulus and an 

abiding reference, this book would bless any bookshelf. So go read! 

18 

Ivor Thomas, a Welshman living and practicing in Tasmania, Australia. 

photo courtesty of Tony Chan

CLASSIC TEXTS 

Yoga Sutr 

utras of f Pat 

atanjali 

anjali 

R. ALEXANDER MEDIN 

ALONGSIDE THE HATHA YOGA PRADIPIKA AND THE BHAGAVAD GITA, THE YOGA 

Sutras of Pantanjali is commonly viewed as one of the key texts of yoga. In this third and last of three 

articles, Sanskrit scholar and Vendanta student Alex Medin introduces us to these important books. 

The Yoga Sutras of Patanjali are 

considered to be a source of 

authority. There may be many 

styles of Yoga out there, but 

whatever does not comply with 

Patanjali has great difficulty in 

claiming weight and authority to 

their arguments. 

It is of the common belief that 

Patanjali was not the originator 

of the Yoga Sutras, but rather a 

compiler of already existent 

schools. Historical evidence of 

textual sources has never been a 

forte in India, but modern 

scholarship has suggested the 

compilation of the Yoga Sutras 

could be before the influence of 

the Buddha or after. The 

conflicting theories argues over 

whether the Buddha was 

influenced by the yogic tradition 

or vice versa. 

A sutra is a memory devices that 

summarize the philosophical 

thoughts of a particular school. 

All the philosophical schools of 

India are written in sutra forms 

that were to be memorized and 

learnt by heart for the 

preservation of the tradition. 

They were further expanded 

upon with a Bhasya, a 

commentary that explains the 

meaning of each sutra more 

thoroughly. 

The classical definition of sutras 

is that: “they must be concise, 

unambiguous, meaningful, 

comprehensive, devoid of 

superfluous words and 

faultless.” 

Patanjali divides his 196 

aphorisms into four chapters 

discussing various practices on 

Yoga. The first chapter titled 

‘Samadhi Pada’ is for the 

‘samahita-citta’ those of a 

composed mind that are 

receptive to the subtle practices 

of yoga which requires high 

levels of concentration. 

In the second chapter ‘Sadhana 

Pada’ are practices for the 

‘vyutthita citta’ those of a 

distracted mind that stand in 

needs of more radical practices 

to pierce the distractive layers of 

physical and mental ignorance 

that covers the inner soul of 

man. Here is also found the 

traditional eightfold path to 

Yoga, where the practitioner is 

suggested to develop each step 

firmly in order for the highest 

realization of Yoga to manifest. 

The third chapter discuss the 

various Siddhis, perfection one 

may achieve from the practice of 

Yoga and the final chapter 

investigates into the state of 

liberation. 

There are five main 

commentators who have 

expanded on the meaning of 

the sutras. Vyasa being the 

foremost followed by Vacaspati 

Mishra and Vijnana Bhiksu. The 

two more recent ones are Bhoja 

and Hariharananda Aranya. 

The sutras by themselves are not 

easy to comprehend and the 

help of the commentators are 

paramount to get a deeper 

understanding of the subject. 

Alex has been a student of yoga 

and Sanskrit for the past 12 years 

and divides his time between 

Hong Kong and India. 

19

20

21

MY STORY 

Be Still and Witness 

the Pause 

PEGGY CHIU 

DO YOU EVER WAKE UP FEELING 

frustrated, anxious and fearful? How about 

being engaged in a phone call without being 

fully present? The last time you were 

injured, was it something you could have 

avoided? If all of the above answers are 

yes, perhaps you need to learn to appreciate 

a slight pause in your life. 

We live in a busy city, hectic lifestyles, life on 

Blackberry, lunch on the go, talking on the 

phone 24/7, surrounded by noise. These 

stillness – the slight pause in between the 

transition from one moment to another 

22 

outward experiences have an internal affects on us, on our nervous and emotional systems, 

making us feel impatient, always in a rush, exasperated by our boss and families. Often 

these internal feelings manifest themselves as fear, anxiety, worry, frustration or anger. We 

don’t know why we get these feelings and it’s not a popular topic of discussion. Overtime, 

we continue to indulge ourselves with our packed schedules, too busy to slow down, no 

time to pause and we overlook how we really feel. 

A little pressure from our ego keeps us moving: “I must do this”, we think, “I must multitask 

to show I am capable”, “I must do it better and faster” and then what? Before we know it, our 

lives are engulfed with negative energy created by the constant pressure of “needing to be” 

and “must have done”. 

For many years, I dreaded this influx of emotions, not knowing how I got them or how 

to get rid of them. Curiosity exposed me to the study of life through yoga, meditation, 

Jungian psychology and Zen Buddhism. After many trials and errors, I discovered what I 

needed to break this cycle of suffering was to embrace and practicestillness – the slight 

pause in-between the transition from one moment to another. Usually you can find it 

between an ending and a beginning of something and vice versa. 

You are at work deep in thought and the phone rings. Naturally you pick up the phone 

with your hand while still looking at the monitor, you are having a conversation but your 

mind is neither completely with the person nor the computer. You hang up the phone and 

continue with the task at hand as if the conversation never took place. Our physical and 

mental transition is seamless from one task to the other. How many of us would say we 

are almost always fully present with a call like that? My guess is that the majority of us are 

not always fully present, that includes me! 

Most of the time, we let our minds drift 

from one moment to another without an 

intention. 

We have so many thoughts flowing 

through our minds sometimes it seems almost impossible to control and slow them 

down. When we engage in an activity without being fully present, we can hurt ourselves, 

physically or emotionally without knowing it. Think about the last time you had an injury. 

Were you aware of it happening or was your mind drifting somewhere else? 

Witnessing the pause in this in-between state is a moment of self-discovery. When we 

move from moment to moment, we want to move with awareness and knowing the 

intention of our actions. 

Rather than ignoring these moments, we pause and observe with our hearts. We invite 

space for us to feel and re-center before moving on to the next thing 

Through awareness of our intentions, we begin a process of acknowledging our 

weaknesses and cravings. We become aware of the different states of feeling in us such as 

wanting, confusion, fear, selfishness and anger. When we know what state our heart is in, 

we have a choice about the patterns we want to follow and co-create. 

Pausing in life brings us clarity, keeps us grounded, and cultivates profound calmness and 

awareness that nourishes our mind, heart and body. By practicing this in our daily lives we 

begin to be very honest with ourselves and more patient. 

We make the choice to be fully here, moment by moment. The space allows us to catch 

and break our habitual patterns. It is important to know and become intimate with your 

“in between state”. Next time there is a phone call, try taking a deep breath, gather your

thoughts and notice the pause before you answer it. 

Earlier this year, I had a chance to study with Sally Kempton, formerly known as Swami 

Durgananda, at a meditation workshop. She taught us to find the arch of breathe in 

between each inhalation and exhalation. See if you can catch the slight pause at the end of 

your inhale and just before you exhale and vice versa. Just notice the pause and let it go. 

See how that affects your body and mind. 

The truth is, we are always in transition. Life continually goes up and down with or 

without your control, so relax, be still and observe. When we pause, it allows us clear 

seeing, exploring our emotions and gives attention to the present moment. When you 

simply witness your feelings instead of reacting to them, you allow your life to unfold 

organically and you open a doorway to greater understanding. 

Most importantly, you develop your capacity to be free in an often challenging and 

turbulent world. Being mindful though is not about controlling the world, it is about the 

quality of awareness that you bring to each moment. Moments that when taken collectively 

make up ones life. 

Peggy is a student of yoga with a passion in Jungian psychology and 

Ayurveda. When she is not practicing, she teaches yoga privately or in 

small groups. Peggy118@gmail.com 

The space allows us to 

catch and break our 

habitual patterns 

23

YOGA 101 

Kirtan, Yoga for the Heart 

SWAMI NIRANJANANDA SARASWATI 

THIS ARTICLE IS EXCERPTED FOR US BY HONG KONG SATYANANDA YOGA TEACHER YOGANIDHI FROM AN 

article entitled “Realizing the Bhava (feeling) in Kirtan and Mantra” by Swami Niranjananda Saraswati from the Bihar School of Yoga India. 

It was first published in the Satyananda Yoga Magazine in 2004. 

Kirtan literally means ‘the continuous repetition of mantra’, which 

uses sound vibration to liberate energy and to raise consciousness. 

Kirtan and chanting, which are a part of mantra yoga, are an 

important part of yoga education. In ancient times words and 

music were used to attain an altered state of mind. Music was an aid 

to develop the mind, spirit, emotions and sensitivity. In this 

modern age different forms of music have developed, like rock, 

heavy metal, jazz etc; but until recent times music was used not to 

please the mind but to tranquilize the agitations of the mind. 

Not only does mantra expand the consciousness, but music also 

has that capacity. Music is a universal language - and many religions 

and philosophical systems throughout the ages have incorporated 

chanting with music as a practice. 

Both kirtan and music are a means of creating relaxation and 

harmony within. And for those who are devotional by nature, 

kirtan is a powerful and ecstatic yogic path through which bhakti or 

transcendental love, is awakened. 

Mantra is the unspoken language of the heart; it is something you 

feel from deep inside, something that comes up from the depths 

of consciousness to the surface of your mind. The proper use of 

mantra can evoke a particular sentiment and sensitize the mind to 

be receptive to many experiences, both internal and external. 

Although it is said that Rama and Krishna are the names of Indian 

gods, or Devi is the name of the goddess, this is only a religious 

interpretation. The word Rama is also the sound of a chakra, and 

yogis had knowledge of the word Rama in it’s different capacities 

long before Rama was born. Mantra predates religion: they 

represent the link between the individual nature and the divine. 

Kirtan is yoga for the feelings. 

24 

Kirtan plays an important part in yogic or spiritual life just as hatha 

yoga, raja yoga, meditation or kundalini yoga do. This is because we 

exist at different levels of experience simultaneously: 

(i) at the sensorial level, where experience comes only through the 

senses 

(ii) at the intellectual level, the rational mind, giving rise to likes and 

dislikes, aspirations and ambitions, etc. 

(iii) at the emotional level, the level of feelings, of sensitivity, being 

able to connect with something non- rational and being in tune 

with the energy that transforms sensitivity and feeling into 

emotion, 

(iv) at the psychic level, which includes latent impressions, ingrained 

attitudes and habits, samskaras and karmas that define character and 

self-identity, and 

(v) at the spiritual level, which can only be directly experienced when 

the other four levels are in harmony. 

In the process of yoga, we have to access and bring each level 

together little by little, rather than focusing on just one level or 

dimension - only the body or only the mind or only the feelings. If 

we are able to develop a fully comprehensive awareness, then 

according to the tradition, complete fulfillment, poornata, can be 

experienced in this life. 

Just as in this process, raja yoga, jnana yoga, kriya yoga or kundalini 

yoga may be important, to the same extent and intensity kirtan is 

also recommended. Why? What is kirtan? Kirtan is chanting of 

different names of the self, of which we are a part, an expression; 

we all express different manifestations and identities of the self. 

These names are composed in Sanskrit - an ancient pure language 

which is made up of a series of letters called aksharas, meaning 

sound syllables, or ‘imperishables’, and combinations of these 

vibrations form each mantra. Each akshara has a particular frequency, 

which affects the individual on many levels. Therefore according to 

the structure of the mantra a certain quality of awareness is 

awakened. 

Although the mantras may appear to indicate a manifest form of 

divinity, in which, for example Rama may invoke the image of 

Rama, and similarly for Krishna, Bhuddha and Christ, the mantras 

do not represent a personalized identity of the divinity but rather 

an expression of that force and energy. When you chant the names, 

it is the syllables that alter the patterns of the mind according to the 

different sound frequencies and vibrations, making it more clear, 

tranquil and receptive, more complete, thus increasing sensitivity 

and feeling. The sensitivity will help you connect with the source of

your being and then you experience yoga. This is the purpose and 

meaning of kirtan. 

Kirtan is both an art and a science. It is sung to evoke a feeling that 

is uplifting and pure. It is not so much the chanting of the name 

that is important as the awakening of the bhava, the feeling or 

emotion that is associated with it. 

Kirtan helps to achieve the state where one is able to express one’s 

feelings towards the pure nature in their purest form. This devotion 

is different from expressing a religious sentiment. It brings out the 

pure self and enhances the sensitivity, and one is able to connect 

with the pure being, and this equals yoga. 

Therefore, kirtan has a very prominent place in yogic life and in the 

lives of all spiritual seekers. Kirtan is yoga for the feelings. Just as 

hatha yoga is yoga for the physical purification, raja yoga is a yogic 

system for understanding the mind, Kriya yoga is a process of 

psychic awakening and kundalini yoga a process of kundalini 

awakening, kirtan is a process of awakening sensitivity. 

There needs to be passion when chanting Kirtan, In the beginning 

the mantras are repeated mechanically because one does not know 

how to connect with the bhava, the feeling. But when you know 

Kirtan literally means ‘the 

continuous repetition of mantra’ 

how, then by combining the mantra with the bhava, the energy of 

the mantra intensifies. Mantra chanting only becomes fruitful when 

bhava is associated with it, just as a feeling is associated with a state 

of anger, jealousy or stress and tension, or with what you eat and 

drink, or with a friend or enemy, similarly a feeling is associated with 

a mantra. Therefore when you practice chanting and singing Kirtan 

you should also try to project the emotion associated with the 

mantra into it. Then when you chant or sing the mantra you are 

able to channel your emotions with full control, and that is quite an 

achievement for any human being. 

that an individual has for the divine. Those who understand the 

principle of Shiva will find this mantra very pleasing to their nature. 

They will relate to the bhakti, the aspect of surrendering with 

respect, gratitude and faith to a quality of the divine, which they 

have felt in their life. In the same way, different people have found 

their heart and soul connection with Rama or Krishna, Durga, Devi, 

Christ, Mohammed, Buddha, or Mahavir, which are all different 

images of the divine force. 

The literal meaning will stimulate a feeling in those people with that 

kind of nature. But for most people, mantras thought of in that 

way are seen as adherence to a belief system representing a religion. 

The expression of one’s sentiment towards something unique and 

pure becomes converted into a belief system, and that belief system 

becomes a religion. The extrovert nature of the human mind will 

always create a logical justification for everything, even if it is 

inaccurate and inappropriate. 

However, the revealed meaning of the mantra is different from the 

literal translation. The revealed meaning instantaneously leads you 

to the experiences of Shiva. That is why a teacher/guru cannot 

actually tell you the meaning, but they can help you to understand 

the meaning. It is like this with every mantra, whether chanting Hare 

Rama, Hare Rama; Jai Jai Rama, Sita Rama, or O Namo Bhagavate 

Vasudeva, or any other mantra. The meaning of the mantra becomes 

revealed when the bhava, intense feeling, becomes associated with it. 

So, in the end bhava is the real meaning of the mantra. 

Yoganidhi introduces Kirtan at 

Pure Yoga, The Centrium, Hong 

Kong on the last Friday of every 

month from 7 – 9 pm. It is free 

and you are welcome to join us 

even if you will be late arriving. 

If you wish to learn the 

harmonium, to chant or lead a 

kirtan please contact email 

Yoganidhi: 

yoga_nidhi@yahoo.com 

In the early stage, if you are repeating the mantra mechanically, it is 

not necessary to know the meaning of the mantra. But when the 

mantra is established in the mind and there is no effort to become 

aware of the mantra, then at that time the meaning of the mantra is 

revealed. The bhava becomes associated with the mantra and the 

meaning is revealed. It is realized intuitively; you recognize it as the 

underlying reality of the mantra. A guru can help you realize the 

meaning of the mantra, but not tell you. The meaning of the 

mantras being revealed and the telling the meaning of the mantra 

are two different things. 

Om Nama Shivaya translated literally means ‘I bow down to Shiva, 

I salute to Shiva’. Now the literal meaning can indicate an 

association through respect, faith, belief and devotion, the bhakti, 

25

FOR TEACHERS 

Peter er Scott t on 

Teaching 

GAELLE FOULON DAFFNER 

MELBOURNE-BASED IYENGAR TEACHER PETER SCOTT HAS DEVOTED 30 

years to the art and scienve of yoga. He teaches regular workshops at Yoga Central in Hong 

Kong. Here Gaelle Daffner, talks to him about teaching, spiritual responsibility and the 

business of yoga. 

GAELLE: During the 1992 Iyengar Yoga 

Convention in Sydney Mr Iyengar said “The 

teacher who is soft is not a teacher. A teacher 

who does not correct is not a teacher (...) 

Teaching demands friendliness, 

compassion, indifference and anger”. Could 

you comment on his words and tell us how 

you believe we can all improve as teachers 

independently of our specific yoga style and 

schools? 

PETER: Mr Iyengar, Guruji as I address him, 

is asking us to be forthright not timid, that 

true compassion lies in a level of honesty 

that requires the teachers, to ensure mistakes 

do not creep into their practice, or the 

students’ practice. Indifference (detachment) 

is required to our students’ emotional 

responses and hard-headedness. To me 

what he is saying is to cut through the dross 

that blocks concentration, otherwise we 

How much responsibility do you believe 

teachers have towards transmitting 

all eight limbs of yoga? 

observation, so that we can respond in the 

moment to create greater awareness. 

Teaching yoga is different to teaching other 

subjects, it is an experiential art. It is this 

spiritual experience we need to help our 

students imbibe, so they leave class with an 

uplifting experience. 

GAELLE: We all know it takes a lot of Tapas - 

zealousness - to practice. How much tapas - 

involvement- would you recommend a 

teacher put on teaching and what to do to 

keep the fire burning? 

PETER: Zeal in teaching often translates as 

pushing students physically, emotionally 

and mentally by prodding and pressing 

them into poses. We have to “work” the 

students to improve their understanding 

not their “doing”, to help them create the 

wisdom to learn, rather than the skill to 

proceed. 

It is our practice that “stokes the fire” and 

builds agni (fire), no matter what the path 

(marga). Patanjali devotes at least 30% of 

the Yoga Sutras to practice, its procedures, 

benefits and problems. 

miss what the natural intelligence is 

advising. Natural intelligence runs through 

our practice all the time but we don’t catch it 

we follow the channel of the mind: where 

we “think” we ought to be, or what we 

“think” we ought to do. 

In a talk he gave to an Intensive group at 

RIMYI in 1989 Guruji explained anger as: 

“Know that this temper is genuinely to 

burn out your ignorance. It is meant to 

constructively build-up, it is not a 

destructive apparatus. You may not like my 

weapon of anger, which is meant to build 

up and improve you. Where is your chance 

to improve, when I am gone?” 

As teachers, be indifferent to praise or 

acclaim from students, because to the ego it 

becomes glorification. Just as in practice, stay 

sharp in judgement of your own teaching. 

This sharpness needs to be directed to 

The first sutra of Sadhana Pada (II.1) defines 

kriya yoga as: tapas, svadhyaya and Isvara 

Pranidana. Hence, all three are important to 

observe in practice, teaching and life. These 

three components of yoga can be 

respectively likened to the three different 

paths: karma marga (path of action); jnana 

marga (path of learning and knowledge) and 

bhakti marga (path of devotion) make up 

our yoga marga. Following all three paths is 

most important. 

GAELLE: Recently, a US yoga journal’s 

journalists touring Hong Kong studios got 

surprised at how some teachers keep their 

instruction to a few words and counting to 

overcome the language barriers. Do you 

have any thought on teaching multicultural 

and multilingual classes? 

PETER: In teacher trainings we have the 

luxury of being able to slow down and 

26

explain things and therefore have them 

translated, which actually helps the group 

consolidate the original knowledge. 

However, in classes rhythm is tremendously 

important, and requires broader techniques 

of teaching. Demonstrations are the best 

way to get across any difficulty, whether 

through a difference in language or a 

difference in understanding. Remember the 

old adage: “a picture is worth a thousand 

words”. Yoga adjustments are also an 

important tool in helping students to learn 

and understand alignment, energy and sthiti. 

GAELLE: Many people in Hong-Kong practice 

yoga for its physical impacts and do not get 

exposed to the spiritual rules and aspects of 

yoga. How much responsibility do you 

believe teachers have towards transmitting 

all eight limbs of yoga? Any advice on how 

to incorporate the seven other limbs in our 

asana based class? 

PETER: This is true not only of Hong Kong. 

In many of his writings and interviews 

Georg Feuerstein rails against “modern” 

yoga teachers who do not include anything 

about the wonderful philosophy of yoga. 

Firstly, if we follow the yamas and niyamas to 

the highest possible levels we will inspire 

students with our personal behaviour and 

conduct and thus deliver examples of the 

most practical darshan. 

It is a fairly natural outcome of modern 

society that at first most people come for 

the physical benefits. Importantly, recognise 

this process as one of working through the 

layers of consciousness (koshas). 

Hence when teaching layer the instructions 

to gradually affect the deeper koshic layers, 

which leads to changes in students’ energies 

that helps refine the approach and 

understanding of yoga and why they come 

to class. This progression leads one through 

the paths of action, knowledge and 

devotion, and can be presented with only 

subtle adjustments in one’s teaching. 

GAELLE: Some medical professionals and 

newspaper have labelled yoga to be a 

dangerous practice that is to be avoided. 

What can we do to minimize injuries in 

class? Any idea on how we could correct the 

public opinion? 

PETER: Really in comparison to many other 

recreations I would think yoga to have a very 

As teachers, be indifferent to praise or acclaim 

from students 

low injury ratio. There is an excellent satirical 

(or lampoon) illustration in the magazine 

Australian Yoga Life where parents of young 

yoga students are attending a rugby game 

and the caption reads: “ I had to take my son 

out of yoga classes due to the injuries” 

Take on students who are not following 

correct methods and blazing away at their 

practice or on the other hand being dull and 

lazy. The best methods for dealing with 

injuries are notably alignment, and the ability 

27

BOOK REVIEW 

to not be a “soft teacher”. 

Communication is the best method to 

correct anything. Teachers need to correct 

students with true compassion and honesty, 

so students’ egos are neither stimulated nor 

disintegrated. With injuries always begin at 

the base don’t go straight to the injured 

area. Always communicate. 

GAELLE: In Hong Kong the market is 

dominated by a handful of large-scale 

studios and it has become increasingly 

difficult for smaller operations to survive let 

alone thrive. You own and manage a studio 

yourself in Melbourne. Do you have any 

advice to give to these small business 

owners and to teachers who dream about 

their own studio? 

PETER: An analogy with the “food industry” 

is valuable in relation to yoga studios. There 

are many levels of food outlet: street food 

stalls, franchised fast food outlets, cafes 

restaurants and fine dining, and there are 

many small family owned operations that 

comfortably exist in a ruthlessly competitive 

environment. This analogy helped me see 

that it is not important to “compete” with 

large scale or even small scale studios, what 

is important is to be true to yourself in the 

context of experience and learning. 

Beginning your own studio with little 

teaching or business experience is not going 

to work! Where as working towards your 

own studio in time and with understanding 

and experience will more than likely succeed. 

GAELLE: To sum up, if you had to give three 

recommendations to a freshly certified 

teacher, what would 

they be? 

Tia is a student of 

Sanskrit, Yoga and 

Buddhism. When in Delhi 

she teachers at the 

Sivananda Yoga Centre. 

28 

PETER: Sincerity, practice, 

and conscientious study 

with your teacher. 

Gaelle teaches at Yoga 

Central in Hong Kong. 

Living Dharma, Teachings of f Twelv 

elve e Buddhis 

uddhist 

Master 

ers by Jack Korn 

ornfield 

REVIEWED BY TIA SINHA 

Jack Kornfield, a ‘kalyana mita’ (name given 

to teachers in the Theravada tradition which 

means spiritual friend) spent many years in 

the 1960s traveling and studying in 

monasteries throughout Burma, Laos, 

Thailand and Cambodia. In these 

monasteries (which still exist), he studied 

with some of the greatest Theravada 

meditation masters of the twentieth 

century. In Living Dharma, Kornfield 

chronicles the lives and teachings of 12 of 

these Masters, including Venerables Achaan 

Buddhadasa, Achaan Chaa, Achaan 

Dhammadarao, Achaan Jumnien, Achaan 

Maha Boowa, Achaan Naeb, Mahasi 

Sayadaw, Mogok Sayadaw, Mohnyin 

Sayadaw, Sunlun Sayadaw, Taungpulu 

Sayadaw. The twelfth, Sayaji U Ba Khin of 

Burma was the Master of S.N. Goenka who 

set up Vipassana meditation centres in 

India and in many parts of the world. 

Kornfield’s odyssey through many 

Buddhist systems and teachers is detailed, deep and insightful. Outwardly, the teachings 

may appear different and even contradictory. “Just as the bending of leaves of grass and 

the skimming by of clouds indicate the presence of wind, so the words and teachings of 

these masters all point to the same experience, the same truth.” 

Meditation, the technique of purifying the mind and letting go, is essential to the practice 

of Buddhism, across sects, traditions and lineages. These masters teach the two kinds of 

meditation taught by the Buddha, concentration and insight. Concentration meditation is 

practised by fixing the mind on any single object and developing the ability to hold it there. 

Insight or process meditation is practised by calmly observing changes within one’s mindbody 

continuum. 

It is a little known fact that Gautama, who trained in and mastered several concentration 

techniques under the great Hindu masters of his time, taught, after his enlightenment, 

more than 40 concentration meditation techniques to his disciples. 

Kornfield cautions that those who claim to have established a ‘pure’ tradition or a ‘pure’ 

sect can mislead people into misunderstanding the basic teachings of the Buddha. Purity 

does not exist within a tradition, within a method, or within a religion. Only one basic 

purity was taught by the Buddha, the purity which liberates, and that is purity of the mind, 

freedom from the three poisons of greed, hatred and delusion. 

The teachings of the masters may sometimes appear a bit too technical and even repetitive. 

But the stories of the lives of these masters and their insightful replies to questions posed 

by disciples lend freshness and novelty to this book. And Kornfield’s clear, lucid and often 

poetic style of writing brings the Dharma alive.

RECIPE 

water with ¼ teaspoons of sea salt for 

about 20 minutes till tender but firm. Drain 

and cool. 

Finely dice ½ cup of Jicama, carrot, red 

pepper and red onion 

Prepare a dressing by combining 3 

tablespoons of fresh lime juice with the ½ 

teaspoons lime zest finely chopped, 1 small 

pinch of cayenne pepper, 1 teaspoon honey 

and ½ cup olive oil and a small amount of 

salt to taste. 

Aztec Salad 

MOOSA AL-ISSA 

This is power house of a salad using the 

mighty Quinoa grain, revered by the ancient 

Aztecs, and combining it with a bean and a 

root vegetable to create a complete protein 

and carbohydrate balance. Yet this salad 

remains light and easy to digest, perfect for 

our community of yogis and yoginis. “To 

your health and the health of our planet!” 

INGREDIENTS 

1 cup organic black beans 

2 cups organic quinoa 

½ cup jicama 

½ cup carrot 

½ cup red onion 

½ cup red pepper 

1 small romaine lettuce 

3 tbsp fresh lime juice 

1 lime 

½ tsp lime zest 

1/2 cup olive oil 

1 tbsp honey 

cayenne pepper to taste 

Salt and pepper to taste 

Combine the beans, quinoa, vegetables, the 

dressing and ¼ cup chopped coriander 

in a medium bowl and mix thoroughly. 

Place a whole lettuce leaf on each plate and 

spoon one cup of the salad on top of each 

lettuce leaf. 

Sprinkle with a small amount of chopped 

coriander and garnish with a small slice of 

lime 

Serves 6 people 

Moosa the new Executive 

Chef at Life Cafe. 

PREPARATION 

Soak one cup of organic black beans in two 

cups water overnight. Drain the water and in 

a small saucepan boil the beans in one litre 

of water with ¼ teaspoons of sea salt for 

about 50 minutes till tender but firm. Drain 

and cool. 

Boil 2 cups organic quinoa grain in 4 cups 

29

30

TIA’S CROSSWORD 

This crossword is dedicated to 

the 330 million Hindu gods and 

goddesses of whom a handful are 

featured here, and of these, a 

smattering of their varied 

qualities and aspects. 

The names of some of our deities 

lend themselves to unusual 

anagrams. The solution can be 

found on page 34. 

ACROSS 

1. Maman has Ruby! Jumble to 

give the six-headed son of 

1DOWN popular in southern 

India. (12) 

7. Fire god, a precursor of the 

Hindu Trinity. (4) 

8. Jumble ‘nadir’ to give the 

king of the gods. (5) 

9. Goddess of Dawn. (4) 

11. A pronoun standing for the 

Absolute Reality, beyond all 

gods and goddesses. (4) 

12. “I saw a star”. Jumble to 

give a goddess in white, the 

goddess of learning that even 

the Trinity bow to. (9) 

13. The perfect man, an 

incarnation of 17 ACROSS. (4) 

14. Jumble “gas a hen” for the 

god of wisdom and prosperity 

who plays the tabla and is bigbellied 

because of his fondness 

for the sweet laddoo. (7) 

17. The Preserver, representing 

the guna, sattva. The 

Dasavataras refer to his ten 

principal incarnations. (7) 

19. Indian Venus? Wife of 28 

ACROSS, also called Reva. (4) 

20. Mahishasuramardini, the 

powerful goddess who slew the 

demon, Mahishasura. (5) 

21. Swarga …., the abode of 

many gods. (4) 

25. Luminous god who fathered 

Kunti’s illegitimate son, Karna, 

in the Mahabharata. (5) 

26. Free, unbound, mother of 

the gods, sustainer of the earth, 

supporter of the sky. (5) 

27. God of the wind and father 

of 6 DOWN. (4) 

28. Hindu Cupid? God reduced 

to ashes by the third eye of 1 

DOWN. (4) 

29. The Supreme Being or Soul 

of the Universe who dwells in 

the city of the body. (7) 

30. Anagram of ‘u break’ gives 

the god of treasures to whom 

23 DOWN gave the magical 

flying chariot, Pushpaka. (6) 

DOWN 

1. The Destroyer, an ascetic god 

representing the guna, tamas. (5) 

2. Son of 18 DOWN and the 

goddess Tara. He symbolizes planet 

Mercury. In Hindi, Wednesday is 

named after him. (5) 

3. Jumble ‘papaya’ to give a god 

worshipped in Kerela, and born 

of a union between 1 DOWN 

and 17 ACROSS in the form of 

the divine enchantress, 

Mohini.(6) 

4. ‘Guru man’? Jumble to give 

Tamil deity of mountains, war 

and fertility. He is also known as 

Skanda, Karttikeya and 1 

ACROSS. (7) 

5. Jumble ‘Jaya Rama’ to give 

the Lord of Death, whose 

vehicle is a buffalo. (8) 

6. Popular Indian car, son of 27 

ACROSS and loyal devotee of 

13 ACROSS. (6) 

10. Goddess of wealth 

worshipped during Diwali. (7) 

12. Wife of 1 DOWN who 

immolated herself and was 

born again as Parvati.(4) 

15. One of the 1,000 names of 

17 ACROSS. (8) 

16. Fierce storm god, often 

identified with 1 DOWN. (5) 

17. Hindu Poseidon? God of 

the oceans, humbled by a single 

arrow shot by 13 ACROSS. (6) 

18. Hindu Dionysus? God 

named after an intoxicating juice, 

made popular in the west by 

Aldous Huxley’s ‘A Brave New 

World’. This god was 

worshipped as a god of healing, 

and later, as the moon god. (4) 

22. An incarnation of 17 

ACROSS sporting a plume, a 

flute and a discus, friend to 

Arjun and beloved of Mirabai, 

Radha and many gopis. (7) 

23. The Creator, representing the 

guna, rajas. (6) 

24. Born of the earth, tested by 

fire, she symbolizes the ideal 

wife. (4) 

25. Sanskrit term for gods (as 

opposed to demons). (5) 

27. Eight gods, each 

personifying a natural 

phenomenon. Three of these 

gods are Apa, Dhruva and 18 

ACROSS. (4) 

31

32

CROSSWORD SOLUTION 

from page 35 

33

YOGA TEACHERS & STUDIOS 

Sangeeta Ahuja 

Life Management Yoga Centre 

Non-profit Classical Yoga School 

d: TST 

s: Patanjali yoga, Kids yoga, 

Seniors yoga, Corporates 

l: English, Cantonese 

t: (852) 2191 9651 

e: life@yoga.org.hk 

w: www.yoga.org.hk 

Michel Besnard 

Yogasana 

s: Ashtanga 

l: English 

t: (852)2511 8892 / 9527 6691 

e: info@yogasana.com.hk 

Kathy Cook 

Kathy Cook 

The Iyengar Yoga Centre of 

Hong Kong, LRC, Privates, 

workshops 

d: Hong Kong 

s: Iyengar (certified) 

l: English 

t: (852) 6292 5440 

e: kcinasia@netvigator.com 

w: www.yogawithkathy.com 

FLEX 

1/F Woodleigh House 

80 Stanley Village Road 

Stanley, Hong Kong 

s: Iyengar, Hatha Vinyasa Flow, 

Ashtanga, Children’s yoga 

t: (852) 2813 2212 

f: (852) 2813 2281 

e: info@flexhk.com 

w: www.flexhk.com 

Ann Gowing 

Holistic practices 

s: Yoga, Pilates 

t: (65) 9777 6632 

e: agowing@mac.com 

IYENGAR YOGA CENTRE 

OF HONG KONG 

Room 406 New 

Victory House, 93 – 103 Wing 

Lok St., Sheung Wan, Hong 

Kong 

s: Iyengar 

t: (852) 2541 0401 

e: 

info@iyengaryogahongkong.com 

w: iyengaryogahongkong.com 

Ming Lee 

Privates, workshops 

s: Iyengar Certified teacher 

l: English, Cantonese, Putonghua 

t: (852) 9188 1277 

e: minglee@yogawithming.com 

Ursula Moser 


Hong Kong 

d: Central 

s: Iyengar certified 

l: English, German 

t: (852) 2918 1798 

e: umoser@netvigator.com 

Anna Ng 

Privates 

d: Hong Kong 

s: Hatha yoga 

l: Cantonese 

t: (852) 9483 1167 

e: gazebofl@netvigator.com 

PURE YOGA 

16/F The Centrium, 60 

Wyndham Street, Central, Hong 

Kong 

t: (852) 2971 0055 

25/F Soundwill Plaza, 38 Russell 

Street, Causeway Bay, Hong Kong 

t: (852) 2970 2299 

14/F The Peninsula Office Tower 

18 Middle Road, Tsim Sha Tsui, 

Kowloon, Hong Kong 

t: (852) 8129 8800 

9/F Langham Place Office Tower, 

8 Argyle Street, Kowloon, Hong 

Kong 

t: (852) 3691 3691 

9/F Langham Place Office Tower, 

8 Argyle Street, Kowloon, Hong 

Kong 

t: (852) 3691 3691 

4/F Lincoln House, TaiKoo Place, 

979 King’s Road, Quarry Bay, 

Hong Kong 

t: (852) 8129 1188 

391A Orchard Road, #18-00 Ngee 

Ann City Tower A, Singapore 

t: (65) 6733 8863 

30 Raffles Place, 04-00 Chevron 

House, Singapore 

t: (65) 6304 2257 

151 Chung Hsiao East Road, Sec 

4, Taipei, Taiwan 

t: (886) 02 8161 7888 

s: Hot, Power, Hatha, Yin, 

Ashtanga, Dance, Kids 

l: English, Cantonese 

e: info@pure-yoga.com 

Linda Shevloff 


Hong Kong 

d: Sheung Wan 

s: Iyengar Certified (Senior 

Intermediate I) 

t: (852) 2541 0401 

e: linda@ 

iyengaryogahongkong.com 

YOGA CENTRAL 

4/F Kai Kwong House, 13 

Wyndham Street, Central, Hong 

Kong 

s: AcroYoga, Ashtanga, Hatha, 

Iyengar, KidsYoga, Pre-Natal & 

Mat-based Pilates 

t: (852) 2982 4308 

e: yogacentralhk@yahoo.com 

w: yogacentral.com.hk 

NEW NAMASKAR LISTING AND DISPLAY ADVERTISING RATES FOR 2008 

Outside back cover HK$20,000 (210 mm x 297 mm) 

Inside front cover HK$2,500 (210 mm x 297 mm) 

Inside back cover HK$2,000 (210 mm x 297 mm) 

Full page HK$1,500 (210 mm x 297 mm) 

1/2 page HK$900 (188 mm x 130.5 mm horizontal) 

(92 mm x 265 mm vertical) 

1/4 page HK$500 (92 mm X 130.5 mm) 

1/8 page HK$300 (92 mm x 63 mm) 

Yoga Yoga 

35/F World Trade Centre, 280 

Gloucester Road, Causeway Bay, 

Hong Kong 

s: Ashtanga, Hatha, Kundalini, 

Yoga Therapy, Raja, Pranayama 

& Meditation, Yin, Kaya 

Shuddhi and others 

t: (852) 2866 8168 

www.yogayoga.com.hk 

Crossword Solution 

from page 31 

ACROSS 

1. Subrahmanyam, 7. Agni, 8. 

Indra, 9. Usha, 11. That, 12. 

Saraswati, 13. Rama, 14. 

Ganesha, 17. Vishnu, 19. Rati, 

20. Durga, 21. Loka, 25. Surya, 

26. Aditi, 27. Vayu, 28. Kama, 

29. Purusha, 30. Kubera 

DOWN 

1. Shiva, 2. Budha, 3. Ayappa, 

4. Murugan, 5.Yamaraja, 6. 

Maruti, 10. Lakshmi, 12. Sati, 

15. Narayana, 16. Rudra, 17. 

Varuna, 18. Soma, 22. Krishna, 

23. Brahma, 24. Sita, 25. Suras, 

27. Vasu 

Individual Teacher listing HK$500 (January - October 2008) 

Studio listing HK$1,000 (January - October 2008) 

Advertisements should be submitted as high resolution .tiff or .jpg format(no .ai files please). Advertising 

fees are payable to: 

Yoga Services Ltd 

c/o Frances Gairns, G/F Flat 1, 12 Shouson Hill Road West, Hong Kong 

For more information call (852) 9460 1967 or email: fgairns@netvigator.com 

34

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April 08

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