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B.K.S Iyengar On Savasana
Quoted from Light On Pranayama, B.K.S. Iyengar 1981
1.Sava in Sanskrit means a corpse, and asana a posture. Thus savasana is a posture that simulates a dead body. It means relaxation, and therefore recuperation. It is not simply lying on one's back with a vacant mind and gazing, nor does it end in snoring. It is the most difficult of asanas to perfect but it is also the most refreshing and rewarding.
Rhythm
3. .......the ribs which move slowly, very steadily and reverently, reverent because when one is in that state, the body, the breath, the mind and the brain move towards the real self (Atma), At this state of samahita chitta (equanimity of the mind, the intellect and the self) is felt.
4. In the beginning..... the body, the breath, the mind and the intellect are not united withe Atma or the Self. For correct savasana there must be unity of the body, the breath, the mind and the intellect where the Self holds the reins. All four bow respectfully to the Atma. Then the chitta becomes samahita chitta, in which the mind, the intellect and the ego are balanced. This is a state of stillness.
5. This state is achieved by controlled discipline of the body, the senses and the mind. It should not however, be mistaken for silence. In stillness the attention is focused to keep the consciousness still, whereas in silence that attention is expanded and released and the will is submerged in the Atma. This subtle distinction between silence and stillness can be known only by experience. In savasana the attempt is to achieve silence in all the five sheaths or kosas: the anatomical, the physiological, the mental or emotional, the intellectual and the body of bliss which envelop the person from the skin to the Self.
7. First learn to achieve the silence of the body. Then control the subtle movements of the breath. Next learn about the silence of the mind and the emotions and then of the intellect. From there proceed to learn and study about the silence of the Self. It is not until then that the ego or small self of the practitioner can merge with his Self (Atman). The fluctuations of the mind and the intellect cease, the I or ego disappears and savasana provide an experience of unalloyed bliss.
Unconscious Tensions
12. One may be unaware of tension in the palms. the fingers, the soles of the feet or the toes, Watch for and release this tension when and where it occurs and drop these parts back to their correct positions.
13. First learn to relax the back of the body from the trunk to the neck, arms and legs. Next relax the front of the body from pubis to the throat, where emotional upheavals take place, and then from the neck to the crown of the head. In this way learn to relax the entire body.
14. Experience the feeling of non-existence or emptiness in the pits of the arms, the inner pits of the groin, diaphragm, lungs, spinal muscles and the abdomen. The body then feels like a discarded stick. In correct savasana the head feels like it has shrunk.
The Senses
17. Eye. In savasana the sadhaka turns his gaze inwards and looks within himself.
19. The Ears. While the eyes are kept passive, the ears should be quiet and receptive. Tension or relaxation in either affects the mind in the same way and vice versa. The seat of the intellect is in the head, while the mind is rooted in the heart.
20. The Tongue. Any movement or pressure of the tongue on the teeth or upper palate indicates a fluctuating mind.
Breathing
22. See that the breath flows evenly on either side of the nostrils. Start by inhaling normally, but exhale softly deeply and longer. This quietens the nerves and the mind. When the art of exhalation is perfected, one feels as if the breath is oozing from the pores of the skin on the chest which is a sign of perfect relaxation.
24. Skin
The subtle primary elements of light, colour, sound, taste, and touch (the tanmatras) leave their impressions on the organs of sense. The nerves controlling the senses are relaxed by releasing the tension from the facial muscles while the brain is freed from contact with the organs of knowledge.
Brain
25. If the brain or mind is tense , so is the skin and vice versa. The total energy of the body, the mind and the intelligence should submerge in the Self, Use the will to quieten the mind and the intellect. Ultimately sublimate the will.
26. As long as the senses are active, the Atma remains dormant. When they are stilled and silenced, it shines forth as the clouds of desires are dispersed. When the waverings of mind and the intellect are stilled, the image of the Self (Atma) rises to the surface free of desires. This desireless state of simplicity and purity is known as kaivalyavastha.
27. The aim of savasana is to keep the body at rest, the breathing passive, while the mind and intellect are gradually sublimated. In savasana the internal or emotional upheavals in the mind are stilled, bringing about a state of manolaya. Then the mind, free from fluctuations, dissolves and merges in the self like a river in the sea. It is a negative state of passivity known as sunyavastha (empty). Then the sadhaka prevents the incoming thoughts. At this level he experiences a state of clarity where the intellect is in full command and does not allow invading thoughts to disturb it. This state is known as asunyavastha. When he gets mastery over mind and brain he reaches a state beyond manolaya and amanaskatva which is pure being.
GLOSSARY
Atma : The Supreme soul or Brahman
samahita chitta: The state wherein the mind, intellect and ego are evenly balanced and well disposed. A well balanced personality.
Chitta: The mind in its total or collective sense, being composed of three categories: (a) mind (manas) having the faculty of attention, selection and rejection (b) reason the decisive state which determines the distinction between things and (c) ego (ahamkara) the I maker.
Kosa: According to Vedantic philosophy there are three types of body enveloping the soul. These three types consist of five interpenetrating and interdependent sheaths or cases (kosas). The five koshas are (a) anamaya, anatomical sheath of nourishment (b) pranamaya, physiological sheath including respieatory and other systems of the body
(c) manomaya, psychological sheath affecting awareness, feeling and motivation not derived from subjective experience
(d) vijnanamaya, intellectual sheath, Reasoning and judgement derived from subjective experience.
(e) anandamya , spiritual sheath of joy
Annamaya kosa forms the gross body. Pranamaya, manoimaya and vijnanamaya form the subtle body. anandamaya kosa forms the causal body
Sadhaka: aspirant
Tanmatras: the subtle elements : sound, (sabda), touch (sparsa) form (rupa) flavour (rasa) odour (gandha) These are all subtle objects of the sense powers.
Manolaya: the state where the internal or emotional upheavals of mind are stilled.
Asunyavastha: A state of clarity where the intellect is in full command and does not allow invading thoughts to disturb it.
Amanaskatva: the aim of yoga is to sublimate the mind. Mind is free of fluctuations dissolves and merges with the Self. The state experienced of being without the organ of desires or thoughts.