Iyengar Yoga Quotes

Yoga is like music: the rhythm of the body, the melody of the mind, and the harmony of the soul create the symphony of life.

Yoga does not just change the way we see things, it transforms the person who sees.

You must purge yourself before finding faults in others. When you see a mistake in somebody else, try to find if you are making the same mistake. This is the way to take judgment and to turn it into improvement. Do not look at others' bodies with envy or with superiority. All people are born with different constitutions. Never compare with others. Each one's capacities are a function of his or her internal strength. Know your capacities and continually improve upon them.

Yoga allows you to find a new kind of freedom that you may not have known even existed.

Yoga allows you to rediscover a sense of wholeness in your life, where you do not feel like you are constantly trying to fit broken pieces together.

Be inspired but not proud.

Breath is the king of mind.

Health is a state of complete harmony of the body, mind and spirit. When one is free from physical disabilities and mental distractions, the gates of the soul open.

Love begets courage, moderation creates abundance and humility generates power.

Yoga allows you to find an inner peace that is not ruffled and riled by the endless stresses and struggles of life.

It is Einstein’s famous equation E=MC^2, in which E is energy (rajas), M is mass (tamas), and C is the speed of light (sattva). Energy, mass, and light are endlessly bound together in the universe.

Yoga is about the will, working with intelligence and self-reflexive consciousness, can free us from the inevitability of the wavering mind and outwardly directed senses.

But a yogi never forgets that health must begin with the body. Your body is the child of the soul. You must nourish and train your child. Physical health is not a commodity to be bargained for. Nor can it be swallowed in the form of drugs and pills. It has to be earned through sweat.

You have to create love and affection for your body, for what it can do for you. Love

Yoga is the teacher of yoga; yoga is to be understood through yoga. So live in yoga to realize yoga; comprehend yoga through yoga; he who is free from distractions enjoys yoga through yoga.

Asana has two facets, pose and repose. Pose is the artistic assumption of a position. ‘Reposing in the pose’ means finding the perfection of a pose and maintaining it, reflecting in it with penetration of the intelligence and with dedication.

Asana is perfect firmness of body, steadiness of intelligence, and benevolence of spirit.

Action is movement with intelligence.

Happy is the man who knows how to distinguish the real from the unreal, the eternal from the transient and the good from the pleasant by his discrimination and wisdom. Twice blessed is he who knows true love and can love all God's creatures. He who works selflessly for the welfare of others with love in his heart is thrice blessed. But the man who combines within his mortal frame knowledge, love and selfless service is holy and becomes a place of pilgrimage.

Patañjali is saying that yoga is a preventive healing art, science and philosophy, by which we build up robust health in body and mind and construct a defensive strength with which to deflect or counteract afflictions that are as yet unperceived afflictions.

Ignorance has no beginning, but it has an end. There is a beginning but no end to knowledge.

An opening is like a doorway, and there is no such thing as a doorway that you can only go through one way. Yes, we are trying to penetrate in, but what is trying to come out to meet us? It

If you have smoked since you were sixteen, every time you pick up a cigarette in the day you are also brainwashing yourself. "In this situation I pick up a cigarette" sends a little ripple down through consciousness that adds to the "take a cigarette" mound. That's why cigarettes are more difficult than almost anything else to give up. Aside from their physical cravings, we create mental cravings because the habit is very repetitive. The habit of smoking puts itself into every situation. The triggers to that situation are so many that many smokers still sometimes want to smoke even years after they have stopped because the mound is still there.

Yoga is for everyone. You need not be an expert or at the peak of physical fitness to practice the asanas described...Yoga helps to integrate the mental and the physical plane, bringing about a sense of inner and outer balance, or what I term alignment. True alignment means that the inner mind reaches every cell and fiber of the body.

When you have an anger, irritability, or disappointment mound, the conditioned reflex works like this: Suppose you're irritable with your parents, and your mother comes into the room. She might only say "Dinner's ready," but the irritability reflex is ready to spring up.

The seeker should have faith in himself and in his master. He should have faith that God is ever by his side and that no evil can touch him. As faith springs up in the heart it dries out lust, ill-will, mental sloth, spiritual pride and doubt, and the heart freed from these hindrances becomes serene and untroubled.

Without education, confidence does not come.

Samadhi is an opportunity to encounter our imperishable Self before the transient vehicle of body disappears, as in the cycle of nature, it surely must.

Stability-The Physical Body (Asana)

To my father, Bellur Krishnamachar, my mother, Seshamma, and my birthplace, Bellur

disturbances of the mind and emotions fade away, and we are able to see true reality.

Life itself seeks fulfillment as plants seek the sunlight. The Universe did not create Life in the hope that the failure of the majority would underscore the success of the few.

Your body lives in the past, your mind in the future. They come together in the present when you practise Yoga.

The mind (manas) and the breath (prana) are intimately connected and the activity or the cessation of activity of one affects the other.

For one who lacks ethical discipline and perfect physical health, there can be no spiritual illumination. Body, mind and spirit are inseparable: if the body is asleep, the soul is asleep. The

The yogi uses all his resources - physical, economic, mental or moral - to alleviate the pain and suffering of others. He shares his strength with the weak until they become strong. He shares his courage with those who are timid until they become brave by his example. He denies the maxim 'survival of the fittest', but makes the weak strong enough to survive. He comes a shelter to one and all.

So we would say in yoga that the subtle precedes the gross, or spirit precedes matter. But yoga says we must deal with the outer or most manifest first, i.e. legs, arms, spine, eyes, tongue, touch, in order to develop the sensitivity to move inward. This is why asana opens the whole spectrum of yoga’s possibilities. There can be no realization of existential, divine bliss without the support of the soul’s incarnate vehicle, the food-and-water-fed body, from bone to brain. If we can become aware of its limitations and compulsions, we can transcend them. We all possess some awareness of ethical behavior, but in order to pursue yama and niyama at deeper levels, we must cultivate the mind. We need contentment, tranquility, dispassion, and unselfishness, qualities that have to be earned. It is asana that teaches us the physiology of these virtues.

In practical terms, most of us have built up negative habits. You want to turn them into positive habits and then into no habits. As progress reaches into the subtle levels of kosa, you don't avoid smoking because you are "a nonsmoker" or because smoking is bad. You are not invoking a duality of good versus bad. Similarly, you do not have to bite off your tongue to avoid giving an angry retort to people who irritate you; you're not being self-consciously good. It simply becomes second nature to be free. You might give an angry answer to a rude person, you might give a courteous answer to a rude person, but either way you act in freedom, you act appropriately, unconditioned by the past.

Consciousness is imbued with the three qualities (gunas) of luminosity (sattva), vibrancy (rajas) and inertia (tamas). The gunas also colour our actions: white (sattva), grey (rajas) and black (tamas). Through the discipline of yoga, both actions and intelligence go beyond these qualities and the seer comes to experience his own soul with crystal clarity, free from the relative attributes of nature and actions. This state of purity is samadhi. Yoga is thus both the means and the goal. Yoga is samadhi and samadhi is yoga. There

If the stretch is even, throughout the whole body, there is no strain at all. This does not mean that there is no exertion. There is exertion, but this exertion is exhilaration. There is no wrong stress or strain. A state of elation is felt within. When there is strain, the practice of yoga is purely physical and leads to imbalances and misjudgement. One feels weary and tired and get irritated or disturbed. When one stops straining and the brain is passive, it becomes spiritual yoga. When you have extended to the extreme, live in that asana, and experience the joy of freedom in that asana.

Patañjali describes the fluctuations, modifications and modulations of thought which disturb the consciousness, and then sets out the various disciplines by which they may be stilled. This has resulted in yoga being called a mental sadhana (practice). Such a sadhana is possible only if the accumulated fruits derived from the good actions of past lives (samskaras) are of a noble order. Our samskaras are the fund of our past perceptions, instincts and subliminal or hidden impressions. If they are good, they act as stimuli to maintain the high degree of sensitivity necessary to pursue the spiritual path. Consciousness

props such as blocks, belts, blankets, walls, bolsters, ropes, etc.

If citta is the sea, its movements (vrttis) are the ripples. Body, mind and consciousness are in communion with the soul; they are now free from attachments and aversions, memories of place and time. The impurities of body and mind are cleansed, the dawning light of wisdom vanquishes ignorance, innocence replaces arrogance and pride, and the seeker becomes the seer. Vibhuti

Freedom, that is to say direct experience of samadhi, can be attained only by disciplined conduct and renunciation of sensual desires and appetites. This is brought about through adherence to the ‘twin pillars’ of yoga, abhyasa and vairagya. Abhyasa

The yogi's life is not measure by the number of his days but by the number of his breaths. Therefore, he follows the proper rhythmic patterns of slow deep breathing. These rhythmic patterns strengthen the respiratory system, soothe the nervous system and reduce craving. As desires and cravings diminish, the mind is set free and becomes a fit vehicle for concentration.

...in all asanas, ascend to descend and descend to ascend.

As a farmer ploughs a field and makes the ground soft, a yogi ploughs his nerves so they can germinate and make a better life. This practice of yoga is to remove weeds from the body so that the garden can grow. If the ground it too hard, what life can grow there? If the body is too stiff and the mind is too rigid, what life can it live?

As we experience pleasures happily, we must also learn not to lose our happiness when pain comes. As we see good in pleasure, we should learn to see good in pain. Learn to find comfort even in discomfort. We must not try to run from the pain but to move through and beyond it. This is the cultivation of tenacity and perseverance, which is a spiritual attitude toward yoga. This is also the spiritual attitude toward life.

It is not just that yoga is causing all of this pain; the pain is already there. It is hidden. We just live with it or have learned not to be aware of it. It is as if your body is in a coma. When you begin yoga, the unrecognized pains come to the surface. When we are able to use out intelligence to purify our bodies, then the hidden pains are dispersed.

The challenge of yoga is to go beyond our limits - within reason.

Many yoga teachers ask you to do the asanas with ease and comfort and without any stress or true exertion. this ultimately leaves the practitioner living within the limits of his or her mind, with the inevitable fear, attachment, and pettiness.

It has been said by Kariba Ekken, a seventeenth-century mystic; 'If you would foster a calm spirit, first regulate your breathing; for when that is under control, the heart will be at peace; but when breathing is spasmodic, then it will be troubled. therefore, before attempting anything, first regulate your breathing on which your temper will be softened, your spirit calmed.

What Patanjali said applies to me and will apply to you. He wrote, "With this truth bearing light will begin a new life. Old unwanted impression are discarded and we are protected from the damaging effects of new experiences." (Yoga Sutras, Chapter 1, Verse 50)

Yoga is not meant to be a religion or dogmas for any one culture. While yoga sprang from the soil of India, it is meant as a universal path, a way open to all regardless of their birth and background.

Yoga does not look on greed, violence, sloth, excess, pride, lust, and fear as ineradicable forms of original sin that exist to wreck our happiness - or indeed on which to found our happiness. They are seen as natural, if unwelcome, manifestations of the human disposition and predicament that are to be solved, not suppressed or denied. Our flawed mechanisms of perception and thought are not a cause for grief (though they bring us grief), but an opportunity to evolve, for an internal evolution of consciousness that will also make possible in a sustainable form our aspirations toward what we call individual success and global progress.

There is no progress toward ultimate freedom without transformation, and this is the key issue in all people's lives, whether they practice yoga or not. If we can understand how our mind and heart works, we have a chance to answer the question, "Why do I keep making the same old mistakes?

As I have said, while doing yoga, the body must tell one what to do, not the brain. Brain has to cooperate with the message it receives from the body. I will often say to a student, "Your brain is not in your body! That is why you can't get the asana." I mean of course that his intelligence is in his head and not filling his body.

Many intellectually developed people are still emotionally immature. If they have to face pains, they try to escape from them. They are seldom prepared to face that pain and to work through it when they are taken intensely into a posture. This practice brings them face to face with the reality of their bodies' natures. We must face up to our emotions, not run away from them. We do not do yoga just for enjoyment; we do it for ultimate emancipation.

Religions tell us to get rid of these emotions, but we cannot. They are human emotions that we will feel whether we want to or not. Suppression does not work. George Stevenson invented the steam engine because he noticed that the steam in a boiling kettle lifted the lid. The force was irresistible. yoga is about channeling and transforming that energy to higher purposes, just as Stevenson used the energy of steam to drive locomotives.

I am fanatical with myself when I practice yoga. It is true. You should be fanatical with yourself, but not with others.

This is the problem with "long termism," a problem yoga identified more than two thousand years ago. When life's rap on the knuckles is not immediate enough to react as a deterrent, or the reward does not come fast enough to act as a spur, we tend to fell and act like children. We seek immediate gratification.

The Six Emotional Disturbances Through yoga we are able to lessen the six emotional disturbances that cause us so much anguish: lust, pride and obsession, anger, hatred, and greed. They are called negative emotions by Western psychology or deadly sins by Christianity, and indeed these emotional reactions are enemies of spiritual growth when they are beyond our control. However, each of these emotions exists for a purpose and can be used wisely.

All illness fragments and so whatever integrates also heals. It is axiomatic in yoga that illness has its origin in the consciousness. Self-cultivation really begins only with total self-absorption, so anything that facilitates concentration, reflection, and inward absorption, is going to begin to heal the problems of the fissured, imbalanced self.

Yoga offers us very useful ways to fix the mental problems that cause most of us so much suffering, but first we must understand yoga philosophy's simple description of consciousness. I introduce the word philosophy advisedly here and purposely place it in the same sentence as the word simple. We have the idea that philosophy, which literally means "love of wisdom," has to be complicated, theoretical, and probably incomprehensible to quality for its name. Yoga philosophy opts for different criteria of excellence; it is straightforward, practical, and most important, applicable now.

There is nevertheless a chance that we can break free from the imprisoning past and individually train ourselves to control this reactive mechanism in such a way that the old patterns are not repeated; new things truly can happen, and real changes can in fact take place. This dawning clarity is, in essence, the path of yoga.

Opposition without love leads to violence; loving the wrong-doer without opposing the evil in him is folly and leads to misery.

Yoga is a mirror to look at ourselves from within.

To make life healthy, happy and peaceful, it is essential to study regularly divine literature in a pure place. This study of the sacred books of the world will enable the sadhaka to concentrate upon and solve the difficult problems of life when they arise. It will put an end to ignorance and bring knowledge. Ignorance has no beginning, but it has an end. There is a beginning but no end to knowledge.

Yoga is a light, which once lit, will never dim. The better your practice, the brighter the flame.

In yoga . . . many may take one path as a key in order to experience self-realisation while others take another path, but I say that there is absolutely no difference between the various practices of yoga.” —B. K. S. Iyengar, The Tree of Yoga, p. 15

Today's maximum is tomorrow's minimum" – Iyengar     "Today's minimum is tomorrow's maximum" – Garfield

Tenemos setecientos músculos, trescientas articulaciones, dieciséis mil kilómetros de corriente nerviosa fluyendo por un mismo organismo y cerca de noventa y seis mil kilómetros de venas, arterias y capilares portadores de sangre. La

My Maman told me that only the crazy ones and the passionate ones accomplish anything in life.

My Maman told me that only the crazy ones and the passionate ones accomplish anything in life.

When man becomes unbalanced, he seeks to change not himself but his environment, in order to create the illusion that he is enjoying health and harmony " - Iyengar.

begins the Yoga Sūtras with atha, meaning ‘now’, and ends with iti, ‘that is all’. Besides this search for the soul, there is nothing.

yielded

Avirati: This is the tremendous craving for sensory objects after they have been consciously abandoned, which is so hard to restrain. Without being attached to the objects of sense, the yogi learns to enjoy them with the aid of the senses which are completely under his control. By the practice of pratyahara he wins freedom from attachment and emancipation from desire and becomes content and tranquil.

Upeksa: It is not merely a feeling of disdain or contempt for the person who has fallen into vice (apunya) or one of indifference or superiority towards him. It is a searching self-examination to find out how one would have behaved when faced with the same temptations. It is also an examination to see how far one is responsible for the state to put him on the right path. The yogi understands the faults of others by seeing and studying them first in himself. This self-study teaches him to be charitable to all.

The yogi stills his mind by constant study and by freeing himself from desires. The eight stages of Yoga teach him the way.

As mammals, we are homeostatic. That means we maintain certain constant balances within our bodies, temperature for example, by adapting to change and challenge in the environment. Strength and flexibility allow us to keep an inner balance, but man is trying more and more to dominate the environment rather than control himself. Central heating, air conditioning, cars that we take out to drive three hundred yards, towns that stay lit up all night, and food imported from around the world out of season are all examples of how we try to circumvent our duty to adapt to nature and instead force nature to adapt to us. In the process, we become both weak and brittle. Even many of my Indian students who all now sit on chairs in their homes are becoming too stiff to sit in lotus position easily.

When you stand in the warrior pose with your arms extended, you can see the fingers of your hand in front of you, but you can also feel them. You can sense their position and their extension right to the tips of your fingers. You can also sense the placement of your back leg and tell whether it is straight or not without looking back or in a mirror. You must observe and correct the body position (adjusting it from both sides) with the help of the trillions of eyes that you have in the form of cells. This is how you begin to bring awareness to your body and fuse the intelligence of brain and brawn. This intelligence should exist everywhere in your body and throughout the asana. The moment you lose the feeling in the skin, the asana becomes dull, and the flow or current of the intelligence is lost.

When most people stretch, they simply stretch to the point that they are trying to reach, but they forget to extend and expand from where they are. When you extend and expand, you are not only stretching to, you are also stretching from. Try holding out your arm at your side and stretch it. Did your whole chest move with it? Now try to stay centered and extend out your arm to your fingertips. Did you notice the difference? Did you notice the space that you created and the way in which you stretched from your core? Now try expanding your arm outward in every direction like the circumference of a circle. The stretch should bring the sensitivity and experience of creating space in every direction.

Without certain stress, the true asana is not experienced, and the mind will remain in its limitations and will not move beyond its existing frontiers. This limited state of mind can be described as the petty, small mind.

When we direct our eyes looking forward from the corner of the temple in its normal field of vision, the frontal brain is working with analysis (vitarka). But when we spread our ocular awareness from the back corner of the temple, near the ear, the back brain is brought into play and works with synthesis (vicara). The front brain can dismantle because of its powerful penetration. The back brain is holistic and reassembles. If you find this difficult to imagine, just think what happens when you first walk into a great medieval cathedral. Your eyes may appear to focus on what is before them, the altar for example, but your real awareness takes in the whole immense volume of the space surrounding you, its grandeur and the hum of its ancient silence. This is holistic meditative vision. While working in asana, if the action is “done” solely from the front brain, it blocks the reflective action of the back brain. The form of each asana needs to be reflected to the wisdom body (vijnanamaya kosa) for readjustment and realignment. Whenever asana is done mechanically from the front brain, the action is felt only on the peripheral body, and there is no inner sensation, there is no luminous inner light. If the asana is done with continual reference to the back of the brain, there is a reaction to each action, and there is sensitivity. Then life is not only dynamic, but it is also electrified with life force.

In his book The Art of Yoga, B. K. S. Iyengar calls Yoga a “disciplinary art which develops the faculties of the body, mind and intellect” and whose “purpose is to refine man.”4 Initially he practiced Yoga for health reasons, but gradually he developed the yogic postures into an art form bringing “charm and delicacy, poise and peace, harmony and delight in presentations.”5 Undoubtedly he relates in this artistic way to the rest of Yoga as well. At the same time, Iyengar—whose method of āsana practice is the most exacting of all—makes it clear that the yogic techniques, if practiced correctly, have predictable results. Iyengar sees the relationship between art and science as follows: “Art in its initial stages is science; science in its highest form is art.”6 That is to say, at first the artist must master technique (the scientific part of art), just as the scientist who wants to master science must see beauty in truth. The delight and awe of mathematicians when looking at a particularly concise formula is a well-known manifestation of artistic sensibility. Long ago, Pythagoras knew of the meeting place of science (in the form of mathematics) and art (in the form of music). Even before him, the Indians had discovered the same connection, as expressed in their Shulba-Sūtras. Yoga practitioners look upon their own body-mind as an artistic instrument that can be explored fairly precisely by carefully observing the timehonored rules of the yogic heritage. This effort yields what the Western esoteric traditions call the “music of the spheres”—the mystical sound om reverberating throughout the cosmos followed by the wondrous realization of absolute oneness (ekatva) beyond all qualities.

Many contemporary Yoga practitioners, especially those in Western countries, look upon āsana as a tool for achieving physical fitness and flexibility. The yogic postures have certainly demonstrated their physiological benefits in millions of cases. They improve musculoskeletal flexibility, strength, resilience, endurance, cardiovascular and respiratory efficiency, endocrine and gastrointestinal functioning, immunity, sleep, eye-hand coordination, balance. Experiments also have shown various psychological benefits, including improvement of somatic awareness, attention, memory, learning, and mood. The regular practice of postures also decreases anxiety, depression, and aggression.1 All these effects are clearly beneficial and highly desirable. Yet, the traditional purpose of āsana is something far more radical, namely to assist the Hatha-Yoga practitioner in the creation of an “adamantine body” (vajra-deha) or “divine body” (divya-deha). This is a transubstantiated body that is immortal and completely under the control of the adept’s will (which is merged with the Divine Will). It is an energy body that, depending on the adept’s wish, is either visible or invisible to the human eye. In this body, the liberated master can carry out benevolent activities with the least possible obstruction. ĀSANA AS A TOOL OF NONDUAL EXPERIENCE2 The transubstantiated body of the truly accomplished Hatha-Yoga master is, realistically speaking, out of reach for most of us—not because we are not in principle capable of realizing it but because only very few have the determination and stamina to even pursue this yogic ideal. Does this mean we have to settle for the more pedestrian benefits of posture practice? I believe there is another side to āsana, which, while not representing the ultimate possibility of our human potential, is yet a significant and necessary accomplishment on the yogic path. That is to cultivate and experience āsana as an instrument for tasting nonduality (advaita). Almost all Yoga authorities subscribe to a nondualistic metaphysics according to which Reality is singular and the world of multiplicity is either altogether false (mithyā) or merely a lower expression of that ultimate Singularity. Typically, Yoga practitioners assume that the experience of nonduality is bound to the state of ecstasy (samādhi) and that this state is hard to come by and is likely to escape them at least in this lifetime. But this belief is ill founded. In fact, it is counterproductive and should be regarded as an obstacle (vighna) on the path to enlightenment. While we might not have an experience of ecstasy, we can have an experience of nonduality. The ecstatic state is simply a special version of the nondual experience. As Karl Baier, a German professor of psychology and practitioner of Iyengar Yoga, has shown, posture practice can be an efficient means of nondual experience in which we overcome the most obvious and painful duality of body and mind.

Zoals een boer een veld ploegt en de grond zacht maakt, ploegt een yogi de zenuwen zodat ze kunnen ontkiemen en een beter leven creëren. Deze yogabeoefening is bedoeld om onkruid uit het lichaam te wieden, zodat de tuin kan groeien. Als de grond te hard is, wat kan er dan groeien? Als het lichaam te stijf is en de geest te rigide, wat voor leven heeft het dan?

En los primeros dos sūtras, Patañjali afirma que cuando la mente se calma, el sí-mismo descansa en su morada. Si fuera tan sencillo como eso, Patañjali bien podría haber terminado ahí. Sin embargo, amplía esos dos sūtras con otros ciento noventa y cuatro en los que define las técnicas para alcanzar ese estado. Ha comenzado diciendo que cuando la mente se halla en calma, el sí-mismo descansa en su morada. Pero cuando la mente no está en calma, cuando la mente divaga, cuando la mente se ve atraída hacia los objetos externos, el sí-mismo va detrás de la mente y, puesto que sigue a la mente, no puede descansar en su morada.

The chameleon nature of asmita is apparent when we set ourselves a challenge. The source of the challenge lies in the positive side of asmita, but the moment fear arises negatively, it inhibits our initiative. We must then issue a counter-challenge to disarm that fear

True alignment means that the inner mind reaches every cell and fiber of the body.

We must grow, or we begin to die. The status quo leads to stagnation and discontent. So just standing still isn’t really an option. We have to move on. If not, disturbances will come. We’ve learned how to handle the disturbances of getting fired from our job, the outward ones, but when vanity and pride and smugness dawn, these disturbances, what I would call the diseases of the mind, take root within us. So nature offers us a new challenge. We’re handling the day-to-day problems, but are we handling the inner disease of the growth of vanity, pride, and smugness in ourselves? This is a new challenge. We have to deal with it, but we won’t if we get caught up in yoga for pleasure, the self-regarding yoga of saying, “I’m alright, aren’t you in a mess.” So the need to persevere derives from the fact that if we don’t go further, new problems arise in which we become bogged down. That is why we are compelled to continue our practice.

Art is the expression of human emotions through various mediums. Sports can be considered as nothing less than an art form because it makes the spirit soar.

is

The yogi’s life is not measured by the number of his days, but the number of his breaths,” wrote B. K. S. Iyengar, an Indian yoga teacher who had spent years in bed as a sickly child until he learned yoga and breathed himself back to health. He died in 2014, at age 95.

yoga teachers B. K. S. Iyengar, Pattabhi Jois, and T. K. V. Desikachar.