From Mortality to Immortality Dr. Geeta S. Iyengar
FROM IMPERMANENCE TO PERMANENCE
FROM MORTALITY TO IMMORTALITY
Presenter: Dr. Geeta S. Iyengar
Transliteration: Georgie Grüt ter, Rita Keller
Date: May 16, 2009
Event: European Iyengar Yoga Convention, Cologne (May 12–16, 2009)
Introduction
After much deliberation, I find myself uncertain about how to approach this lecture. During our recitation of the slokas, one verse from the Upanishads resonated profoundly. The seeker implores the Lord for guidance with the impactful lines:
*Asato mā sad gamayam - tamaso mā jyotir gamayam - mrtyor mā amrtam gamayam* (1).
Understanding the Verse
1. Asato mā sad gamayam
Lead us from the unreal to the real.
2. Tamaso mā jyotir gamayam
Lead us from darkness to light.
3. Mrtyor mā amrtam gamayam
Lead us from death to immortality.
This inquiry speaks to our universal struggles with the cycle of birth and death, illuminating our desire to transcend mortality.
The Tale of Nachiketa
In the *Katha Upanishad*, the child Nachiketa persistently inquires about his fate during a sacrifice. Eventually, his father, in irritation, answers, “I will give you to the God of Death.” Undeterred, Nachiketa approaches Yama (the God of Death) to glean wisdom about living a meaningful life. Nachiketa’s honesty and fervor to understand life's mysteries serve as a reminder of our own ignorance regarding impermanence.
Reflections on Suffering and Health
At this convention, numerous questions regarding health and suffering emerged, emphasizing our desire for answers and relief. Yet, each individual’s struggles are unique and require personalized resolutions. Yoga often provides solace, but it is essential to delve deeper than surface-level solutions.
Karma, Vasana, Viveka, and Karma
The interplay of karma (action), vasana (desire), and viveka (discrimination) is central to understanding our existence. Our actions shape our destinies; however, they are often colored by our inner desires and attachments, leading to suffering.
Patanjali in his *Yoga Sutras* states:
*Klesamulah karmasayah drsta adrsta janma vedaniyah (2.12)*.
The accumulated imprints of past actions, rooted in afflictions, manifest in this and future lives.
The Nature of Practice
The path toward purification involves adherence to Patanjali’s eight limbs of yoga:
- Yama (moral restraints)
- Niyama (observances)
- Asana (postures)
- Pranayama (breath control)
- Pratyahara (withdrawal of senses)
- Dharana (concentration)
- Dhyana (meditation)
- Samadhi (absorption)
These practices must be approached progressively, akin to digesting food slowly and gradually.
Purification Through Action
Karma must be performed selflessly, and we must focus on purifying our actions. Each asana should embody a balance of energy to prevent dissipation.
The Role of Mantras
While mantras may be introduced into practice, their essence must be captured internally. The repetition must flow from understanding rather than mere recitation.
The Fulcrum – Sthira Bindu
The idea of the fulcrum, or sturdy point of balance, is essential in yoga practice. Our lives must center around stability, represented by the divine. This should not be seen as a tedious task but rather as a discovery of deeper truths.
Conclusion
As we navigate our respective paths within yoga, let’s remain focused on the inner journey towards self-realization. Fix your gaze upon the core purpose - to transcend suffering and discover lasting peace.
