Links to Related Resources & Longer Articles:

• 108 Saṃskṛta Key Terms Pointers – Collected and Collated
• 40 – BĀHYĀṄGA YOGA Download all the Glossary Links as a Collated PDF
• Āsana and Mudrā Glossary – Grouped into Standing, Kneeling, Lying, Inverted, Backbend, Seated & Sitting
• Glossary of Prāṇāyāma & Bandha Practice Techniques – Grouped into Primary, Secondary & Ancillary Techniques
• Deepening our relationship with Prāṇāyāma deepens our relationship with Āsana……
• I do feel that verses ten and eleven in Chapter Two of the Yoga Sūtra……
• Īśvara Praṇidhānā appears as a Sādhana Upāya at three unique reference points…
• The breadth, depth and potential of Desikachar’s teachings on practice……
• Though there are many different aspects to formal ‘home’ practice……
• Within the Yoga Sutra Patañjali offers numerous lists which can reflect nuances or gradings…

Collated Related Short Posts & Quotes:

“According to Patañjali, we initiate our
Sādhana by firstly looking at ourselves,
in terms of our Personal Svadharma via
Kriya Yoga. This aspect of our Sādhana
involves the three activities that nurture
a state of Yoga, namely self-discipline,
self–inquiry and self–awareness.
From there we can be clearer about
what is our place and potential within
the role and purpose of the Universal
Dharma inherent within the Bāhya Aṅga
aspect of  Aṣṭāṅga Yoga in Chapter Two.”
– Paul Harvey on Yoga Sūtra Chapter Two

“When approaching  the Bāhya Aṅga
aspects inherent in Aṣṭāṅga Yoga,
we could start by looking at the social
and private indicators  of Yama and
Niyama from a personal starting point,
rather than a universal aspiration point.
This is a concept that can appear to be
contrary to more usual expectations
within the Yoga world whereby we are
often given a set of universal standardised
principles which we are urged to constantly
aspire to and strive towards realising.
A concept, by its very nature, prone to
triggering additional factors such as
personalised self-esteem conflicts, both
overly positive, as well as overly negative,
let alone being, self or other ‘Yoga Judged’,
as the bar that we are often presented
with is seemingly set extremely high.
This can be further blurred by the
issues of judgement from others formed
from inherent expectations based on a
personalised perception of how near to,
and especially how far from, we are to some
internalised judgement of a universal ‘goal’.
Rather than one based on an understanding
of the ‘others’ situation in terms of how far
we have moved from our starting point
relative to our inherent Karma, given our
early life patterns and social upbringing.
This shift of reference point of view was
commented on by Desikachar in 1976:
“Progress must be seen as the
distance from the starting point,
rather than the more usual reference of
the distance from the finishing point.”
– Paul Harvey on Yoga Sūtra Chapter Two verse 30

“In Yoga Sutra Chapter Two, the role for
Īśvara Praṇidhānā in the Bāhya Aṅga section can
be as an appropriate Upāya for a Rakṣaṇa situation.
Here, as part of a cultivation of Niyama within the Bāhya
Aṅga Sādhana, its purpose is in accessing Antar Aṅga.”
– Paul Harvey on Yoga Sūtra Chapter Two verse 32

“The Das Indriya or ten senses of experience and action,
whilst seen as belonging to the Bāhya Aṅga or five external limbs
in the eight limb Aṣṭa Aṅga Yoga of Patañjali,
are also the gateway to the Antar Aṅga or three internal limbs.”
– Paul Harvey on Yoga Sūtra Chapter Two verse 54

“Before launching on Antar Aṅga Sādhana,
one should be a Niṣṭhāvān in Bāhya Aṅga Sādhana.
If this earlier stage is very well established,
then only a teacher may teach Dhyāna.”
– T Krishnamacharya 1984

“In supporting a cultivation, within or through Āsana,
of the subtler aspects of Bāhya Aṅga Sādhana, such
as Pratyāhāra, it can be a more helpful marker to be on
the lookout for sensory incontinence, rather than say,
being more preoccupied with physical choreography.
Such as how we can unconsciously leak, through randomly
opening the eyes or vaguely keeping the eyes open, when
transiting into or changing sides around such as seated Āsana.
For example, arriving into or departing from a choreographically
demanding asymmetrical Āsana such as Ardha Matsyendrāsana.
In other words, remaining alert and using the space between the
breath when moving from or returning to its link Āsana, Daṇḍāsana.
Another example is the potential for sensory incontinence when
moving into or out of or especially when changing sides, with
more popular or familiar seated Āsana such as Janu Śīrṣāsana.”
– 108 Postural Practice Pointers

“The role of Prāṇāyāma, both short-term and long-term,
is a vital consideration, integral to the essence of Dhyāna,
in the preparation by honing the mind’s fitness for Dharana.
Both within the teachings of Patañjali and, especially as seen
within the Yoga taught by Krishnamacharya and Desikachar.”
– 108 Prāṇāyāma Practice Pointers

“Ere to our Yoga Sādhana turning inwards towards engaging
the Antar Aṅga and the Ātma–Buddhi relationship,
we are advised to first turn outwards towards engaging
the Bahya Aṅga and the Manas–Indriya relationship.”
– 108 Yoga Study Path Pointers