CERTIFICATION AND

ASSESSMENT GUIDELINES
April
July 2020
 It is relatively easy to be a teacher of an academic
subject, but to be a teacher in art is very difficult,
and to be a yoga teacher is the hardest of all,
because yoga teachers have to be their own


critics and correct their own practice.

— B.K.S. Iyengar
Contents

Introduction 04

Section A Certification Structure 06

Section B Becoming a Teacher 09

Section C Criteria for Assessors 11

Section D Assessment Process 12

Section E Feedback 28

Section F Syllabus 29

Notes 44

FAQs 50

Appendix 61
Introduction

 Don’t be exclusive, be inclusive…

not only in asana but every walk of life.
– B.K.S. Iyengar 
Guruji was a believer in tradition but at the same time, he was a great revolutionary. He discovered
new paths for imparting objective knowledge of a philosophical subject like yoga. Paramparã was
important to him but he recognised that as the community grew larger, a different framework for
teaching and assessment would be needed.

Over the past few years, Geetaji and Prashantji repeatedly pointed out that assessments are losing
their basic purpose and teacher training is becoming a business. Their observation and criticism
have immense value in Iyengar Yoga.

Their concerns have motivated us to dig deeper into the process of yoga teaching worldwide.

On behalf of RIMYI, we elicited feedback on the current methodology of teaching and assessment.
The response was overwhelming. Letters, mails, What’s apps, messages….every corner of the world
had something to contribute.

We, at the institute, have taken cognisance of every conceptual contribution offered.

We acknowledge, teaching is not easy, assessment is not simple and finding balance is not a
superficial task. But none of it means the processes have to be difficult.

This document, which has its firm roots in Pune constitution, lays the outline for changes in the
certification levels, in the assessment format and syllabi for assessments.

It intends to embrace Guruji’s vision of inclusion.

 May this act as a key point for the growth of happiness and unity
amongst us all and may yogic discipline grow under your capable


and skillful cultivation of friendliness, compassion and gladness.
– B.K.S. Iyengar in the Pune Constitution

4
Words Of Wisdom
„ An Iyengar Yoga Teacher . . .

• Should be an Iyengar yoga student and remain a yoga student.

• Should have a clear understanding of the subject and be able to

demonstrate and express effectively.

• Should observe Yamas and Niyamas prudently.

• Should be honest and compassionate.

• Should teach responsibly.

• Should come prepared for the class.

• Should teach from the heart, not from the brain alone.

. . . Should be a good human being.

 Learning and teaching this art demands a

sensitive discriminatory approach.
— B.K.S. Iyengar 

5
 Section A
Certification Structure
The eligibility for a certain level of certification depends upon:
• Is the candidate ardent about the practice?
• How intense is the zeal to undertake this journey?
• What feeling does the candidate bear towards practice?
• Is practice the essence of candidate’s life or is it a peripheral object?

Table 1. Overview of Certification Levels

Certification Level in effect MINIMUM time gap

Current Certification Level
from July 1, 2020 between certification levels
Introductory 1
Level 1
Introductory 2

Intermediate Junior 1
Level 2 2 years
Intermediate Junior 2

Intermediate Junior 3
Intermediate Senior 1
Level 3 2 years
Intermediate Senior 2
Intermediate Senior 3

Advanced Junior 1
Advanced Junior 2
Advanced Junior 3 Level 4 2 years
Advanced Senior 1
Advanced Senior 2

Level 5 Candidate’s discretion

6
Guidelines
All teachers according to the previous syllabus should ascertain that they are well versed with the
NEW SYLLABUS OF THE CORRESPONDING LEVEL.

Level 1 Certification
Eligibility Criteria: Minimum 3 years of study of Iyengar Yoga with a certified Iyengar
Yoga teacher.
Assessment body: Respective Associations.
What Level 1 certified teachers can do? Level 1 teachers can conduct general classes.

Level 2 Certification
Eligibility Criteria : Level 1 certificate for at least 2 years and conducting general classes.
Assessment body: Respective Associations.

What Level 2 certified teachers can do? Level 2 teachers can conduct general classes.
Important note:
• Candidates certified at Intermediate Junior 2 in or before 2009 and have been conducting
therapeutic classes may continue these classes.
Applying for Level 2 from current certification

Introductory 1 and 2 2 years from July 01, 2020

Level 3 Certification
Eligibility Criteria : Level 2 certificate for at least 2 years and conducting general classes.

Assessment body: Respective Associations.

What Level 3 certified teachers can do? Level 3 teachers can conduct general and
therapy classes.
Important note:
• Candidates who have been awarded Intermediate Junior 3 certification before July 2020
(or before the new system came into effect) are NOT permitted to conduct therapy classes.
• These candidates are advised to work with a mentor (who conducts therapy classes) for at
least two years before conducting independent therapy classes. They need a referral letter
from the mentor to Association authorising the candidate to deal with therapeutic cases.

Applying for Level 3 from current certification

Intermediate Junior 1 at least 2 years from July 01, 2020

Intermediate Junior 2 at least 2 years from July 01, 2020

7
 Level 4 Certification
Eligibility Criteria : Level 3 certificate for at least 2 years and conducting general classes.
Assessment body: Given that there will be no pool of assessors for Level 4, RIMYI will
conduct all assessments for Level 4 certification until further notice.
What Level 4 certified teachers can do? Level 4 teachers can conduct general and therapy
classes.
Applying for Level 4 from current certification

Intermediate Junior 3 at least 2 years from July 01, 2020

Intermediate Senior 1 at least 1 year from July 01, 2020
Intermediate Senior 2 at least 1 year from July 01, 2020
Intermediate Senior 3 Candidate’s discretion

Level 5 Certification
Important note:
• The decision to apply for Level 5 has been left entirely up to the candidates. They may
apply as and when they feel ready.

Eligibility Criteria : Level 4 certificate.

Assessment body: RIMYI.
What Level 5 certified teachers can do? Level 5 teachers can conduct general and
therapy classes.

8
 Section B
Becoming a Teacher
1. You are a student of Iyengar Yoga and want to apply for Level 1 assessment:
Contact the Iyengar Yoga Association in your country to seek a teacher who can guide you in
the art of teaching. If there are no Iyengar Yoga Associations in your country of residence, write
to RIMYI.
2. You are a certified teacher in Iyengar Yoga and you want to apply for the next level:
Contact the Iyengar Yoga Association in your country to seek a teacher who can guide you in
the art of teaching. If there are no Iyengar Yoga Associations in your country of residence, write
to RIMYI.

Guidelines to Help Iyengar Yoga Associations Decide who Can Train/Mentor Whom

Trainers/Mentors for Level 1

1. Teachers currently conducting general classes as per syllabus of Level 1 for at least 2 years
AND
2. Teachers certified at minimum Level 2 for at least 3 years (new system)
OR
Teachers certified at minimum Intermediate Junior 2 for at least 2 years (old system).

Trainers/Mentors for Level 2

1. Teachers currently conducting general classes as per syllabus of Level 2
AND
2. Teachers certified at minimum Level 3 for at least 3 years. (new system)
OR
Teachers certified at minimum Intermediate Junior 3 for at least 5 years and currently training
students for Intermediate Junior 1 (old system)
OR
Teachers certified at Intermediate Senior 1 or Intermediate Senior 2 or Intermediate Senior 3
(old system).

9
Trainers/Mentors for Level 3
1. Teachers currently conducting general classes as per syllabus of Level 3
AND
2. Teachers certified at minimum Level 4 for at least 3 years (new system)
OR
Teachers certified at Advanced Junior 1, Advanced Junior 2, Advanced Junior 3, Advanced
Senior 1 or Advanced Senior 2
AND
3. Should have visited RIMYI at least 3 times.

Trainers/Mentors Mentors for Level 4

Contact RIMYI.

• Important note – All certified teachers, who have rich experience in teaching but have not
pursued further certification levels, and were granted special permission either by Guruji,
RIMYI or their Associations, may continue to do so. Associations may consider similar
requests on a case to case basis. RIMYI reserves the right to grant exceptions to the rules.
Associations and RIMYI will inform each other about such requests to maintain a common list
of trainers/mentors.

10
 Section C
Criteria for Assessors
It should be noted that those who are allowed to mentor a certain level, are allowed to assess
that level, after undergoing training set forth by the Association. Associations may introduce
changes to their Assessors training system, based on their country context and the changes in
the assessment process as outlined in this manual.

All aspiring assessors should note that it is neither mandatory nor advisable to view assessor
training as a mode of advancement in our school. All aspirants should be fully versed and
comfortable at their respective certification level before considering taking up the huge
responsibility of assessor training.

11
 Section D
Assessment Process
Candidates will be assessed on three criteria: theory, practice and teaching.

Grou
p
l Demons
d ua tion trat
ion
i
v tra
s
m i
De Ind

n
o

Practice

Ass
Situ
essment
ation

Components of assessment
A) Initial requirements
It is the trainer’s/mentor’s responsibility to evaluate if the candidate’s pranayama practice is
at par with the expectations of the corresponding level. The trainer/mentor should also see
the candidate teach pranayama sessions on more than just a few occasions to decide if he
or she is ready for the corresponding level of certification.

For any assessment, mentor should send a confidential letter to the Assessment
committee with the following information:
• Name of candidate
• Duration the candidate has studied with me (mentor)
• Duration the candidate has assisted me (mentor)
• Opinion about candidate’s skill set
• Other specific remarks

B) Written assessment - Theory

• All written assessments for all levels will be take-home assessments henceforth.

C) Assessment-in-person – practice and teaching

• Duration - 2-3 days
• Number of assessors - 3
• Moderator - If required (to be decided by Association)

12
General Guidelines for Assessors
A) Rapport building
• Communication is the key to being a part of our community.
• Right kind of disposition by the assessors should build up a certain level of comfort in the
candidate.

B) Scoring
• Assessors should take an all-round view of the candidate.
• Assessors should always keep in mind that the candidate may not be able to perform at
their usual level due to anxiety, stiffness, injury or any other reason.
• A margin of consideration should be given to teachers above 60 owing to the circumstance
of their age.
• The candidate’s understanding of the asanas, rather than physical perfection should be
discerned for the purposes of assessment.
• It is not mandatory for the candidate to accomplish all the asanas called out in the
Conducted performance.

C) Note taking
• Assessors should not take notes or mark scoresheets when a candidate is presenting or
teaching.
• Assessors should use the time in between the candidates or allocate time to write their
notes and mark scoresheets after the candidate’s performance.

• Assessors are at discretion to discontinue a candidate’s assessment at the time points

indicated if they agree that the candidate is not following the Iyengar method.

13
 Assessment
Level 1 Day 1
„ The Assessors and Candidates Practice Together 60 mins.

Assessors are expected to think judiciously with discretion to arrive upon the theme.
This is an informal session where the assessor observes the candidates and the candidates can
ask doubts, questions related to the practice sessions to the assessors.

„ Break ~60 mins.

Candidates should fill in a feedback form. (See Appendix A.1)

Assessors should read candidates’ feedback forms.

„ Inversions Practice 15-30 mins.

• Since it is a practice session, each candidate can design his/her own sequence.
• Preparatory asanas can be added.
• Variations can be included.
• Those who should not be doing inversions should practice a course suitable for their situation.
• Menstruating women can demonstrate inversions on Day 2 if possible, or show videos of her
inversions practice.

„ Interaction Time 60 mins.

The assessors converse with the candidates, based on the group practice and the feedback
forms submitted.

Guiding principles for initial impression of the candidate

• Are the basics of Iyengar Yoga clear to the candidate?
• Does practice enthuse the candidate?
• Is he/she participating?
• Is he/she involved?
• Does the candidate show potential for becoming an instructor?

„ Lunch & Rapport Building 90 mins.

• Communication is the key to being a part of our community.

• Right kind of disposition by the assessors should build up a certain level of comfort in the
candidate.

„ Free Time 120 mins.

14
 „ Demonstration 45 mins.

Candidates demonstrate their practice through a conducted performance.

A) Conducted Performance 45 mins.

Suggested features for conducted performance

• An assessor calls out the asanas indicating the pose, change of side.
• Include as many asanas as possible from the list.
• No inversions as separate time is allocated for those.
• No timer to be used.

Guiding principles
• Are the basics of Iyengar Yoga clear to the candidate?
• Is the presentation expressive and inspiring?
• Do you think the candidate is ready?

Assessors and candidates should note

• It is not mandatory to accomplish all the asanas called out in the Conducted performance.
• The candidate has to show an alternative that he/she will do if unable to perform a certain
posture or take props wherever needed. For e.g. A person may be in Ardha Sirsasana while
the rest of them will go to Sirsasana.
• The candidate should be able to express physically and/or verbally how he/she will go in the
direction of Sirsasana when asked. For e.g. taking bricks for dorsal, with help of a helper to lift
shoulders etc.

15
Day 2
„ Teaching Presentation 35-45 mins. Per Candidate

• Candidate teaches a volunteer general batch (if available and preferably)

Assessors provide: Candidate:
Teaches a class which is woven
3 asanas per candidate (excluding inversions) around the 3 given asanas, in any
order, at any point in time.
A context:
e.g. “It is summer”; “It is an evening class”; “It is one of the
earlier classes the candidates are attending i.e. students Decides timing of each pose.
aren’t acquainted with many of the asanas”; “It is the end of
the course i.e. students know all the asanas in the syllabus”.
Situation via mock student (to present a particular situation
like back pain, dizziness, discomfort in a particular part Can repeat any posture.
etc.).
Should include Sirsasana and
Sarvangasana.
Their variations can be added.

The assessor is expected to observe THREE MAIN ASPECTS of the candidate’s teaching:
1. Demonstration of asanas to guide students.
2. Explanations while teaching.
3. How the candidate corrects and helps students during the class.

Guiding principles
• Is the candidate using body language to communicate in a way the student understands?
• Is the candidate observing the student?
• Is the candidate using eye contact?
• Is the candidate’s approach inspiring the student to get involved with the subject?
• Is candidate engaging the student throughout?
• Is the candidate’s thought process clear enough?
• Is the candidate using demonstration as an effective tool in teaching?
• Do you think the candidate is ready?
The assessor will score candidates on each of the three above said aspects, using the entire
sequence as a benchmark, rather than individual asanas.
A sample scoring sheet for the teaching presentation can be found in the appendix.
(See Appendix A.4)

Day 2 should also be used for any retakes, at the discretion of the assessors or upon a
specific request by the candidate.

16
Level 2 Day 1
„ The Assessors and Candidates Practice Together 60 mins.

Assessors arrive upon the theme with their own discretion.

This is an INFORMAL session where the assessor observes the candidates and the candidates
can ask doubts, questions related to the practice session to the assessors.

„ Break ~60 mins.

Candidates should fill in a feedback form. (See Appendix A.1)

Assessors should read candidates’ feedback forms.

„ Inversions Practice 15-30 mins.

• Since it is a practice session, candidates can design their own sequence.
• Preparatory asanas can be added.
• Variations can be included.
• Those who should not be doing inversions should practice a course suitable for their situation.
• Menstruating women can demonstrate inversions on Day 2 if possible, or show videos of her
inversions practice.

„ Interaction Time 60 mins.

The assessors converse with the candidates, based on the group practice and the feedback
forms submitted.

Guiding principles for initial impression of the candidate

• Are the basics of Iyengar Yoga clear to the candidate?
• Does practice enthuse the candidate?
• Is he/she participating?
• Is he/she involved?
• Does the candidate show potential for becoming an instructor?

„ Lunch and Rapport Building ~90 mins.

• Communication is the key to being a part of our community.

• Right kind of disposition by the assessors should build up a certain level of comfort in the
candidate.

„ Free Time 120 mins.

17
 „ Demonstration 180 mins.

Candidates demonstrate their practice through a conducted performance and individual

presentation.

A) Conducted Performance 45 mins.

Suggested features for conducted performance

• An assessor calls out the asanas indicating the pose, change of side.
• Include as many asanas as possible from the list.
• No inversions as separate time is allocated for these.
• No timer to be used.

Guiding principles
• Are the basics of Iyengar Yoga clear to the candidate?
• Is the presentation expressive and inspiring?
• Do you think the candidate is ready?

B) Individual Presentation 10 mins. per candidate

Suggested features for conducted performance

• Includes performance of asanas/pranayama and explanation.
• Candidates can decide the subject matter, number of asanas/pranayama, the timing and
sequence.

Guiding principles
• Are the basics of Iyengar yoga clear to the candidate?
• Is he/she thoughtful?
• Is the presentation expressive and inspiring?
• Do you think the candidate is ready?

A sample scoring sheet for the Individual Presentation can be found in the appendix.
(See Appendix A.2)

Assessors and candidates should note

• It is not mandatory to accomplish all the asanas called out in the Conducted performance.
• The candidate has to show an alternative that he/she will do if unable to perform a certain
posture or take props wherever needed. For e.g. A person may stand in Ardha Padmasana
while the rest of them will go to Ardha Baddha Padmottanasana.
• The candidate should be able to express physically and/or verbally how he/she will go in the
direction of Ardha Baddha Padmottanasana when asked. For e.g. going to the wall, using the
support to bend half way forward.

18
Day 2
„ Assessors Class 60 mins.

• Assessor demonstrates the fabric of sensitivity in Iyengar Yoga.

• At least 10 poses are to be woven in.

„ Teaching Presentation 35-45 mins. Per Candidate

Assessors provide: Candidate:

Teaches a class which is woven
3 asanas per candidate (excluding inversions) around the 3 given asanas, in any
order, at any point in time.
A context:
e.g. “It is summer”; “It is an evening class”; “It is one of the
earlier classes the candidates are attending i.e. students Decides timing of each pose.
aren’t acquainted with many of the asanas”; “It is the end of
the course i.e. students know all the asanas in the syllabus”.
Can repeat any posture.
Should include Sirsasana and
Sarvangasana.
Their variations can be added.

The assessor is expected to observe THREE MAIN ASPECTS of the candidate’s teaching:
1. Demonstration of asanas to guide students.
2. Explanations while teaching.
3. How the candidate corrects and helps students during the class.

Guiding principles
• Is the candidate using body language to communicate in a way students understand?
• Is the candidate observing the student?
• Is the candidate using eye contact?
• Is the candidate’s approach inspiring the student to get involved with the subject?
• Is candidate engaging the student throughout?
• Is the candidate’s thought process clear enough?
• Is the candidate using demonstration as an effective tool in teaching?
• Is the candidate able to move from activity component to sensitivity component?
• Do you think the candidate is ready?

A sample scoring sheet for the Teaching Presentation can be found in the appendix.
(See Appendix A.4)

Day 2 should also be used for any retakes, at the discretion of the assessors or upon a
specific request by the candidate.

19
Level 3 Day 1
„ The Assessors and Candidates Practice Together 60 mins.

Assessors arrive upon the theme with their own discretion.

This is an INFORMAL session where the assessor observes the candidates and the candidates
can ask doubts, questions related to the practice session to the assessors.

„ Break ~60 mins.

Candidates should fill in a feedback form. (See Appendix A.1)

Assessors should read candidates’ feedback forms.

Candidates are given time to blind pick two situations.

They will be expected to present their logic regarding this during the situation presentation on Day 2.

„ Inversions Practice 15-30 mins.

• Since it is a practice session, candidates can design their own sequence.
• Preparatory asanas can be added.
• Variations can be included.
• Those who should not be doing inversions should practice a course suitable for their situation.
• Menstruating women can demonstrate inversions on Day 2 if possible, or show videos of her
inversions practice.

„ Interaction Time 60 mins.

The assessors converse with the candidates, based on the group practice and the feedback
forms submitted.

Guiding principles for initial impression of the candidate

• Are the basics of Iyengar Yoga clear to the candidate?
• Does practice enthuse the candidate?
• Is he/she participating?
• Is he/she involved?
• Does the candidate show potential for becoming an instructor?

„ Lunch and Rapport Building ~90 mins.

• Communication is the key to being a part of our community.

• Right kind of disposition by the assessors should build up a certain level of comfort in the
candidate.

„ Free Time 120 mins.

20
 „ Demonstration 180 mins.

Candidates demonstrate their practice through a conducted performance and individual

presentation.

A) Conducted Performance 45 mins.

Suggested features for conducted performance

• An assessor calls out the asanas indicating the pose, change of side.
• Include as many asanas as possible from the list.
• No inversions as separate time is allocated for these.
• No timer to be used.

Guiding principles
• Are the basics of Iyengar Yoga clear to the candidate?
• Is the presentation expressive and inspiring?
• Do you think the candidate is ready?

B) Individual Presentation 10 mins. per candidate

Suggested features for conducted performance

• Includes performance of asanas/pranayama and explanation
• Candidates can decide the subject matter, number of asanas/pranayama, the timing and
sequence.

Guiding principles
• Are the basics of Iyengar yoga clear to the candidate?
• Is he/she thoughtful?
• Is the presentation expressive and inspiring?
• Do you think the candidate is ready?

A sample scoring sheet for the Individual Presentation can be found in the appendix.
(See Appendix A.2)

Assessors and candidates should note

• It is not mandatory to accomplish all the asanas called out in the Conducted performance.
• The candidate has to show an alternative that he/she will do if unable to perform a certain
posture or take props wherever needed. For e.g. For dropping back to Urdhva Dhanurasana
from standing position, a person may drop the hands on the wall, instead of going on the floor.
• The candidate should be able to express physically and/or verbally how he/she will go in the
direction of standing drop-back when asked. For e.g. going to the wall.

21
Day 2
„ Assessor’s Class 60 mins.

• Assessor demonstrates the fabric of perceptivity in Iyengar Yoga.

• At least 5 poses are to be woven in.

„ Teaching Presentation 35-45 mins. Per Candidate

Assessors provide: Candidate:

Teaches a class which is woven

3 asanas per candidate (excluding inversions) around the 3 given asanas, in any
order, at any point in time.

A context:
e.g. “It is summer”; “It is an evening class”; “It is one of the
earlier classes the candidates are attending i.e. students Decides timing of each pose.
aren’t acquainted with many of the asanas”; “It is the end of
the course i.e. students know all the asanas in the syllabus”.

Can repeat any posture.

Should include Sirsasana and

Sarvangasana.
Their variations can be added.

The assessor is expected to observe THREE MAIN ASPECTS of the candidate’s teaching:
1. Demonstration of asanas to guide students.
2. Explanations while teaching.
3. How the candidate corrects and helps students during the class.

Guiding principles
• Is the candidate using body language to communicate in a way students understand?
• Is the candidate observing the student?
• Is the candidate using eye contact?
• Is the candidate’s approach inspiring the student to get involved with the subject?
• Is candidate engaging the student throughout?
• Is the candidate’s thought process clear enough?
• Is the candidate using demonstration as an effective tool in teaching?
• Is the candidate able to move from activity component to sensitivity component and from
sensitivity component to perceptivity component?
• Do you think the candidate is ready?

A sample scoring sheet for the Teaching Presentation can be found in the appendix.
(See Appendix A.4)

22
Day 3
„ Situation Presentation 30 mins. Per Candidate

• This section assesses the candidate’s ability to address ailments e.g. PCOD, Menorrhagia,
Migraine, Meniscus tear etc.
• Two situations chosen by the candidate on Day 1 are to be presented here.
• The candidate should make the mock patient do the required asanas.
• While doing so, he/she should explain the logic behind it.

Important Note: This is a presentation of the situation. Considering the time constraint,
candidate shouldn’t explain the posture to the mock patient.

Guiding principles
• Is the candidate’s overall application of knowledge for helping satisfactory?
• Is the candidate being logical? Assessors can ask pertinent questions regarding this.
• Is the candidate aware of safety while helping?
• Is the candidate’s technical skills adequate?
• Is the candidate ready?

A sample scoring sheet for the Situation Presentation can be found in the appendix.
(See Appendix A.5)

Day 3 should also be used for any retakes, at the discretion of the assessors or upon a
specific request by the candidate.

23
Scoring
The candidates’ inversions and conducted performance are not assessed with the aim of
scoring but for the assessors to decide whether the candidate has a satisfactory practice and
understanding of Iyengar Yoga.

If the assessors feel that the candidate does not follow the system or similar exceptional
circumstances, they may discontinue the assessment for the candidate. This is referred to
as the red flag in the manual.

Candidates must have a passing score on each individual component of assessment in order to
pass the assessment. The scoring for all individual components of assessment at all levels is on
a scale of 4:

1- Poor

2- Fair

3- Good

4- Excellent

Do not use decimal scoring to indicate the candidate’s general tendency towards a scoring
category. The scores for each individual component from all three assessors should be
averaged independently.

If a candidate’s average score lies between 4-8 on an individual component, then the candidate
fails and may reappear for assessment.

If a candidate’s average score lies between 9-11 on an individual component, the candidate can
retake for that component at the end of the assessment.

If a candidate’s average score is 12 and above on an individual component, the candidate has
successfully passed the individual component.

24
 SCORESHEETS
LEVEL 1
INVERSIONS’ PRACTICE
Red flag: Discontinue assessment | Satisfactory: Continue assessment

CONDUCTED PERFORMANCE
Red flag: Discontinue assessment | Satisfactory: Continue assessment

TEACHING
Thought process
1 | 2 | 3 | 4

Demonstration
1 | 2 | 3 | 4
Instructions
1 | 2 | 3 | 4
Helping method
1 | 2 | 3 | 4

4-8: Fail
9-11: Retake (with an aim to arrive at a decisive result)
12-16: Pass

LEVEL 2
INVERSIONS’ PRACTICE
Red flag: Discontinue assessment

CONDUCTED PERFORMANCE
Red flag: Discontinue assessment

INDIVIDUAL PRESENTATION

a. Verbal component

Thought process
1 | 2 | 3 | 4

Articulation
1 | 2 | 3 | 4

25
 b. Demonstration

Action
1 | 2 | 3 | 4

Congruence with verbal presentation

1 | 2 | 3 | 4

4-8: Fail
9-11: Retake (with an aim to arrive at a decisive result)
12-16: Pass

TEACHING

Thought process
1 | 2 | 3 | 4

Demonstration
1 | 2 | 3 | 4

Instructions
1 | 2 | 3 | 4

Helping method
1 | 2 | 3 | 4

4-8: Fail
9-11: Retake (with an aim to arrive at a decisive result)
12-16: Pass

LEVEL 3
INVERSIONS’ PRACTICE
Red flag: Discontinue assessment

CONDUCTED PERFORMANCE
Red flag: Discontinue assessment

INDIVIDUAL PRESENTATION

a. Verbal component

Thought process
1 | 2 | 3 | 4

Articulation
1 | 2 | 3 | 4

26
b. Demonstration

Action
1 | 2 | 3 | 4

Congruence with verbal presentation

1 | 2 | 3 | 4

4-8: Fail
9-11: Retake (with an aim to arrive at a decisive result)
12-16: Pass

TEACHING

Thought process
1 | 2 | 3 | 4

Demonstration
1 | 2 | 3 | 4

Instructions
1 | 2 | 3 | 4

Helping method
1 | 2 | 3 | 4

4-8: Fail
9-11: Retake (with an aim to arrive at a decisive result)
12-16: Pass

SITUATION PRESENTATION

Situation Awareness and Thought process

1 | 2 | 3 | 4

Communication skill
1 | 2 | 3 | 4

Technical skill
1 | 2 | 3 | 4

Safety
1 | 2 | 3 | 4

4-8: Fail
9-11: Retake (with an aim to arrive at a decisive result)
12-16: Pass

27
 Section E
Feedback
The assessors should give the candidate feedback at the end of assessment. The exact nature
and timing of the feedback should be decided by the respective associations and try to utilise
existing feedback systems insofar as possible.
It is helpful to think of Guruji’s advice when giving feedback. Guruji always said that your
(the assessor’s) opinion and feedback for the candidate should not be swayed by your (the
assessor’s) impression of the candidate’s recommending teacher.
Keeping this in mind, any feedback to the candidate or the candidate’s recommending teacher
should be humane. It should be framed such that the assessor’s observations about the
candidate, the candidate’s potential and any other information will help the candidate and the
candidate’s teacher to work forward positively.
The Association can revoke the privileges of a recommending teacher with due notice, in case of
a recurring record of unsuccessful candidates.
The Association will maintain the track history of recommending teachers in the form of reports,
prepared by the assessors of each assessment and may use this information to inform change
in policy.

28
 Section F
Skeleton of Certification Syllabus
Level 1 Level 2
• Individual asana (of asanas new in this syllabus)
• Individual asana
• Introduction to family of asanas
• Family of asanas
• Linear sequencing
• Linear sequencing
• Mental contribution • Mental contribution

(of asanas from Level 1 + Level 2)

• Understanding deeper threads of
family of asanas
• Perceiving somatic sensation
• Observing connections of different
body parts (adjacent)
• Breath observation
• Introduction to inter-family of asanas

Level 3 Level 4
• Asana and Pranayama
(of asanas from Level 1 + Level 2 + Level 3)
• Individual asana
• Family of asanas
• Linear sequencing
• Perceiving somatic sensation
Level 5
• Observing connections of different body
• Ashtanga yoga of Patanjali as taught
parts and organs (adjacent and distant)
by B.K.S. Iyengar
• Understanding deeper threads of
inter-family of asanas
• Maintaining the asana
• Breath observation
• Breath awareness

29
Lesson Plan
Yoga teaching has four main components.
• Instructions regarding correct action – individual asana – physical posture.
• Instructions initiating enthusiastic involvement from the student – mental contribution –
sensitivity.
• Adumbration by the teacher making student aware of himself/herself and to perceive subtle
phenomenon in his/her own body – perceptivity.
• Burning zeal and ardent desire to reflect upon the information received and converting it to
knowledge and wisdom - reflectivity.

„ Level 1
A) Individual asana
• At this level, correct and precise action is the aim.
• Though sequencing is an integral aspect of our school of yoga, to teach beginners (i.e.
Level 1), the focus should be on understanding individual asanas with specific reference to
the external configuration.
• The position and gross alignment of body parts are to be taught.
e.g. in Utthita Hasta Padasana,
• Expected instruction - Arms should be straight and in line with the shoulders.
• Not expected - Extension or stretch of outer arms originating from the shoulder blades.

B) Family of asanas (Refer to Appendix A.6)

C) Linear sequencing
• The asanas are woven in an order whereby one develops the mobility and freedom in
the entire body or certain parts of the body. This involves three processes. One, doing an
asana, two, understanding an asana and lastly addressing stiffness.
• The order of the asanas within the family of asanas proceeds from the simplest to more
complicated (with reference to performance).
e.g. Uthita Trikonasana
Uthita Parshvakonasana
Parivritta Trikonasana
Parivritta Parshvakonasana
• In a Level 1 class, one often starts with standing poses as most body parts are more
accessible in this family as compared to others. (In exceptions, one may have better access
in supine or prone positions as opposed to standing).
• Thereafter one may decide to move on to any family of asanas preceded or succeeded by
inversions.
• It is only in a class that is meant for one who is sensitive, that one goes into the depth of
this. Hence, a Level 2 class may start with any family of asanas based on the body part or
asana he or she wishes to touch upon.
e.g. To make student aware of pelvic opening in standing poses, one may begin with
Supta Baddhakonasana or Supta padangushthasana 2

30
 To convey fabric of alertness in standing poses, one may begin with Full arm
balance, Rope 1, Urdhva Mukha Svanasana, Purvottanasana.
To convey leg sensitivity in standing poses, one may start with leg work in inversions
D) Mental contribution
• An asana is in reality more a mental endeavor than a mere physical posture. It requires
definitive mental contributions. In an Iyengar yoga class, a student learns the asana in a
manner whereby he/she starts confronting, objectifying and reading his/her own mind.
• In a Level 1 class, it will suffice to just make the student aware of this.
e.g. In Ardha Chandrasana and Virabhadrasana III, make student aware that the mental
involvement needed is stronger than other standing asanas.

„ Level 2
• When a student reaches this level, it is expected that he is ready to graduate from the plane
of physicality to the plane of sensitivity.
• At this level, along with correct instructions for an action, the instructor should guide the
student to be aware of subjective feeling surfacing during action.
• In Iyengar yoga, attention is paid not just to attaining an asana, but to maintaining it too.
• Breath should be introduced as a tool to focus the mind.

A) Understanding deeper threads in a family of Asanas

• When one moves from the plane of physicality to sensitivity, one moves from configuration
of asana to constitution of asana.
• With the help of a teacher one begins to appreciate the intrinsic characteristic features
within a family of asanas.
 Perceiving somatic sensation.
• Sensation is impression of the senses.
• Somatic sensation - Sensations arising from
• the skin, such as touch, pressure, cold, warmth, and pain and
• the muscles, tendons, and joints, such as the spatial orientation i.e position of the
limbs and pain.
The ability to feel the body in an asana has to be cultivated.
Instruction difference between Level 1 and Level 2 teacher
A level 1 teacher necessarily conveys objective instruction whereby the student
performs postures or actions.
A level 2 teacher needs to inculcate the ability to feel in the student.
e.g. Level 1: Lift both the arms equally up.
Level 2: Compare the right and left arm. Feel which arm is longer and which is
shorter and lift the shorter arm higher up.
Level 1: Lift chest up.
Level 2: Feel the lift of the chest as you inhale.

31
  Observing connections between adjacent parts of the body.
The first step for union (yoga) is connection. As one learns asanas and pranayama,
one learns to recognise and appreciate the connections between body parts which
go unnoticed.
e.g. Opening the chest needs contribution from different parts:
• Rolling the shoulders back.
• Widening the clavicles.
• Tucking the shoulder-blades in.
When candidate becomes aware of these connections, it is easy to prime the mind
towards the philosophy of yoga.

B) Breath observation
• This is a process of closely observing the breath cycle which includes inhalation, exhalation
along with voluntary or involuntary retention.
• To understand the nuances of asana or pranayama, the act of observing the breath
contributes a great deal.
e.g. In any supine pose, the different arm positions lead to different pathways of the
breath:
• Arms horizontally across.
• Arms downwards
• Arms overhead.
In Trikonasana, if the bottom side of the trunk is shortened, breath doesn’t touch
that side.

C) Introduction to inter-family of asanas

• The deeper threads of family of asanas are dealt with in Level 2. As one’s sensitivity is
refined, the connections between seemingly distinct families of asanas appear on the
horizon.
e.g. Parivritta Parshvakonasana and Ardha Matsyendrasana 1 with the paradigm of
rotation of muscles of the back.
Janu Sirsasana and Supta Baddha Konasana with the paradigm of length of
anterior trunk.

„ Level 3
This is the level of perceptivity along with action and sensation refinement.

A) Inter-connection of distant body parts, organs

• The skill of observation of connections between adjacent body parts was introduced
in Level 2. At this level of heightened sensitivity and perceptivity, one starts unveiling
connections between distant body parts and organs easily. Understanding of this network
can be incorporated in the practice.

32
 e.g. Yoga Dandasana is not just hip work to place the leg, but involves mobility in the
shoulder-blade to move the trunk forward so that the leg can be fixed.
Dropped arches adversely affect the spine.
Relaxation of legs as a means to quieten the mind in Savasana.

B) Deeper threads of inter-family of asanas

• The concept of inter-family of asanas was introduced in Level 2. As one’s sensitivity is
refined, the connections between seemingly distinct families of asanas are perceived by
the student.
• Similarities and hence contributions are perceived with refined sensitivities.
• As one becomes sensitive he/she begins to observe the behaviour of a certain body part
in an asana. Augmenting this sensitivity, he/she is guided to see a similar behavioural
pattern of the same body part in an asana from another family.
e.g. Supta Padangushtasana II, Utthita Hasta Padangushtasana II and Ardha
Chandrasana
Though these appear to be different postures, they happen to be very similar
postures just arranged differently with reference to the axis of the spine. A sensitive
understanding of one asana in this set will contribute greatly to the performance
and understanding of the other asanas in this set.
• Once this relationship is understood, one’s concept of sequencing is naturally opened out
and one can traverse through different families of asanas based on the aim.

C) Maintaining the asana

• This was introduced in Level 2. As one explores this, he or she draws attention to one of
the foundational pillars of our system along with precision and sequencing, that is timing.
This is vital for:
• achieving the benefits of the asanas.
• developing sensitivity for involvement of mind/intelligence.
It is to be noted that:
• For enhancing the timing in an asana, one cannot solely depend open will and
physical power.
• For breath awareness to fade in, efforts have to fade out.

D) Breath awareness
• The concept of Breath observation was dealt with in Level 2.
• Observation of the breath is looking at it from distance as an external object whereas
awareness of breath is looking at it without the distance, from within.
• When mind- the chitta, is free from the frenzy of external world and is focused inwards, it is
able to witness. When asanas are done with breath awareness mind calms down naturally.

33
Theory Syllabus
Level Mandatory Recommended
Tree of yoga Light on Life
Art of Yoga Yogashastra Level 1,2,3
Yoga in Action: Preliminary Course  
Yoga in Action: Intermediate Course  
Light on Yoga:
Part 1: Introduction
LEVEL 1 Part 2: Yogasanas  
(Relevant Asanas)
Part 3: Pranayama
(Relevant Pranayamas)
Light on Pranayama: Section 1
Section 2: Chapter 10
(Relevant Pranayamas)
Basic Guidelines for Teachers of Yoga  
     
Aarogya yoga Light on Yoga
It is recommended
Yogic Manas Light on Pranayama
that any student
Yoga Sutra Parichaya Yogashastra Level 4,5 reads any or all
Gem for women   books of the 3
Tuesdays with Prashant   Iyengars at any
Light on Yoga: stage of learning
Part 1: Introduction or any level of
LEVEL 2 Part 2: Yogasanas certification
 
(Relevant Asanas)
Part 3: Pranayama
(Relevant Pranayamas)
 
Light on Pranayama: Section 1
Section 2: Chapter 10    
(Relevant Pranayamas)
Basic Guidelines for Teachers of Yoga    
     
Light on Yoga Astadala Yogamala series
Light on Pranayama: Section 1
Section 2: Chapter 10 Hatha Yoga Pradipika
(Relevant Pranayamas)
Light on yoga sutras of Patanjali: Bhagavad Gita
LEVEL 3 Chapter 1, 2 Chapter I,VI
Light on Life  
Alpha and Omega of Trikonasana  
Mobility and Stability  
Basic Guidelines for Teachers of Yoga  
     
Light on yoga sutras of Patanjali Astadala Yogamala series
LEVEL 4 Bhagavad Gita
Basic Guidelines for Teachers of Yoga
Chapter I to VI
     
LEVEL 5 Core of yoga sutras of Patanjali Various texts on yoga
* Students can refer to any introductory textbook available in their respective countries and languages for these subjects.

34
Asana and Pranayama Syllabus
„ Syllabus Level 1
Asanas Plate No. Source

Utthishtha Sthiti — Standing Asanas

Tadasana 1
Vrksasana 2
Utthita Trikonasana 4, 5
Parivrtta Trikonasana 6, 7
Utthita Parsvakonasana 8, 9
Light on Yoga
Parivrtta Parsvakonasana 10, 11
Virabhadrasana I 14
Virabhadrasana II 15
Virabhadrasana III 17
Ardha Chandrasana 19
Utthita Hasta Padangusthasana I with support 120, 121 Yoga: A Gem for
Utthita Hasta Padangusthasana II with support 122, 123 Women
Parsvottanasana 26
Prasarita Padottanasana I 33, 34
Utkatasana 42
Padangusthasana 44 Light on Yoga
Padahastasana 46
Uttanasana 48
Garudasana 56

Upavistha Sthiti — Sitting Asanas

Dandasana 77 Light on Yoga
Swastikasana 5 Light on
Pranayama
Parvatasana in Swastikasana Preliminary Course
book
Gomukhasana 80
Siddhasana 84
Virasana 89
Light on Yoga
Parvatasana in Virasana 91
Baddha Konasana 102
Upavistha Konasana 151

35
Asanas Plate No. Source

Paschima Pratana Sthiti — Forward Extension Asanas

Adho Mukha Virasana 92
Janu Sirsasana 127
Trianga Mukhaikapada Paschimottanasana 139
Marichyasana I 144 Light on Yoga
Parsva Upavistha Konasana 152
Paschimottanasana (Ugrasana/Brahmacharyasana) 161
Malasana II 322

Parivrtta Sthiti — Lateral Extension Asanas

Parighasana 39
Bharadvajasana I 297, 298
Bharadvajasana II 299, 300 Light on Yoga
Marichyasana III 303, 304
Ardha Matsyendrasana I 311, 312

Viparita Sthiti — Inversions

Salamba Sirsasana I (using the wall; know how to 184, 185, 190
teach with ropes, when available)
Salamba Sarvangasana I 223, 224
Halasana 244 Light on Yoga

Parsva Halasana 249

Karnapidasana 246
Parsva Karnapidasana Similar to Parsva Halasana but legs are
in Karnapidasana
Supta Konasana 247
Eka Pada Sarvangasana 250 Light on Yoga
Parsvaika Pada Sarvangasana 251
Chatushpadasana 102 Yoga: A Gem for
Women
Setubandha Sarvangasana (with support) 98, 99 Yoga: A Gem for
Women
Preliminary Course
book
Setubandha Sarvangasana
(from Sarvangasana, with bent knees, feet dropping to wall or chair)

36
Asanas Plate No. Source

Udara Akunchana Sthiti — Asanas for Abdominal Contraction

Paripurna Navasana 78
Ardha Navasana 79
Urdhva Prasarita Padasana (90°) 279 Light on Yoga
Supta Padangusthasana I 284
Supta Padangusthasana II 287

Purva Pratana Sthiti — Backward Extension Asanas

Salabhasana 60
Makarasana 62
Dhanurasana 63
Bhujangasana I 73 Light on Yoga
Urdhva Mukha Svanasana 74
Ustrasana 41
Urdhva Dhanurasana I 482
Dwi Pada Viparita Dandasana (chair) Intermediate
Course book

Visranta Karaka Sthiti — Restorative Asanas

Supta Swastikasana Intermediate
Course book
Supta Virasana (supported and not supported) 96 Light on Yoga
Supta Baddha Konasana  38, 39 Yoga: A Gem for
Women
Savasana 592 Light on Yoga
Savasana (on the bolster with eyes covered, observing the normal in breath and out breath)
Savasana (with eye band, normal in breath and deep out breath)

Hasta Tolana Sthiti — Arm Balancing Asanas

Note: It is good to be equipped with this entire section in case you are teaching youngsters.
The asanas marked with an asterisk are not mandatory.
Chaturanga Dandasana 67
Adho Mukha Svanasana 75
Pincha Mayurasana * 357 Light on Yoga
Adho Mukha Vrksasana * 359
Tittibhasana (from Uttanasana) * 395

Pranayamas
Ujjayi, Viloma Pranayama in supine position

37
„ Syllabus Level 2
All asanas and pranayama from Level 1 syllabus are a part of Level 2 syllabus.

Asanas Plate No. Source

Parivritta Ardha Chandrasana 13 Art of Yoga

Intermediate
Course book
Utthita Hasta Padangusthasana I without support 23
Light on Yoga
Utthita Hasta Padangusthasana II without support
Utthita Hasta Padangusthasana III 124 Yoga: A Gem for
Women
Prasarita Padottanasana II 35, 36
Urdhva Prasarita Ekapadasana 49
Ardha Baddha Padmottanasana 52
Parsva Dhanurasana 64, 65
Lolasana 83
Paryankasana 97
Bhekasana 100 Light on Yoga
Padmasana 104
Parvatasana 107
Tolasana 108
Matsyasana 113
Maha Mudra 125
Parivrtta Janu Sirsasana 132
Parivrtta Upavista Konasana  Similar to Parivrtta Janu Sirsasana but
legs in Upavista Konasana position
Ardha Baddha Padma Paschimottanasana 135
Parivrtta Paschimottanasana 165
Ubhaya Padangusthasana 167
Purvottanasana 171
Akarna Dhanurasana 173, 175
Salamba Sirsasana I (in the middle of the room or 184, 185, 190
Light on Yoga
according to the students’ needs)
Parsva Sirsasana 202, 203
Parivrttaikapada Sirsasana 206, 207
Eka Pada Sirsasana 208, 209
Parsvaika Pada Sirsasana 210
Urdhva Padmasana in Sirsasana 211

38
Asanas Plate No. Source

Pindasana in Sirsasana 218

Salamba Sarvangasana II 235
Setubandha Sarvangasana 259
Urdhva Padmasana in Sarvangasana 261
Pindasana in Sarvangasana 269 Light on Yoga
Jathara Parivartanasana 274, 275
Urdhva Prasarita Padasana (all plates) 276-279
Chakrasana 280-283
Supta Padangusthasana I 285, 286
Supta Padangusthasana III Legs similar to Utthita Hasta
Padangusthasana III but body is in a
supine position
Eka Hasta Bhujasana 344
Dwi Hasta Bhujasana 345
Bhujapidasana 348
Pincha Mayurasana (against the wall, with palms 357
facing downward, palms facing each other and
palms facing upward)
Adho Mukha Vrksasana (against the wall, fingers 359
pointing towards the wall and also palms turned Light on Yoga
outward)
Kurmasana 363, 364
Eka Pada Sirsasana 371
Tittibhasana (from Uttanasana) 395
Urdhva Dhanurasana 479 - 482
Dwi Pada Viparita Dandasana 516

Pranayamas
Note: The use of a wall for support is acceptable.
Ujjayi, Viloma pranayama in sitting position
Ujjayi with a short spell of Kumbhaka
Anuloma pranayama without retention of breath
Pratiloma pranayama without retention of breath
Bhramari
Sitali
Sitkari

39
„ Syllabus Level 3
All asanas and pranayama from Level 1 and Level 2 are a part of Level 3 syllabus.

Asanas Plate No. Source

Vatayanasana 58
Light on Yoga
Nakrasana 68 - 71
Sanmukhi Mudra 105, 106 Light on
Pranayama
Simhasana I 109
Simhasana II 110
Kukkutasana 115
Garbha Pindasana 116
Baddha Padmasana 118
Yoga Mudrasana 120
Krounchasana 141, 142
Marichyasana II 146
Urdhva Mukha Paschimottanasana I 168
Urdhva Mukha Paschimottanasana II 170
Urdhva Dandasana 188
Salamba Sirsasana II 192
Salamba Sirsasana III 194, 195
Parshva Urdhva Padmasana in Sirsasana 213 - 216
Niralamba Sarvangasana I 236
Light on Yoga
Niralamba Sarvangasana II 237
Eka Pada Setu Bandha Sarvangasana 260
Parshva Pindasana in Sarvangasana 270, 271
Anantasana 290
Uttana Padasana 292
Marichyasana IV 305
Malasana I 321
Pasasana 328, 329
Ardha Matsyendrasana II 330, 331
Ardha Matsyendrasana III 332, 333
Astavakrasana 342, 343
Mayurasana 354
Adho Mukha Vrksasana (with palms back, as in 359
Mayurasana, but apart and at a distance of one and
a half feet from the wall)
Supta Kurmasana 368

40
Asanas Plate No. Source

Bhairavasana 375
Yoganidrasana 391
Vasistasana 398
Bakasana 410
Parsva Bakasana 412
Dwi Pada Koundinyasana 438
Eka Pada Koundinyasana I 441
Eka Pada Bakasana I 446, 447
Eka Pada Bakasana II 451, 452
Yogadandasana 456
Light on Yoga
Mulabandhasana 462, 463
Vamadevasana II 466
Urdhva Dhanurasana I (from Tadasana) 483-486
Urdhva Dhanurasana II 483 - 487
Eka Pada Urdhva Dhanurasana 501, 502
Kapotasana 507, 512
Laghu Vajrasana 513
Dwi Pada Viparita Dandasana (from Sirsasana) 516, 517 - 520
Eka Pada Viparita Dandasana I 521
Eka Pada Rajakapotasana I 542
Note: Classically, as shown in LOY, some arm balancing asanas have to be attempted from
Sirsasana. However, they can also be attempted from Tadasana/Uttanasana.

Pranayamas
Ujjayi with Antara Kumbhaka (according to each one’s individual capacity)
Bhastrika, Kapalbhati
Anuloma pranayama with retention of breath
Pratiloma pranayama with retention of breath

41
„ Syllabus Level 4
All asanas and pranayama from Level 1, Level 2 and Level 3 are a part of Level 4 syllabus.

Asanas Plate No. Source

Goraksasana 117
Supta Vajrasana 124
Baddha Hasta Sirsana 198
Mukta Hasta Sirsasana 200, 201
Parsva Sarvangasana 254, 255
Parsva Urdhva Padmasana in Sarvangasana 262 - 265
Uttana Padma Mayurasana 267
Setu Bandhasana 296
Paripurna Matsyendrasana 336, 339
Padma Mayurasana 355
Hamsasana 356
Sayanasana 358
Skandasana 372
Buddhasana 373
Kapilasana 374
Kala Bhairavasana 378
Chakorasana 379, 380 Light on Yoga
Durvasasana 383
Ruchikasana 384, 385
Viranchyasana I 386, 387
Viranchyasana II 388
Dwi Pada Sirsasana 393, 394 
Tittibhasana (From Dwi Pada Sirsasana) 395
Kasyapasana 399, 400
Visvamitrasana 403
Urdhva Kukkutasana 417 - 419
Parsva Kukkutasana 424, 425
Galavasana 427, 428
Eka Pada Galavasana 431, 433
Eka Pada Koundinyasana II 442, 443
Supta Bhekasana 458
Vamadevasana I 465
Kandasana 470, 471

42
Asanas Plate No. Source

Hanumanasana 475, 476

Samakonasana 477
Supta Trivikramasana 478
Viparita Chakrasana in Urdhva Dhanurasana 488 - 499
Eka Pada Viparita Dandasana II 523
Chakra Bandhasana 524
Mandalasana 525 - 535
Vrschikasana I 536, 537
Vrschikasana II 538
Valakhilyasana 544
Eka Pada Rajapkapotasana II, III, IV 545, 546, 547
Light on Yoga
Bhujangasana II 550
Rajakapotasana 551
Padangustha Dhanurasana 555
Gherandasana I 561 - 563
Gherandasana II 564 - 566
Kapinjalasana 567
Sirsa Padasana 570
Ganda Bherundasana 580, 581
Viparita Salabhasana 584
Tiriang Mukhottanasana 586
Natarajasana 590, 591

Pranayamas
Surya Bhedana
Chandra Bhedana
Nadi Sodhana

43
Notes
„ Note 1

Complicated and difficult asanas

“Self-exploration group of asanas”
We are aware that Light on Yoga is a comprehensive and complete book on Yoga. Though it has
everything a student needs, most of the time our focus is on the instructions about the asanas
only. If one makes a serious effort to study those initial chapters, it is certain that the treasure of
Ashtanga Yoga will be unveiled. 
The only hitch in this study tour is that those gems are hidden. They are not evident.
They cannot be formally taught or instructed with a linear academic plan. 
They are to be learnt.  
We always categorise asanas in our minds based on our ability to attain them. So, some asanas
become simple and some become difficult. We postpone the difficult asanas for later and hence
call them “advanced asanas”. 
For e.g:
Sayanasana
Sirsa Padasana
Ganda Bherundasana
Viparita Shalabhasana
Valakhilyasana
Paripurna Matsyendrasana
Kandasana
Durvasasana
The statement made earlier, on the gems of Ashtanga yoga  - “They are to be learnt” enlightens
us about this group of asanas.
These asanas are to be learnt; they cannot be taught. 
Light on Yoga undoubtedly provides detailed instructions regarding them. But we should accept
that it is difficult for any teacher to teach them. The reasons behind this difficulty are discussed
below.
• To teach this group of asanas, the teacher needs to be proficient in performing and
demonstrating them. 
• He or she should be well conversant with the intricacies and should be able to articulate
these intricacies. 
• He or she should be capable of dealing with any complications that may arise. 
Does that mean that these asanas are “out of syllabus”? Are they henceforth omitted from
Iyengar Yoga?
No! Absolutely not.
They are a part of the Iyengar Yoga curriculum. But, it is expected that the students take a
greater responsibility.
This group of asanas have hence been labelled as “Self-exploration group of asanas.” 

44
If we consider their positional status, they are included in the later level of the new syllabus and
not before that. This is done simply to ensure that a teacher who has completed his/her journey
till this level will have the maturity and understanding of all aspects of Iyengar Yoga. 
He or she is expected to have the realisation that the instructions provided in Light on Yoga
are really the beacon; one needs to take their help and move forward on his/her own. Simply
following the instructions without any contemplation is not going to contribute much.
Self-exploration and self-study along with relentless practice are the keys to these physically
demanding intricate poses. 
One who is comfortable with these poses can help others only after their consent and a detailed
assessment of their physical abilities. No teacher is entitled to stretch a student’s physical limits
with force. 
Please keep in mind that tenderness with gentle persuasion is pivotal in learning these poses.

„ Note 2

Teachers, Mentors and TTCs

There is a deep-rooted myth that, “A teacher is made.”
Extrapolation of this, states, “Any student can be trained to become a teacher.”
Is it true?
Response to this question can be diverse, ranging from definitely yes to probably to maybe not.
There is no correct answer as the contextual details vary from place to place.
Instead of getting entangled in the cobweb of answers, let us focus on the core thought and
paraphrase the question, “Is the desire to teach somebody a voluntary wish?”
The prima facie answer appears to be straight and simple - “Yes, it is a voluntary wish.” But
when delved deeper, other subtle facets of this query are apparent and the initial response
sounds naïve.
On a metaphorical level, as a seed sprouts and a bud blooms, a student ripens and feels the
necessity from within to share knowledge. Neither anybody commands/instructs to do so nor is
it a conscious decision, it is just a natural progression.
This ‘urge to share’ is the first lamp-post on the journey to become a teacher.
The process of learning transforms a student into a teacher. It is a gentle and gradual
internal evolution. No single moment in this voyage can be pinpointed as, “the moment of
transformation”.
Maharshi Patanjali’s words, “jatyantara parinama”- process of evolution from one species to
another, clearly defines this transformation.
Needless to say, teaching can never be a profession that one can be trained in or a skill-set that
one can acquire. Neither is teaching an obligation.
Guruji said, “Teaching is commitment, it is a responsibility, a process of paying forwards with
gratitude, the information, knowledge and wisdom you have gained from your guru and the
subject of Yoga.”

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In this light, let us look at history of teachers in Iyengar Yoga.
Guruji, in 1960s, observed ‘the urge to share knowledge’ in some of his students. He asked
them to take the subject to their countries. They were the ‘first batch of Iyengar Yoga teachers’.
Later on, some students, sought permission to teach. Guruji granted it as they were directly
trained under him for many years. He was confident of their abilities to spread the message of
yoga in its purest form.
As time travelled, interest in Yoga grew by leaps and bounds. Students from all corners of the
world started coming in. Need for properly trained teachers was on a steep rise.
Considering the time and communication constraints, Guruji advised his senior students and the
then teachers to assess who has the ability and desire to teach.
The assessment process came in to existence at that time. To help the assessors, Guruji
designed and documented a formal framework. Over a period of time, as and when needed,
Guruji mended this framework and over time, formulated a detailed ‘teachers training and
assessment process.’ This was a part of the ‘Pune Constitution’.
Our new assessment process has its roots in that document.
Nowadays interest in ‘becoming a Yoga teacher’ seems to be in vogue. Institute is flooded with
such queries. The following questions arise:
Why are so many people interested in teaching Yoga rather than studying the subject?
Why are they in such a hurry to establish themselves as a “Yoga Teachers”?
Are they interested mainly in the phenomenal benefits of Yoga, like good health, decent living,
respect in the society, opportunities to travel around the globe?
Or, is there is an ardent zeal to go on the path of self-realisation which is the ultimate goal of
Yoga?
As expected, answers are not simple.
When we dig deeper, ethico-moral confusions start surfacing. To clear them up, we need to
examine the basic premise.
What is the intent, context and focus behind this wish to become a Yoga teacher?
Maharshi Patanjali in the fourth chapter of Yoga Sutra mentions -
“hetu, phala, aashraya and aalambana” – intention, fruit of action, context and foundation stones.
He instructs us to examine these hidden aspects of any action.
In this light, if we examine the wish to become a Yoga teacher, the first and foremost genuine
query is, how can a person, prior to learning the subject, know beforehand, that he or she wants
to teach it.
Is it not necessary to check whether he or she is even interested in it, leave alone being
equipped to do so? Or do the material benefits adulterate the intention?
Guruji stated categorically, “One who has not learnt the subject thoroughly cannot teach. If one
attempts to do so, he or she is going to harm; harm the society, the subject and oneself”.
His words guide us like a lighthouse.
The only debatable point in Guruji’s above said statement is, how to quantify the word ‘thoroughly’?
Guruji’s advice is that 6 years is a fair time in which one can learn the skills to become a teacher
in Yoga and this has stood the test of time.
Let us know his thoughts on this process of becoming a teacher and see how he did it.
Guruji learnt under his guru for 2 years and was sent to Pune to teach. When he started
teaching, he had twofold responsibilities, firstly a practitioner and secondly ‘a forced teacher.’

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He did justice to both of them. In retrospect, it seems to be a blessing in disguise!
Based on his own practice, Guruji could define and design various levels, configure different
syllabi according to the need on this journey and the necessity to pen down meticulous
instructions. All these things are reflected in his first masterpiece - “Light on Yoga.”
Now the times have changed and so have the communication modalities. Along with this,
we have Guruji’s work as a reference point.
In the new system, neither do we intend to suggest any change in the internal process of
learning, nor do we hint that sincere, ardent practice with burning zeal is not necessary. We
do not deviate from any of Guruji’s teachings. We are just trying to ease the system by taking
advantage of what we have.
Be assured, proposal for new assessment system is to make the learning and teaching of Yoga
contemporary, more objective and simpler; but it has its roots in Guruji’s teachings and Pune
Constitution.
In Iyengar Yoga, the phrase “TTC- Teachers Training Course” has widespread popularity. Not
that everybody likes or adores it, but that the concept is popular is a reality.
Let us concentrate on the present picture of TTC.
Refinement in skillset to equip the ‘would be teacher’ is the ‘stated’ purpose of TTC.
With this background:
- Each teacher trainer has to pose this moral question - Is the purpose fulfilled?
- Each teacher trainee has to pose this logical question - Is the purpose fulfilled?
Are the sensitivities and intricacies in Guruji’s teachings shared and handed over to the new
generation of teachers? Or, has TTC become a set model, where there is a collection of people
who are handed over a manual on what instructions to give for each asana so that they may
clear the assessment? Has it become an event which generates immense stress? Is it the pivotal
thing which can make or break somebody’s career as an Iyengar Yoga teacher?
The first response of denial would be in the lines of - “The picture is unrealistic; over inflated and
biased.”
Everybody, when asked personally, will come up with a “correct” answer.
“Others may be doing it but not me”, is the feedback we received time and again. Unfortunately,
whispers speak a different language.
Are we shunning reality?
We all need to undergo scrutiny of our own conscience and honestly address these concerns
We know ‘would be teachers’ are a ‘handle with care’ entity. Once upon a time we all were in
those shoes.
Budding teachers are eager and anxious, enthusiastic and in awe, sharp and tentative,
simultaneously. It is a teacher’s or a mentor’s responsibility to generate a cosy and caring
atmosphere wherein the newcomers can bloom and feel at home.
TTC has to be a gentle, cordial and confidence building exercise which infuses ‘would be
teachers’ with love and joy for our system.
Precision, timing and sequencing are not only the pillars for asanas, they are catalysts for
refinement in the process of understanding Yoga.
It may seem to be a laborious task for somebody, for others, it may just be a fine tuning in
thought.

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Naturally, a predefined structural framework for TTC is not an appropriate concept.
To escalate TTC from a mere ‘instruction and symposium of addition of points’, the trainer has to
graduate to a level of mentor.
Who is a mentor?
Oxford dictionary states, “mentor is an experienced person in an organisation or institution who
trains and advises new employees or students.”
The word is coined after Mentor, adviser of Telemachus in Odyssey.
In yogic context, we can attribute greater meaning to it.
The one who teaches is a teacher, one who guides is a mentor and the one who takes to the
destination is a Guru.
For a Yoga sadhaka, mentor is a senior adviser who has walked the path, who knows the
nuances and intricacies of the journey, who will make the sadhaka aware of them and will help
one to negotiate with them.
If one happens to get trapped and slips from sadhana path, mentor will be there for rescue and
support.
Metaphorically, Guru shows the light, mentor navigates, teacher trains and student (sadhaka)
undertakes the journey.
Mentor is a bridge between the Guru and a teacher. But it is not a hierarchical rung. It is not a
linear process where one first becomes a teacher, then a mentor and finally a guru. Mentorship
has a specific responsibility. Responsibility of extending a helping hand, accompanying sadhaka
on the path of sadhana and seeing him/her reach the destination. Mentor is a senior colleague,
advisor and a friend par excellence at the same time.
The role of a teacher, mentor and guru may overlap or may remain distinct as per the need of
the situation. If a sadhaka is fortunate, he/she may confront a person who is embodiment of all
three and who has discrimination (viveka) to adopt a role according to the need.
Mentor never discourages anybody. Teacher, in view of improvement, may be harsh and strict
regarding the instructions delivered. He/she may admonish somebody to get best out of him/
her. Mentor does not. He/she has to have the grasp of reality which is far bigger than the
manifested moment. He/she understands and comprehends the reality-picture to its minutest
detail, but he/she cannot demoralise or discourage anybody. Mentor has to be prepared with
the solution. At times, Guru may not be available, accessible for him/her or the problem may be
mundane; in such a situation mentor is the real confident and alliance of sadhaka in the path of
sadhana.
Mentor contributes to the value system of sadhaka and helps him/her, become a good human
being.
Maharshi Patanjali, while stating the fruits of yoga-sadhana or yoganganushthana, categorically
states the concepts of ashudhhikshaya (elimination of impurities) and vivekakhyati (dawn of
discrimination). These are essential to reach that pinnacle of being a mentor. Mentor is a friend,
philosopher and guide for a yoga-sadhaka.

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„ Note 3

Statement by RIMYI in November, 2019

At RIMYI, the practice of yoga is available to everyone, free of judgement or prejudice, so we
want to assure everyone that we do not discriminate against homosexuals. We consider it our
spiritual duty to unequivocally welcome and accept each and every person in pursuit of spiritual
development and well-being. 
We certainly do not, in any way consider homosexuality as wrong, unnatural or un-yogic. 
RIMYI considers sexual orientation to be a deeply personal, natural form of  universal diversity
and not a disease or illness requiring a cure. Therefore, we would never prescribe any practice
of asanas to ‘cure’ homosexuality.  

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FAQs
The first draft of this manual was presented to a group of representatives from all Iyengar
Associations for their feedback in December 2019 in Pune. After incorporating salient points
and addressing concerns raised in the December meeting, RIMYI posted a second draft online
for all members of the Iyengar community to read and send feedback. More than five hundred
members; some students, some teachers-in-training, some teachers, some officeholders,
responded with great enthusiasm.
The reader will find for his/her reference the most commonly asked questions about the changes
outlined in this manual.

1. Why does there have to be an overhaul of the system that has been functioning so
well?
To understand why to overhaul the system, we need to have a look at why the system
came into existence. For that let us start from the beginning.
The story of Iyengar Yoga began when a young boy named Sundararaja was sent to Pune
by his guru Sri T. Krishnamacharya. At that time, yoga was confined to the sections of
hermits and sages. The one with an ardent desire to learn the subject was expected to go
through rigorous scrutiny and only thereafter was initiation to yoga permissible. Naturally
there were very few who could make it to their destination. Guruji abolished these biased
filters and opened the doors of yoga to common man.
For this, a structural framework was necessary, and it evolved over a period of time.
We have to keep in mind the global context of yoga in that age.
The Western world faintly knew it is an Indian philosophical system, but also thought of it as
a mystical subject.
Yoga was a sacred subject, and hence there were no resources available. From those
meagre resources, Guruji formulated a well defined system which could produce
predictable results.
A subjective and philosophical subject, with Guruji’s efforts, slowly and steadily started
entering the arena of science.
As his students grew and they started teaching yoga, he brought forth a well conceived
syllabus for learning this subject. This has made it possible for people across the globe
to access his teachings in his absentia. Thus the teachings of Guruji could be carried out
precisely and this way he paid forward the grace of his guru.
As Iyengar yoga started becoming popular, more and more people wanted to learn it.
By giving certificates, B.K.S Iyengar took responsibility for his student’s knowledge. His
framework of syllabus and method of teaching was so clear that his teachings could go
to people in his absentia via his students. This was also the reason why he did not issue
certificates for his students in Pune, because he was present.
Gradually B.K.S Iyengar gave authority to his senior students in the West to decide who is
qualified to promote the art, science and philosophy of Yoga according to his teachings
and philosophy.
The first certificates were given in 1968. He set up a system in the late 1970s and in 1980s,
he established the current assessment system.
B.K.S Iyengar started teaching at a time when the only mode of learning was when the
guru and shishya met face to face.
Some of his students communicated with him through letters and at that time, letters from
Europe to India took 21 days to reach.

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 When that improved, there was still no internet, no Youtube videos, no recordings of
classes, no Light on Yoga and no regular workshops, no intensives on yoga.

So detailed precise instructions, at times in immaculate detail was the necessity of the age.
Addressal to every minute detail was of immense value as Guruji was not available directly!

The last decade of the 20th century and the 21st century has seen a revolution.
Communication between the two ends of the world are at the hit of a button.

Teachers and students can communicate via various platforms. Answers to questions are a
few seconds or a few clicks away. Information is rampant. Recordings are innumerable.

“In the 50s and 60s, I worked hard to popularise yoga; now I must work to correct the
distortions that have appeared since that popularisation. On television and especially in
physical fitness classes, yoga is being presented, not in its true form, but in a Westernised
version that is more like any other form of physical exercise.”
- B.K.S Iyengar, 1977 Yoga Journal

If we struggle to hold on to the past, they will end up becoming mere rituals and anything
done ritualistically without a subjective involvement will lead to stagnation.

“Stagnation is death.”
-B.K.S Iyengar

“This generation of students is very lucky because you have with you, my 80 years of
wisdom”
-B.K.S Iyengar, 2014

So, a strictly defined rigid system was a “MUST” at that time, but making the system more
“user-friendly” is the need of the present era.

Now that yoga is hugely popular, the responsibilities are different.

Even though we are at an advantage because information and knowledge are available, we
may falter if we stop at the objective elements.

Objective components + Subjective components = Complete experience.

2. In this day and age, are teachers redundant?

Though information (whether in books or internet) is a huge advantage in learning, asana
and pranayama are best learnt under the watchful eye of a teacher because of the direct
contact that is established between the teacher and student. The art of adjustment is
inevitable in learning any art form involving the body. Therefore, there is no substitute for a
good teacher whatsoever.

3. Is RIMYI trying to “force” changes?

No. Based on the ideas and teachings of Guruji, RIMYI is outlaying a system that is
contemporary and simpler.

4. What is the core of the new system?

The core of the new system remains the same. It is about understanding Yoga through
Guruji’s teachings. Simplicity is the only added feature.

5. Is RIMYI taking away the autonomy of Associations?

No.

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6. How do you envision this transition to take place?
Basically this transition must not be perceived as a calamity. It is an attempt to rejuvenate
Iyengar Yoga by making it simpler and user-friendly.
We will need a soft approach for this transition. Each Association is requested to adopt a
mechanism that they deem fit to enable this transition in their region. Be assured that the
transition will not be a hasty process.

7. What will be the role of our senior teachers in this transition?

Senior teachers are “SENIORS” in our system. Their practice, maturity and wisdom is and
will never be questioned. Their role will remain the same - to teach, to impart experience
and knowledge. Now they have an added responsibility to ease this process of transition.

8. The world recognises Iyengar Yoga for its high standards. How will this change affect
the existing standards?
High standards are achieved only with appropriate changes and adjustments introduced
whenever necessary.
Be assured, this change will add to the standards of Iyengar Yoga in this day and age.
The assessors will continue to maintain a vigilant approach that will keep in mind the safety
of the student community. The only change is it will happen in a simpler way.

9. Forcing so many asanas within a level goes against the safety that our system stood
for. Do we no longer value safety in our method?
Anything done with force is non-sustainable. None of Guruji’s teachings have ever endorsed
use of force. His instructions guide us with such meticulous details that make the use of force
alien. Force implies doing something against somebody’s desire. Do we ever do that?
The teacher and the mentor or the recommending teacher has to decide who can do what
and how. This demands discrimination. The reduction in number of certification levels is
merely to make the system simpler and create more freedom in learning.

10. This new system takes away from the goals and structure that we are used to. Having
different levels meant we could strive to attain that level. What are we to do now?
Motivation comes from within. By taking down the number of levels, if you are feeling
demotivated, you have to question yourself - “Why am I doing this?”
If it is only an external impetus that makes us do things, how long is it going to last? We
can never be certain of the things around us. The world around us is ever-changing.

11. To me it is unclear whether teachers, who are currently certified will automatically
obtain the corresponding level certification according to the new levels or need to go
through an assessment anew?
No certified Iyengar Yoga teacher in good standing needs to undergo any assessment to
obtain the equivalent level of certification. The table mentioning the comparison is only for
reference for:
• upgradation in future
• knowing what syllabus you are expected to be well versed with according to the new
system.
• mentoring and assessing in the future.

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 It does not in any sense refute or discard the previous system or the teachers certified in it.
NO WAY!
Yoga is not like any gadget wherein when a new version is introduced, the earlier one
becomes obsolete.
Yoga is the process of upgrading yourself.

12. Is my certificate going to be replaced?

No. Your current certificate remains valid.

13. How will you ensure that one is well-versed in the syllabus that he is not assessed
for?
It is not feasible and not fair to undergo a separate assessment process for existing
certified teachers. Each Association can outline if they want to set up a standard way for
the teachers to be well-versed with the new syllabus. RIMYI recommends contacting your
senior teachers/trainers/mentors and tapping on available resources by B.K.S Iyengar,
Geeta Iyengar and Prashant Iyengar as options.

14. How will this change affect our students?

The students will only benefit from this change as their horizons will be opened out.

15. Guruji said do not teach what you cannot practice. Now it appears that one can teach
even if one cannot do a certain pose. How can you bring such a radical change?

In this question, we feel sorry to say that the essence of Guruji’s statement is being
ignored.

Practice or knowledge of asanas has three components:

• Thorough understanding

• Translation of that understanding into actions in the asanas

• Accurate demonstration.

Guruji was adept at all three.

We should strive for at least 2 of these 3 qualities to be a teacher.

For e.g. an 80 year old senior teacher in our system will not be able to do
Paschimottanasana as per Light on Yoga or as he did in his youth.

However would it be right to say this person hence should not teach at all?

Second consideration is about ethicality. In teaching yoga, one is answerable to oneself.

Consider a teacher who has never accomplished Adho Mukha Vrkshasana. He will simply
not have the raw material to teach it. He has to ask the question to himself and seek an
honest answer.

However, if the teacher knows Adho Mukha Vrkshasana (knows by experience) and there
are youngsters in a class, the teacher now has the freedom to separate these youngsters
in the same class and make them do Adho Mukha Vrkshasana.

Rather than quoting Guruji verbatim, we should make an attempt to decipher the
philosophy in his words.

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16. Is it not a bad idea to discard the steps that Guruji gave in learning as asana?
According to the old system, there would be a few countries where there is no one qualified
to teach Urdhva Dhanurasana classically. While any asana taught in a wrong manner is
harmful, not being able to teach Urdhva Danurasana at all, deprives an entire community
from being introduced to that asana. Here the question of individual ethicality comes in.
Should I teach or should I not?
We are all aware of the fact that, to learn any asana safely, resources are available. (Still, a
teacher is the best option).
We should see what B.K.S Iyengar, Geeta Iyengar and Prashant Iyengar have said about
them.

17. Why have you changed the pranayama syllabus? How can I approach this with my
mentor?
The pranayama syllabus has also been changed with the same intent - to make things
simpler.
The responsibility is on the teacher/trainer/mentor to guide the student in the art of learning
pranayama using the book Light on pranayama as a base.

18. Why is there little focus on pranayama?

“Asana is a perceptual subject. Pranayama is a conceptual subject.”
-B.K.S Iyengar
The learnings in Pranayama have not been lessened. All the types of Pranayama that B.K.S
Iyengar has taught is a part of our syllabus. However assessment of Pranayama is not
possible.
Pranayama is a sadhana of and for sensitivity. The routine proverb, “‘You can lead a horse
to water but you can’t make him drink” holds true with Pranayama.
It is the teacher/trainer/mentor’s responsibility to ensure that the student is well versed with
the Pranayama syllabus of his/her level.

19. The syllabus feels like you want to encourage only young, fit people to become
teachers. Is that the case?
No.
The pursuit of asanas has different flavours in different phases of life. A youngster likes to
be challenged and hence the physically demanding poses appeal to him. Later on, the
interest moves from the physical plane to the plane of sensation and perception. A teacher
should be equipped with the knowledge to teach one and all - young, old, stiff, flexible.

20. Why can’t we have a standalone therapeutics programme that is open for all CIYTs?
B.K.S Iyengar applied his knowledge of asanas and pranayama to help people with
ailments. The starting point for therapeutic application of asanas and pranayama
is understanding the asanas and pranayama.If one learns the basics of asana and
pranayama, its application can be taught.

21. Can you please offer a short clarification of the key words under eligibility section -
zeal and ardent?
These two words, zeal and ardent, have interesting origins. 

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 Zeal, initially was related to “jealousy” and ardent has its root in arduous, which in turn is
from the word “orthos”-straight, upright.
Arduous got its metaphorical connection, difficult and laborious, later.
So how do jealousy, difficult and laborious contribute to a subject like yoga?
Jealousy, in modern era, considered “not so correct” has a unique quality. 
It ignites the fire, to be better than... within. This makes one work hard and incessantly.
Considering this context, jealousy is related to burning desire within to be better. 
In yogic sadhana comparison has to be with oneself. Am I better than yesterday? Is my
sadhana getting texturally rich every day?
If these things are observed meticulously, distraction from the path of sadhana is unlikely.
• Ardent, as stated above, has three connections.
• Straight - without distraction,
• Upright - observing yamas and niyamas in Ashtanga yoga,
• Difficult, laborious - these narrate the yogic sadhana in nutshell.
So, ‘ardent’ in yogic perspective can be defined as a difficult and laborious sadhana done
while observing yamas and niyamas with complete concentration and focus on the goal to
be achieved.
When we add zeal to this definition, it brings in the mental facet of sadhana, which is,
observation with incessant assessment of the self.
In this way, zeal and ardent are two important pillars of yogic sadhana. One states the
mental facet while the other denotes the physical element.

22. Why is visit to RIMYI mandatory? It is impossible to leave my kids and work for a
month.
Considering family issues, work and financial constraints, visit to RIMYI is no longer
mandatory. Since the certificates will be issued by RIMYI, this condition will remain for
mentors and assessors for certain levels.
Regarding the financial constraints to visit RIMYI, you can to write to your Association. The
Association and RIMYI can discuss if this can be eased in any way.

23. Visit to RIMYI must be made mandatory for all levels of certification. Why don’t you
add this clause for Level 1 also?
While RIMYI welcomes with open arms whoever wishes to visit and learn at the mother
institute, it acknowledges that some people will be unable to undertake a visit to RIMYI
because of various constraints. We do not want to deprive such people the chance to
proceed in the path of certification.

„ On mentoring

24. It is not easy or financially viable to find a mentor living in rural areas or small
countries. Who can mentor me in such situations?
This is a valid concern. In such situations, please write to your Iyengar Yoga Association.
They will guide you in this matter. If there is no Iyengar Yoga Association in your country,
write directly to RIMYI.

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25. Are mentors and recommending teachers one and the same?
Not necessary, but can be. Mentor is a close associate in your path to yoga. He/she knows
you, your situation, history, strengths, weaknesses, fears and delights. When he/she sends
you to an assessment, he/she knows what he/she is putting you through. It is beneficial to
have a mentor.
Compared to this, a recommending teacher has limited association with the student. He/
she gauges you on the basis of the interactions happened. He/she may not be aware of
you as a person, as a yoga sadhaka.
A recommending teacher does not translate into a mentor, unless he commits himself to
the task of mentorship.

26. What should I, as a student expect from my mentor and vice versa?
Mentor is your close confidante on the yogic path.
“Maitri karuna mudita upeksanam sukha duhkha punya apunya visayanam bhavanatah
cittaprasadanam” - Through cultivation of friendliness, compassion, joy and indifference
to pleasure and pain, virtue and vice respectively, the consciousness becomes favourably
disposed, serene and benevolent. ~ Light on Yoga Sutras of Patanjali I.33
Mentor has concern, compassion, joy and involvement in your evolution.
If you are under the care of a mentor, you can be rest assured that the mentor has walked
the path and is going to walk the path with you.
What a mentor should expect from a student, this question like this will not arise in the mind
of the mentor. Don’t worry.

27. How is the new system not a deviation from the old system? Are we casting off B.K.S
Iyengar’s contributions?
Can we? The new system is simpler in the context of present generation.
You and posterity will always have access to the old syllabus.
This is like refuting the contribution of one’s father in his or her existence.
Old system is not trashed. No way! You can and should refer to it.

28. The sequential method of introducing asanas is lost. Why does the syllabus not refer
to different methods of approaching an asana, the use of props?
Let us consider an example. When a daughter enters into a relationship, is the daughter
lost? No! She has adopted a new role. She has transformed from one phase to another.
The sequential method is available in the old syllabus and the teachers should refer to it.
Props remain an integral part of our school. However, many Iyengar Yoga teachers do not
have the luxury of being equipped with props. Some teachers teach outdoors, where even
a wall is not available. Therefore props cannot be made a mandatory tool.
As a teacher, it is your foremost responsibility to give what you have received. Therefore the
different methods of approaching an asana must be taught by the teacher.

29. I have been cast away in a box with the juniors. I am devastated. How can you
undermine all my time, efforts and money to reach where I am today like this?
Are juniors so scary? Different categorisation does not have the intent to demean anybody.
Please be assured that THIS IS NOT A DEMOTION IN ANY SENSE WHATSOEVER.

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 This new system is outlined for assessments that will happen hereafter. Each certified
teacher will continue his/her functionalities and responsibilities as he/she did until this
change was made. All your existing certificates are valid for as long as you are alive.
Nobody can take away your knowledge, maturity and goodwill that you have earned and
they are bound to radiate now and in the future.

„ On assessments

30. As an assessor, I don’t know how I can practice or establish a rapport with a
candidate that I am assessing. Isn’t there a conflict there?
Assessment is a process of welcoming. Assessee has shown interest by appearing for
the assessment. It is the duty of the assessor to greet the student, make him/her feel
comfortable and then gently check his/her preparations. In a subject like yoga, assessment
can never be 100% objective. It necessarily involves emotions. In India, one who shares
food, sorrows and joy is considered a family member.
In this context, assessor is the elderly person in our family who has seen life. When he/she
extends their good wishes, how is the newcomer (assessee) going to feel? Assessor has
the capacity to interact, practice and assess simultaneously. If you think deeper, interaction
and practice are an integral part of assessment.
If the result doesn’t suit the candidate, and you have built a rapport with the candidate, the
candidate is not going to be demoralised. He will instead be inspired to do better.

31. As an assessor I don’t know how I would practice with the candidates. The mental
processes of assessing and practicing are, in my experience, very different. How will
this work?
Yoga is unification, not segregation. A performer is a silent observer. While Guruji was
demonstrating in a class, he was doing and at the same time teaching, observing and
assessing his students.
Practising together is a means to unravel together some concepts of asanas. It can be a
good mode of knowledge as there are different minds working together.
Self-practice is another type of practice where one can be completely inward, oblivious to
the world outside.
As an assessor, your maturity by now should be of a level where this role can be easily played.

32. There is a 60 minute practice, then a long interaction. What happened to abhyasa and
vairagya?
It is a misconstrued notion that abhyasa, practice and doing the asanas all correspond to
the same thing.
Patanjali mentions abhyasa as an effort to restrain the fluctuations of consciousness. The
attributes of abhyasa are:
• Long duration
• Uninterruptedly
• With reverence.
With the right understanding of yoga, practice of asanas can be abhyasa and vairagya,
independently and simultaneously too.

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33. Shouldn’t the candidate already know about the ‘fabric of Iyengar yoga’. As an
assessor what should I talk about it?
Because you have been on the path for a longer duration of time, you have your pearls of
wisdom to share. Your sensitive practice not only contributes to better insights in a posture,
they also add to the value of understanding that can throw light on hidden gems.
You are going to teach a class, where the fabric would be seamlessly demonstrated.

34. Why can’t I take notes during assessment?

For candidates who exude confidence, this doesn’t matter. For the others, it can be an
intimidating experience. The candidate’s major focus may get shifted to what is being
written in the notes, rather than being involved with what he is doing.
For the benefit of the larger audience, we feel the assessors will be able to conduct an
assessment successfully without notes. Still, if you feel the need, you can make notes after
the candidate’s presentation is over.

35. Why are the ‘objective’ methods of scoring each pose being replaced with this
‘subjective’ approach of scoring as a whole?
As Guruji stated, yoga is not only a subjective, but emotional too. Objective assessment
tends to neglect this aspect. Here we have to understand we are not discarding objective
framework. The dryness and aridity in an assessment will definitely be replaced by tender
subjective participation.

36. Existing criteria for assessment are Alignment, Extension, Directionality, Steadiness
and Stability, and Precision.  These criteria have not been mentioned in the proposal.
Are they no longer to be assessed?
These are essential objective features of our school. On these, the assessor has to base
his subjective reading. These criteria have not been mentioned explicitly because they are
expected to be present implicitly in the decision making process.

37. What if I forget the feedback I wanted to give the candidate?

No problem. If you feel you may forget, you can make notes in between sessions or before
the next candidate walks in.

38. What is the purpose/goal of the Individual Presentations? Will the other candidates
be in the room? How much should the candidate speak?
Individual presentation is a “publicly private time” for the assessee. The skillsets and nuances he
or she wants to present gets space. He or she can display his or her strengths. Whether the other
candidates should be in the room can be decided based on the comfort level of each candidate.

39. Why is there so much focus on ‘communication’?

The prefix “com” denotes coming together, joining etc; as in communion, commemorate.
Yoga also has the same root - “yuj” - to join, to yoke, to unite. Our assessment should
be a process of congregation and not separation. The only way to achieve this is
“communication”. We need to and have to focus on “excellent and proper communication”.

40. In the introduction: I don’t understand why teacher training becoming a business is
necessarily a bad thing. I feel as though there is something more to this that needs to
be explained. I run a yoga studio. It is a business. There’s no inherent problem with

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 that. I run the business ethically. It’s how teaching of yoga is done in Australia.
The goal of any business is profit and the aim of a yoga teacher is giving benefit to society.
There is a difference in priority settings between benefit and profit.
When profit is the primary focus, exploitation, not opulently, but subtly is the hidden
method. This should not be the case. Intention of teaching yoga and benefitting the society
should never be adulterated. We acknowledge the financial component in teaching yoga.
That expenditures have to be met is a reality. But, not at the cost of substituting ‘yoga’ with
‘business yoga’.

„ On Associations

41. In the manual, you mention “RIMYI reserves the right to grant exceptions to the
rules.” Does this mean that any teacher can ask RIMYI directly without notifying his/
her Association?
Communication is vital. Any Association and RIMYI will keep each other informed about
any such requests.

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 Appendix

A.1

Questions for feedback form (Group Practice)

• Has motive been attained?
• What would you do better in this?
• What feedback would you give yourself?
• Was it a fulfilling practice?
• What are the physical observations you made about yourself?
• What were the mental observations you made about yourself?
• Any impressions you want to keep with you?

A.2

Individual Presentation Scoresheet

2 3 2 3
1 4 1 4

oug
ht Proce Action
ss
Th

Verbal Performance

1: Poor | 2: Fair | 3: Good | 4: Excellent

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A.3

Questions for feedback form (to be returned to RIMYI)

• Was it a positive learning experience?
• Where would you have taken a different route in the class and why?
• What did not occur to you at all from what the teacher said?
• What do you read about yourself in this class?
• Other thoughts/comments.

A.4

Teaching Scoresheet

4 1
3 2
ss De
ce mo
2

o
Pr
3
n
ht

st
1

ug

ra

4
tio
Th o

1: Poor | 2: Fair | 3: Good | 4: Excellent

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 A.5

Situation Presentation Scoresheet

4 1
3 Situ
atio 2
n
kill Tho al A
2

S ug
al

3
c ht

wa oces
ni

ren
1

Pr
h
Tec

4
e ss
s
a nd

1: Poor | 2: Fair | 3: Good | 4: Excellent

A.6 Family of asanas

Asanas which have broadly similar properties arising from their similarities in posture.
The broad family names are
Utthishtha Sthiti Standing Asanas
Upavistha Sthiti Sitting Asanas
Paschima Pratana Sthiti Forward Extension Asanas
Parivrtta Sthiti Lateral Extension Asanas
Viparita Sthiti Inversions
Udara Akunchana Sthiti Asanas for Abdominal Contraction
Grathana Sthiti Body Knotting Asanas
Hasta Tolana Sthiti Arm Balancing Asanas
Purva Pratana Sthiti Backward Extension Asanas
Visranta Karaka Sthiti Restorative Asanas

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Sample Certificate
1107 B / 1 Hare Krishna Mandir Road,
Model Colony, Shivaji Nagar,
Pune 411 016, India

Telephone: 91-20-2565 6134

Email: [email protected]