Photo credit: Ash Christensen

I practice Asthanga yoga to keep discipline in my life and to keep my mind, body and inner self in good health. What I encounter on my mat is practice for everything else. Yoga is a practice of moderation and training the mind to focus single-mindedly, leading to meditation; through time honored techniques and constant practice as well as renunciation. Yoga is an orderly yet truly free way of living, allowing for one’s true self to shine through all the habits, masks and deep rooted psychological imprints we tend to gather over our lives. Yoga is life.

I have been studying and practicing Ashtanga Yoga philosophy and asana since 1999. After 10 years of practicing and studying I decided to help spread the love by teaching as well, but I still consider myself first and foremost a student. I have been teaching yoga at the Front Climbing Club in Salt Lake City since 2010 and have continued to study as much as possible with my favorite beloved teachers.

I am so grateful to be part of a lineage that has brought inner abundance and harmony, and outer discipline and health to my life and well as the lives of many others around the world. Experiencing a deeply rooted yoga practice can bring insight into the meaning of the experience of life.


  • Mysore and led Ashtanga Yoga at the Front Climbing Club since 2010
  • Yoga program director at the Front Climbing Club, SLC since 2017
  • Guest lecturer and workshop provider at The University of Utah, 2017, 2018, 2019 and soon 2020
  • Guest lecturer and workshop at Yoga Assets Teacher training, SLC 2019
  • Guest lecturer at Mudita Yoga teacher training, 2017
  • taught Ashtanga Yoga at Centered City Yoga, Wasatch Ayurveda, Salt Lake Power Yoga, and other SLC Yoga Studios 2011- 2017

Studies, accreditations and workshops:

I  am grateful to have learned from so many amazing Ashtanga teachers; Richard Freeman, Mary Taylor, Samuel Brown, Jeff Silverstein, David Miliotis, Devorah Sacks, Chad HerstVance Selover, Catherine Shaddix, Rolf and Marci Naujokat and Eddie Stern. 

with Lakshmisha Bhat March 2019

Ganesha was created by Parvati using clay, to protect herself. Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha’s original head with that of an elephant. Details of the battle and where the replacement head came from varying from source to source. Another story says that Ganesha was created directly by Shiva’s laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.

Ganesha’s earliest name was Ekadanta (One Tusked), referring to his single whole tusk, the other being broken.  Some of the earliest images of Ganesha show him holding his broken tusk.

Ganesha’s protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries). This feature is so important that according to the Mudgala Purana, two different incarnations of Ganesha use names based on it: Lambodara (Pot Belly, or, literally, Hanging Belly) and Mahodara (Great Belly).  Both names are Sanskrit compounds describing his belly. The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes of the past, present, and future are present in him. The number of Ganesha’s arms varies; his best-known forms have between two and sixteen arms. Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts. His earliest images had two arms. Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries. The serpent is a common feature in Ganesha iconography and appears in many forms. According to the Ganesha Purana, Ganesha wrapped the serpent Vasuki around his neck. Other depictions of snakes include use as a sacred thread wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha’s forehead may be a third eye or the sectarian mark, which consists of three horizontal lines. The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead.