Thursday, May 22, 2014

WHAT DOES "DIRGHA KALA" MEAN?

The name of our class -- Dirgha Kala -- comes from The Yoga Sutra. If you aren't familiar with it, I strongly encourage you to get a copy for yourself. There are many different versions with various interpretations and commentaries, so if you are not sure how to pick one out, I am happy to help.

The premise of the Yoga Sutra is to serve as a kind of instruction manual on how to practice yoga. Often times when someone says "I wanna learn how to do yoga" what they mean is that they want to learn how to do the poses (the asana), and there are lots of books (and magazines and DVDs and websites and YouTube videos and classes and workshops) that explain and demonstrate how to perform the poses. The Yoga Sutra isn't that kind of a book. Instead, the message of the Sutra is that yoga is a methodical study and implementation of ancient techniques designed to create total mind, body, and spirit integration and well-being. In fact, it hardly mentions asana at all. It is not an easy read, but it is incredibly rich and rewarding for those who are willing to put in the effort to understand its offerings. Much more could (and maybe should) be said about its history, author, format, function, significance, etc. But we'll save all of that for other discussions, and jump straight into what applies to our class for now.

The fourteenth verse of the Sutra says:

sa tu dirgha-kala-nairantarya satkarasevito drdha-bhumih

If you don't read Sanskrit and need an English translation, a few of the more popular ones include the following:

"Practice becomes firmly grounded when well attended to for a long time, without break, and in all earnestness." ~Swami Satchidananda

"That practice is indeed firmly grounded when it is pursued incessantly, with reverence, for a long time." ~Mukunda Stiles

"Practice is nurtured by a sustained, steady rhythm and a dedicated heart." ~Nischala Joy Devi

"Long, uninterrupted, alert practice is the firm foundation for restraining the fluctuations." ~B.K.S. Iyengar

If you are still not certain you understand what is being said here, don't worry. We are going to look at it step-by-step.

sa = this
tu = and, moreover, also
dirgha = long, deep
kala = time
nairantarya = continuous, uninterrupted
satkara = skillful, honorable, correct
asavitah = cultivate, inhabit
drdha = firm, rigid, strict
bhumih = root, ground, earth

In the verses immediately preceding this one, Patanjali (author of the Sutra) has informed us that "practice" (abhyasa) and "non-attachment" (vairagya) are the two components necessary for achieving yoga's ultimate goal: mental stillness and clarity (nirodhah). He says that practice (abhyasa) is a kind of sustained effort. When yoga feels like an obligation or an exercise or even just a rote habit, we are not yet practicing in the true sense of the word. This fourteenth verse explains the difference between practice in a loose sense and Practice with a capital P. It is formally defined as behaviors (physical, psychological, and spiritual) which are performed skillfully (satkara), continuously (nairantarya), AND for a long time (dirgha-kala).

In Sanskrit, the word "sat" means to be honest, real, and correct. And "kara" comes from the same root as other familiar yogic words such as namaskar and karma. It means "to do" or "to make." So satkara means to act correctly, reverently, carefully, honorably, considerately, enthusiastically, skillfully. To act skillfully is to act in a way which displays or demonstrates proficiency and a desire to advance. When we act skillfully we use discernment to make great -- not just good or acceptable, but really great! -- choices. We know what we like or dislike and what is right or not right for us without being critical or judgmental. And we have a deep, driving desire to seek more, to understand more, and to put it all into action. Satkara is skillful action.

Nairantarya means continuously and uninterruptedly. Without breaking or stopping. Sporadic action is not acceptable. Sorta, kinda, almost, sometimes are not acceptable. This is not to say that a vigorous asana practice is necessary every single day, because practice is more than just the time spent on the sticky mat. Elsewhere in the Sutra, Patanjali explains that real yoga practice is anything which inspires a calm, collected state of mind. Anything. It's not about what you're doing; it's about how you're doing it. What is necessary, says Patanjali, is to stay attentive to the essence of your practice even when you are not engaged in its most literal and obvious actions; i.e. don't stop practicing yoga just because you have rolled up your mat. Nairantarya is continuous action.

Dirgha-kala means for a long time. How long? He doesn't say. If you need to know for how long, you've missed the point. Don't be concerned with how long. Just know that it takes a long time. There is a parable credited to Buddha in which a disciple wants to know how long he will have to meditate before he becomes enlightened. Buddha's answer (paraphrased) is that it will take as long as it takes a boulder one mile high, one mile wide, and one mile deep to wear down to a grain of sand if a bird with a silk scarf in his beak brushes the surface of the boulder once every 100 years. If that amount of time is problematic, then maybe this isn't the right endeavor for you. However, if that seems like something you can be content with, then you are well on your way.

We are a culture addicted to instant gratification. We want drastic changes, we want them with minimal effort, and we want them immediately. In fact, I know that the promise of some kind of physical improvement or attainment within a specified amount of time is what some people find attractive about this class. The idea that by the end of the series one could grow from "beginner" to "advanced" (very subjective terms, by the way) is very appealing. It is a finite amount of time with distinct building blocks and measurable milestones which make success seem realistic. That's fair. Advances and achievements do have their place on the mat. And schedules and goals are valuable tools. But remember that for Patanjali "dirgha-kala" is ambiguous at best, and potentially infinite. The lesson is to not be in a hurry, and instead act as though practice is forever.

The word "drdha" means firm, strong, consistent, steady, fixed. The root here is the same as the word "dharma." Dharma means duty or law, and is what defines each of our individual natures. Everyone has a unique dharma. And it is through the duties of our dharma that we set our life's rules and boundaries. Boundaries -- be they physical or spiritual or internal or external -- tell us what is safe and possible. They provide proper limitations. Without boundaries, there is chaos. Without personal boundaries (rules, values, ethics, priorities, goals), our lives are chaotic. From firm boundaries we find freedom. When our bodies are firm (i.e. healthy), we have the freedom of mobility and activity. When our minds are firm (i.e. calm and insightful), we have the freedom of creativity, patience, and intelligence. When our hearts are firm (i.e. open and expressive), we have the freedom of joy and integrity. "Drdha" is a kind of boundary -- it is both the foundation for discipline (to act dutifully) and the prerequisite for playfulness (to act freely).

"Bhumih" comes from the same Sanskrit root as the word "earth." It means to be grounded. It also gives us the word "bound" and "bondage." So the phrase "drdha-bhumih" means to be firmly bound, properly limited.

When we put that all together we have sa tu dirgha-kala (long time)-nairantarya (without stopping) satkarasevito (skillful cultivation) drdha (firmly)-bhumih (grounded).

In other words, if we commit ourselves to some activity (any activity) which cultivates a clear, steady mind, and we do so skillfully (satkara) and continuously (nairantarya) for a long time (dirgha-kala), then we can truly call it a "yoga practice" because in that way it has been firmly established (drdha-bhumih).

This Sutra is not a suggestion; it's a requirement. But it can't be done from demand or expectation. We know that from years of failed New Year's Resolutions, right? We cannot simply will ourselves to be successful. It is a whole body/mind/spirit cooperation. You have to understand that yoga is about more than just your body. You have to be present and aware. You have to be aware of what you're doing while you're doing it, and what you're feeling while you're feeling it. You have to know what you want, and what you're willing to do to get it. You have to love whatever it is that you do. If you love what you do, then this verse will cease to be a command or a dictation, and will instead become the definition of practice.


Image: Yoga Sutra I.14 as translated by Chip Hartranft, 2003.


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