Krishnamacharya in Mysore : Excerpt from Krishnamacharya's first Biography by Mala Srivatsan

Showing in London Feb 2013 - Breath of the Gods. Documentary on Krishnamacharya (links to previous post on the movie)

Krishnamacharya (top left) under pictures from Yoga Makaranda, in the Sanskrit College Yoga Shala , Mysore

from The Hindi on the release of Krishnamacharya's Biography in 1997

  [THE HINDU]

                       Friday, April 11, 1997
                       SECTION: Entertainment


              Dedicated to great Yogi

              Date: 11-04-1997 :: Pg: 25 :: Col: a

              About 90 years ago, 16 year old Krishnamacharya of
              Mysore had a dream in which he was directed by Yogi
              Nathamuni, a ninth-century South Indian Vaishnava saint,
              to go to Alwar Tirunagari in Tamil Nadu. The boy went to
              the place and at the premises of a temple of Lord
              Vishnu, saw an old man seated under a tamarind tree. The
              boy asked him where he could see Yogi Nathamuni. The
              latter pointed to a particular direction, which the boy
              followed till he reached a mango grove by the side of
              the river Tamaraparani.

              As Krishnamacharya was very tired and had not eaten, he
              fell unconscious. He went into a trance and found
              himself in the presence of three sages. Saint Nathamuni,
              who appeared in the centre of the trio, explained the
              ``Yoga Rahasya'' to him. A few hours later, he opened
              his eyes to find nobody there. The mango grove had also
              disappeared. It was then that he realised that he had
              received the ``Yoga Rahasya'' directly from its author
              and his ancestor, Yogi Nathamuni.

              That teenage boy later went on to become an eminent
              teacher- practitioner of Yoga.

              The ``Yogacharya'' T. Krishnamacharya was not just an
              exponent on Yoga but was a versatile personality. He was
              a great scholar in religion, the Vedas, the Upanishadas,
              Carnatic music, Ayurveda and astrology. An expert in
              many languages, Krishnamacharya who lived between 1888
              and 1989, influenced the thinking in various fields such
              as Vedanta, Karma and Ayurveda. He wrote many books in
              Sanskrit, Kannada and Telugu.

              An `acharya' of a high Krishnamacharya said emphasise on
              the basic methods of teaching _ ``Desa'' (place),
              ``Deha'' (constitution), ``Kala'' (time), ``Vrtti''
              (Avocation), ``Marga'' (interest) and ``Shakti''
              (capacity). His prescription to teachers was: ``Teach
              what is inside you, not as it applies to you, to
              yourself, but as it applies to the other''.

              To make his life and teachings widely known, the
              Krishnamacharya Yoga Mandiram (KYM), a 21-year-old
              institution named after him to teach Yoga, has brought
              out a publication to mark his 108th anniversary.

              Releasing the publication at a function held at the
              premises of KYM on Tuesday, Mr. C. Subramaniam, former
              Maharashtra Governor, praised Krishnamcharya for
              propagating and imparting, what he called, the science
              of Yoga. Describing Yoga as a great heritage of the
              country, he said in the present days of constant
              controversies and confrontations, people required it
              much more now than at any other time.

              Calling upon people to practise Yoga, Mr. Subramaniam
              said any amount of reading about it could not fetch the
              full benefits and significance of Yoga. As it would help
              people realise their talents, the study of Yoga should
              be included in school curriculum, the former Governor
              said.

              Receiving the first copy of the book, Mr Govind
              Swaminathan, veteran advocate and one of the students of
              Krishnamacharya, reminisced about the days when he was
              taught Yoga. He said it was a leveller of one's ego and
              it would make those who practised it self-disciplined
              persons.

              Mr. T.K.V. Desikachar, son of Krishnamacharya and
              Managing Trustee of KYM, said the publication was
              compiled on the basis of writings of the Yoga exponent
              and many oral narrations. Mrs. Mala Srivatsan, Executive
              Trustee of KYM, who compiled the publication, said a
              section of the book contained `Ashtothrams' (108 hymns
              in praise of the ``Yogacharya'').

              T. RAMAKRISHNAN

---------------

Unfortunately long out of print

Krishnamacharya in Mysore

from Yogacarya Krishnamacharya - The Purnacarya. Edited by Mala Srivatsan

The first biography of Krishnamacharya

Marla Srivatsan, Editor of the Biography

More from the biography on these posts

Interview With Krishnamacharya

What did Krishnamacharya study with his Guru in Tibet- Yogacarya Krishnamacharya - The Purnacarya. Edited by Mala Srivatsan

A big thank you again  to Eric Shaw for sending me a copy of the book and to whoever passed the copy on to him.

Remember

Showing in London Feb 2013 - Breath of the Gods. Documentary on Krishnamacharya

Krishnamacharya on the Chakras.

This post follows on from yesterdays post on Krishnamacharya's own practice where he employs the chakras as concentration points.

CHAKRAS

In the previous post outlining Krishnamacharya's 'own' practice Krishnamacharya is employing chakras as concentration points, as focus of attention (as well as directing prana). I've tended to avoid anything to do with the chakras for long enough, turned off by the New Age Chakra picture books that swamp the bookshelves (always used to find them overflowing into the Philosophy Section in Bookshops). 

Even Catkras!

Still, perhaps it's time  to take a long overdue look at the Chakra model, if only to employ as concentration points rather than falling into the whole Kundalini rabbit hole

found image HERE

Concentration is the name of the game and putting to one side the blockages of the flow of prana ( I struggle with the concept of prana too but explore it as a model) the Chakras are interesting as points of focus. Visualisation is a useful tool in directing attention thus the more we develop the image the more useful it can be, the colours the petals, the mantras, I can see the value value of all these and it's worth exploring.

LINK includes sound files for Bija mantras

Here's Krishnamacharya himself on the Chakras in his Yoga Makaranda  (parts I and II) and Yogasanagalu. In the first part he employs Ten, in the second part the more common Seven.

Krishnamacharya on the Cakras ( Chakras) from Yoga Makaranda

Asana practice renders correct blood circulation. The snayus (ligaments) and various parts of the body will function at the perfect, ultimate level. It also causes all types??? of internal circulation to function properly. We all know the connection between good blood circulation, good nadi granthi, healthy body and good health. Hence it is not necessary to further emphasize the benefits of practising asana daily for at least a few minutes. What more does one need after seeing this? Only after acquiring these benefits can one expect to look forward to others.

Because of the power of pranayama practice, one develops strength in the bones, the bone marrow and the heart; one develops the brain, the head, the anna kosam, the fat layer, the mana kosam, the strength of breath and prana, and longevity; it sharpens the senses, strengthens the intellect and the voice and purifies the blood. All these are important factors necessary for the maintenance of health. Those with strong bones, vitality, nerves, and tendons will lead a healthy long life. Lack or weakness of viryam leads to lack of strength which leads to the atrophy of bones. Such a condition leads one to suffer from tuberculosis. Whoever has no impurities in their blood will never develop any disease, and their body will develop a kind of glow. How can darkness reside where there is sunlight? Hence all Ayurveda texts speak specifically on the importance of good blood circulation and bone strength for good health. If the blood is not clean, then the nadi cakras will not function (rotate) properly. We have observed the wheels of trains, electrical gadgets and such machines. If even one wheel malfunctions, all the activities of the machine stop and the gadget breaks down. Similarly when any one of the nadi cakras contained in the machine that is the body malfunctions or is spoiled, we will not derive any of the benefits of good health. Hence good blood circulation is essential for the proper functioning of the nadi cakras.

1.2 Cakras

In the machine that is our body, there are ten cakras — namely 

1. muladhara cakra, 

2. svadhishtana cakra, 

3. manipuraka cakra, 

4. surya cakra, 

5. manas cakra, 

6. anahata cakra, 

7. visuddhi cakra, 

8. ajn ̃a cakra, 

9. sahasrara cakra, 

10. brahmaguha (lalata) cakra.

1. Muladhara Cakra

This cakra is next to the rectum. If, due to the strength resulting from practising pranayama with a focus on this cakra, caitanya is attained in this cakra, then this will strengthen the viryam (sexual vitality). When the viryam is kept under control, the body becomes tough. If anybody acquires caitanya in this cakra, they will become virile.

2. Svadhishthana Cakra

This svadhishthana cakra lies two angulas above the muladhara cakra. If by doing pranayama abhyasa according to the krama and rules caitanya is attained in this cakra, then this will destroy all diseases. There will be an astounding increase in good health. Any amount of physical work can be done without any fatigue. Even enemies will admire and adore one who has caitanya in this cakra. Violence will run away and hide from him. Even a tiger and cow will live in peaceful coexistence in his presence.

3. Manipuraka Cakra

This is situated exactly in the navel. If, due to the strength of pranayama practice, caitanya is attained in this cakra, then the practitioner will never encounter any physical or mental afflictions. These afflictions will flee his presence. One who has acquired caitanya in this cakra will be able to face any disaster or accident with mental fortitude. Not only that, he will develop divya drishti. He will experience the bliss of identifying atman as a separate entity from the body. This cakra is situated in the middle of all other cakras. The main function of this cakra is to ensure that all organs or parts of the body function at their proper strength. Good health is possible only when all the organs are strong. Any disease in any organ indicates ill health.

4. Surya Cakra

This cakra is situated in the third angula above the navel. Pranayama prac- tised with an equal ratio of exhalation and inhalation (recaka and puraka) with a focus on this cakra gives rise to caitanya in this cakra. Caitanya in this cakra purifies all the nadis of the stomach. One who has acquired caitanya in this cakra will not suffer from any diseases of the stomach, nor from any mahodaram and will acquire eternal good health, amazing vitality or shine, and long life. The pranayama practitioner will attain free move- ment of this cakra which will be visible by rapid increase in the digestive power. Special caitanya or insight will develop on practising bastra kevala kumbhaka pranayama. This is not possible to attain from practising other types of pranayama with a focus on this cakra. These will just lead to the ordinary benefits.

5. Manas Cakra

This is close to the anna kosam. Caitanya in this cakra is attained by a sustained practice of kevala kumbhaka pranayama. The main function of this cakra is to increase the power of intuition and to expand the intel- lect. This is because practising kumbhaka pranayama purifies (cleanses) the brain. There is a special connection between the brain and the manas cakra.

6. Anahata Cakra

This is situated in the hrdaya (heart) sthana. There is a special connection between this and the heart. Pranayama abhyasa with recaka and puraka kumbhaka of different ratios (raising and lowering the ratios) with a focus on this cakra will give rise to a steady state of caitanya in this cakra. This state of caitanya in this cakra removes weakness of the heart and will give extraordinary strength. All the activities associated with the heart are carried out due to the strength of this cakra. We all know that in this world, life is possible only as a result of the strength of the functioning of the heart. Hence if this cakra is kept in a correct state and moves freely, emotions like affection, devotion, gn ̃anam, etc. — such superior states of mind (bhavas) will arise in the heart. If this cakra malfunctions or becomes impure and moves in a constricted fashion, then murder, theft, adultery, unchastity and other such inferior emotions will arise in the heart. By correct pranayama practice, the speed of the cakra increases and this gives rise to an expanded intellect and the person will be inspired to become more involved in good works. Any pranayama practised against sastra will weaken the movement and speed of the cakra and will destroy or weaken the heart.

7. Visuddhi Cakra

This is situated in the throat region. That is, it is situated in the region below the neck, above the sternum, in between the two bones where there is a soft area (gap) the size of the middle finger. If caitanya is achieved and held in this cakra due to the strength of pranayama, the practitioner gets svara vign ̃anam (knowledge of sound). If cittam can be controlled to focus on this cakra, the practitioner will lose all thoughts of this world (lose consciousness) and will be able to see the divine paramatma in all his glory through the light of the self. If one controls the movements of the citta and attains caitanya in this cakra through the strength of kumbhaka, he will attain a steady state of youth and enthusiasm. By achieving this caitanya through krama, these benefits can be experienced to the extent desired.

8. Ajn ̃a Cakra

This cakra is situated between the two eyebrows. If caitanya can be held (focussed) here, one acquires the power to control everybody. Through the movements of recaka and puraka in the nadis of the two nostrils, if one practises pranayama by keeping the breath in the nostrils and circulating and moving the prana vayu, then the nadis below the nostril get purified. One develops a divine lustre, one is able to see the atman and through this blessing will be able to see all the events that are occurring around the world without moving from their position. Caitanya citta vritti in the ajn ̃a cakra is extremely helpful for a long life.

9. Sahasrara Cakra

This is directly above the throat or palate. The greatness of this cakra is beyond description. Every part of the body is associated to (depends on) this important point. If one enhances the caitanya in this sahasrara cakra through the strength of practising puraka in complete pranayama abhyasa, this will result in the rapid movement of this cakra which will in turn give any skill or power that you wish for.

10. Brahmaguha (Lalata) Cakra

This cakra is situated above the forehead. Pranayama practice will cause the prana vayu to move through the susumna nadi and this prana vayu should be held here through the skill of kumbhaka. If such a practice is followed, one acquires the power to change one’s own destiny. One cannot describe the greatness of this procedure. It can only be learned through experience.

The caitanya sakti in every cakra can be only achieved through the strength of the practice of pranayama. Once the caitanya sakti is attained, the movement of the cakra becomes great. At this time, one begins to immediately experience the many benefits mentioned earlier. If pranayama is practised under proper guidance for one or two years following the sastras, cakra sakti will blossom and the many benefits will be attained. But this pranayama must only be practised along with asana and while observing the yama and niyama. If practised in this way, the pranayama sakti will blossom and move in all the important regions of the body and in the ten cakras and give great strength and benefits. One who is not skilled in the yama, niyama and asana will not receive any benefits. By correct practice and effort, the cakra sakti expands and all the mentioned benefits are attainable.

----------------------------

Krishnamacharya on the chakras from Yoga makaranda (part II)

We have mentioned that there are seven CAKRAS supporting the HRIDAYA. They are:

1. MULADHARA CAKRA - between the root of the reproductory organs and anus.

2. SVADHISHTANA CAKRA -at the origin of the reproductory organ - between Muladhara and Manipura.

3. MANIPURA CAKRA - at the navel

4. ANAHATA CAKRA - at the heart

5. VISUDDHICAKRA - at the base of the throat

6. AGNA CAKRA - between the two eyebrows

7. SAHASRARA CAKRA - situated at the crown of the head.

The 7 Chakras are active in three ways.

AAVRITTI,
PARIVRITTI,
SAMVRITTI

AAVRITTi is due to Puraka, Rechaka and Kumbaka.

PARIVRITTI is due to the proper control of the three Bandhas - MULA, JALANDHARA and UDDIYANA.

SAMVRITTI is due to the variation in the length of the Rechaka and Kumbakha in Pranayama.

The 7 Chakras mentioned above and the Manas are not visible to our naked eye. Joy and sorrow are feelings palpable only to the mind and for that reason, we do not deny their existence. So also certain changes inside our body have to be personally felt and they are not capable of physical demonstration. Even the modern advanced appliances like the x-ray can not reveal the existence of the feelings of the mind and the changes in the CAKRAS. But Samyamam mentioned in the Yoganga discovers the feelings and changes in one’s own mind and in others.

------------------------------

From Yogasanagalu

Although it can not be observed by the main sense organs, the jeeva or soul that is hidden within the body and experiences countless suffering and joys according to followers of Visishtadwita and Dwita philosophies, in the mind as per Sankhya followers, reflection of jeevatma according to some yogis and Advita followers.  The mind (its ability to experience) with attributes of wanderings and restraint by way of the heart (called Dahara and Kuhara) is rooted above and below in the following chakras:

Mooladhara chakra - below the navel and above the reproductive organs
Swadishtana - between mooladhara and manipuraka
Manipuraka - exactly on the navel (belly button)
Anahuta - middle of the heart
Vishuddi chakra - below the neck
Agna - between the eye brows
Sahasrara - crown of the head

Encompassing these seven chakras (nadi granthis) are 1. Avrutti, 2. Parivruti and 3. Samvruti.

The movement (activation) of these chakras are caused by the greatness (power) of pranayama and the variety of rechaka, puraka and kumbhaka

---------------------

For more on the Chakras, have a look at Simon Heather's article 'Origin of the Chakras' which fishes out references to them in the Upanishads.

http://www.simonheather.co.uk/pages/articles/origins_of_the_chakras.pdf

Simon quotes extensively from the Yoga Kundalini Upanishad, which is quite marvellous, I was reading it just recently and was quite blown away. The Yoga Kundalini Upanishad is an excellent primary source for information on Prana, Bandhas, Chakras, Pranayama etc. See the link below for a downloadable pdf and a useful introduction

http://fractalenlightenment.com/wp/wp-content/uploads/2010/09/yoga-kundalini-upanishad.pdf

This next one, an article by BNS Iyengar, Chakras Bandhas And Kriyas is just great, had me laughing out loud and really wishing i could go to Pune (mock-terrified at the same time).

http://yogaroomretreats.com/wp-content/uploads/2011/11/ChakrasBandhasAndKriyas-BKSI9.pdf

Here's a link to a pdf of the old Theosophical Society book on Chakras by C.W. Leadbeater

http://www.anandgholap.net/Chakras-CWL.pdf

And a Chakra meditation from the Swamiji website. Explore them in this way in a separate meditation practice to fix the images and sounds and then look at bringing them into your asana practice.

http://www.swamij.com/chakra-meditation.htm

also..

The Serpent Power: The Secrets of Tantric and Shaktic Yoga by Arthur Avalon

International Association of Yoga Therapists list of articles relating to Chakaras

http://www.blogger.com/blogger.g?blogID=4952587430321350992#editor/target=post;postID=8140639069994186373

Krishnamacharya own practice?

from the French edition of  T. K. Shribashyam book, Emergence du Yoga

See yesterday's post for more on Emergence du yoga

Update on the contents of Emergence du yoga from the French Amazon page

254 pages
CONTENTS:
The origins and philosophy of Yoga
33 photos of Sri T. Krishnamacharya
131 photos Krishnamacharya students
89 asanas
13 mudras
58 pranayamas practical sessions
11 sessions of mudras
13 sessions of pranayama

-----------------------

My own approach to the sequence below (practiced it yesterday) was to use the asana mentioned as signposts and, given that I had the time available, add Vinyasa Krama variations/subroutines to the those postures but spending longer in the key posture to focus attention and concentration as indicated. I've always tended to fall back into the Ashtanga framework in my Vinyasa Krama practice, this is an alternative that I'm finding interesting. Perfect too for a second, evening practice.

An outline of Krishnamacharya's own practice?

from the French edition of  T. K. Shribashyam book, Emergence du Yoga

My Translation and Notes

1.

Apercu des séances pratiques de mon père- Overview practice sessions of my Father

Kapalabhati (see notes below) - 32 breaths

-

Ujjayi Anuloma (see notes below) - 6 cycles A.K. (antha-kumbhaka = holding at top of inhalation) 5 seconds, Concentration Kanta (throat) 

-

Utthita pada Angushtasana - 6 breaths B.K. (Bhya-kumbhaka = holding at end of exhalation) 5 seconds, Inhalation concentration: Mula  and Kanta (throat) , Exhalation Concentration: Kanta (throat) 

Bhujangasana - 3 breaths, Concentration: bhrumadhya (between eyebrows)

Sarvangasana- 12 breaths, Concentration: kanta (throat)

Sirsasana  - 12 Breaths, Concentration: lalata (center of forehead)

Ardhabadhahalasana - 3 breaths

Halasana - 3 breaths

Karnapindasana- 3 breaths

 Adhomukhapadmasana (but on belly) 

- 

3 breaths, 

Concentration: Kanta (throat)

Ardhabadha padma paschimotanasana - 3 breaths, inhalation Concentration: nabhi (navel), Exhalation Concentration: Kanta (throat)

Badhakonasana - 12 Breaths, Inhalation Concentration: Mula and Shirsha Exhalation Concentration Mula  

-

Basti ( pranayama) 60 cycles

-

Nadi Shodana ( pranayama) - cycles, Abhyantara Vritthi

Pranayama Notes from Yoga makaranda ( Part II)

NOTES 

from P R A N A Y A M A  -  An Absolute necessity in YOGA

... by  T.K.SRIBHASHYAM, Nice, FRANCE

http://www.yogakshemam.net/English/homepage.html

UJJAYI ANULOMA: Inhalation (PURAKA) through both nostrils in UJJAYI, Exhalation (RECHAKA) through Left Nostril, without ujjayi, Inhalation through both nostrils in Ujjayi, and Exhalation through the Right Nostril, without Ujjayi.  These two breaths making one Cycle of Ujjayi Anuloma. 

SHITHALI:  Slightly open the mouth, bring out the tongue, fold it lengthwise, to make it resemble a tube, Inhale (aspire) through the mouth.  At the end of the Inhalation, draw back the tongue, close the mouth, and Exhale through Ujjayi, by both the nostrils. 

UJJAYI VILOMA:  Inhale through the Left Nostril, without using Ujjayi, Exhale through Ujjayi, with both the nostrils open.  Inhale, again through the Right Nostril, without using Ujjayi, and Exhale through Ujjayi, with both the nostrils open.  This forms one Cycle. 

UJJAYI PRATHILOMA:   Inhale through Ujjayi, Exhale by the Left Nostril, Inhale by Left Nostril, Exhale by Ujjayi, Inhale by Ujjayi, Exhale by Right Nostril, Inhale by Right Nostril, and  Exhale by Ujjayi.  These 4 breaths make one cycles, and to be of any value, a minimum of 4 cycles or 16 breaths is needed.         

-

We now come to the Pranayama that has already been reviewed under the 3rd Category (SURYA BHEDHANA).  Technically speaking, this Pranayama is the same as the one we studied before.  But in this category the aim is to render Prana its natural and original function of being in close association with ATMA, and to show ATMA the path of the Supreme soul (PARAMATHMA) or the Creator.  (It is here that we understand the meaning of Prana Aayama: extending Prana towards the Creator).  In this Surya Bhedhana, concentration is an essential factor.  The concentration during Puraka (Inhalation) is used in such a way as to centralise all the mental faculties including the sensorial ones in HRUDAYA, to stabilise them in HRUDAYA during Antah Kumbhaka, so that cleared of all influences with regard to the external world, the mind reflects  itself, during Rechaka, its Original Nature of revealing the qualities of Atma.

     

      This Pranayama is also called ABHYANTARA VRITHI (or the Inner Movement), because the Sense and the Mental activities instead of going outward, turn inwards.  In this Pranayama, the Concentration Points applied are: Naasagra, Bhrumadhya, Lalaata, Kanta, Kurma Nadi and Hrudaya.

As for NADI SHODHANA, it is always a Pranayama of the end of the session.  For convenient practice of Nadi Shodhana, one should have had some practice of Ujjayi Anuloma, Sarvanga Asana, and if possible Shirsha Asana.  The action of this Pranayama, without Kumbhaka, is not so much on the biological changes in the body.  Its action is more on the clarity of sense perception, removal of sense confusions, attentiveness of the mind.  It should not be practiced when there is nervous irritability, emotional shock, or fear of spiritual sentiments, particularly  in those who do not believe in the value of a Divine Support, or where there is excess of fatigue.  Suitable Pranayama should be practiced at first to improve one's condition before working on Nadi Shodhana.  It is always conceivable to have done either Badha Kona Asana or Maha Mudra or Paschimathana Asana as the last Asana before doing Nadi Shodhana.

3.    NADI SHODHANA with Bahya Kumbhaka influences more the mental plane.  When we talk of mental plane, we talk of the emotions (ANUBHAAVA) and sentiments (STHAAYI BHAVA), having their physical or physiological response.  A disturbed mind, is the mind whose natural functions are overtaken by emotions or sentiments.  As long as these persist, mind will not be clarified, and without a clear mind (MANASSHUDHI) it is not possible to have an insight.

      Nadi Shodhana with Bahya Kumbhaka breaks the link between the emotions, sentiments and their physiological response.  So its action is more on the interrelation between the physical mode of emotions, and the emotional or sentimental impulse.  It goes without saying that this Pranayama comes in the end of a session, that the duration of Bahya Kumbhaka should not exceed on fourth the time of Puraka, that the conditions mentioned for Nadi Shodhana (without Kumbhaka) apply here as well.

Emergence du Yoga by Krishnamacharya's Son T. K. Shribashyam

T. K. Shribashyam's website  http://www.yogakshemam.net/English/homepage.html

I was sent a few pages of the French edition of  T. K. Shribashyam book, Emergence du Yoga ( Thank You E.)

"...it has been recently published from France and its English translation is under preparation".

Looks interesting, a curious layout of 58 Daily practise suggestion(?) ( see pictures 12 + 13 below) that seem familiar from the Life Saving practice presented in the recent Movie on Krishnamacharya, The Breathing God, already out in German and due out in English this year. I've included Chiara's English translation of the Life Saving practice at the bottom of the page, this book has another 57 of these!

There's also appear to be substantial sections on Pranayama and Mudra ( as well as some practice suggestions focussing on Mudra, concentration on particular Chakra ) as well as the Origin/ History of Yoga and what seems to be a large section on Prana.

On page 71, the general guidelines for practice, we get an outline of the structure to a 45 minute practice is presented.

1 Pranayama : Ujjayi Anuloma, Ujjayi Viloma, Ujjayi Prathiloma or Sitali ( no doubt depending on the season) 12 breaths in either of those or perhaps a combination.

2. Standing asana 6 breaths

3.  Asana on the back ( Supine?) 6 breaths

4.  Asana on the belly ( Bow posture(s) 3 breaths

5.  Shoulderstand  12 breaths

6.  Headstand 12 breaths

7   Shoulderstand  variation(s) 12 breaths

8.  An Asana on the belly ( no doubt as counter to the shoulder stand) 3 breaths

9.  Seated asana ( to reset the internal organs after inversions?) 6 breaths

10.  Mudra 12 breaths

And what of this?

An outline of Krishnamacharya's own practice?

Apercu des séances pratiques de mon père- Overview practice sessions of my father

Kapala bhati- 32 breaths

Ujjayi Anuloma - 6 cycles A.K. (antha-kumbhaka = holding at top of inhalation) 5 seconds, Concentration Kanta 

Utthita pada Angushta Asana - 6 breaths B.K. (Bhya-kumbhaka = holding at end of exhalation) 5 seconds, Inhalation concentration: Mula  and Kanta , Exhalation Concentration: Kanta 

Bhujanga Asana - 3 breaths, Concentration: bhrumadhya 

Sarvanga Asana - 12 breaths, Concentration: kanta

Shirsasana Asana - 12 Breaths, Concentration: lalata 

Ardha padma hala asana - 3 breaths

Hala asana  - 3 breaths

Karna Pida Asana - 3 breaths

Adho Mukha padma Asana - 3 breaths, Concentration: Kanta 

Ardha baddha Padma Paschimathana asana - 3 breaths, inhalation Concentration: nabhi, Exhalation Concentration: Kanta 

Badha Kona Asana - 12 Breaths, Inhalation Concentration: Mula and Shirsha Exhalation Concentration Mula 

Basti ( pranayama) 60 cycles

Nadi Shodana ( pranayama) - cycles, Abhyantara Vritthi

---------------------------

Notes

Concentration points?

Bandhas of Chakras? 

Mula = mula bandha or muladhara Chakra

Kanta = throat, so jalandhara bhnada or the throat chakra

Bhrumadhya and lalata are around the middle of the brow, between the eyebrows, 'third eye' are suggesting Anja chakra

Shirsha? Shushumna?

Kumbhaka - breath retention

A.K. (antha-kumbhaka = holding at top of inhalation)

B.K. (Bhya-kumbhaka = holding at end of exhalation)

-----------------------------

Really looking forward to getting my hands on an English Translation.

11 Overview practice sessions of my father

An Introduction to the book

Tenir l'Inde secrète entre ses mains. Découvrir, comprendre, approcher la philosophie la plus profonde du yoga, issue d'une tradition plusieurs fois millénaire, sans modification aucune dans sa transmission d'un maître à l'autre et pourtant toujours adaptée au disciple qui s'y intéresse.

Il ne s'agit pas d'un enseignement secret car interdit, ou réservé aux plus savants, aux plus érudits. Il est question ici d'une dissimulation hors de toute coquetterie esthétique et élitiste. C'est une dissimulation accessible au curieux, au chercheur, à l'effort. Pour être retenu avec toute sa valeur, cet enseignement se mérite parce qu'il se trouve.

Ce livre expose une pratique de plus en plus partagée, en plein essor, à la vue de tous ceux qui s'interrogent sur la meilleure façon de vivre dans un environnement difficile et agressif. Et pourtant, ce livre parle d'une chose précieuse, d'une richesse rarement exposée : l'origine d'une science précise qui s'adresse à notre corps, notre mental, notre âme.

L'occasion vous est offerte aujourd'hui de découvrir le trésor enfoui derrière les pratiques posturales et respiratoires, hautement détaillées par ailleurs. Vous allez percevoir la quintessence extraite des usages et expériences : c'est l'émergence du yoga expliquée par un grand maître.

            Patrice Delfour

Google translation of the above.

India keep secret his hands. Discover, understand, approach the deeper philosophy of yoga, following a tradition of several thousand years, without any change in its transmission from one master to another and yet always adapted to the disciple who is interested.

It is not a secret teaching as prohibited or restricted to the most learned, the most learned. It is a question here of a cover out of coquetry aesthetic and elitist. It is a curious concealment accessible, researcher at the effort. To be retained with all its value, this teaching because it is worth.

This book presents a practical increasingly shared booming in the sight of all those who are wondering about the best way to live in a difficult and aggressive. And yet, this book is about a precious thing, a wealth of rarely exposed: the origin of a precise science that speaks to our body, our mind, our soul.

The opportunity is offered to you today to discover the buried treasure behind postural and breathing practices, highly detailed elsewhere. You will perceive the essence extracted uses and experiences: this is the emergence of yoga explained by a great master.

             Patrice Delfour

And some more samples for the French reader that can also be found on this page http://www.yogakshemam.net/French/EmergenceDuYoga_Infos.html

From the jacket of the Movie on Krishnamacharya, Breath of the Gods ( thank you to Chiara for the translation). See my previous post Pimping up Krishnamacharya's Life saving yoga 

"Starting from the 50s more and more visitors came from the West to Krishnamacharya in Madras, to learm Yoga from him, the 'teacher of teachers'. Krishnamacharya developed for them a specific sequence that he named 'Life saving yoga session'. Yoga to extend life, the name did not fail to work. Krishnamacharya's idea was to use this sequence to lead Westerners to an unconfessional and undogmatic experience of the Divine, since their pluralistic culture would not permit an automatic access to religious matters.
The sequence, which was not taught anymore after Krishnamacharya's death and which was taught by his son TK shribayam to director Jan Schmidt-Garre after years of acquaintance during the filming of 'Der atmende Gott', is here disclosed in its original form.
Characteristic of the later Krishnamacharya and of the 'Life saving Yoga session' is the connection of postures, breathing and concentration in the sense of the orientation of the gaze and awareness of a focal point. Only when these elements form an organic connection can Yoga happen, according to Krishnamacharya

1. sit for 30-60 seconds with crossed legs in Padmasana. Concentration on Nasagra (point of the nose)

2. 16-24 Kapalabhati breaths (breath of fire, energeti inhale and exhale)

3. 12 breaths of ujjayi anuloma. Inhale: ujjayi, with slightly constricted throat, to drwa air into the lungs. Exhale: the hand forms a claw with thumb, ring- and little-fingers with which one nostril is alternately kept closed. Exhale very slowly through the open nostril, without ujjayi, beginning with the left

4. 3 breaths in matsyasana. Legs are closed in the lotus position

5. 3 breaths in bhujangasana. Start with open eyes and during the progression of movement, which start with the forehead, close the eyes. Concentration on Bhrumhadya (between the eyebrows)

6. 12 breaths in sarvangasana. The chin is closed in front of the straightened body. Hands close to the shoulderblades, concentration on Kanta (throat)

7. 12 breaths in sirsasana. Concentration on Nasagra (tip of the nose)

8. 3 breaths in halasana. Arms on the floor, hands clasped, palms towards the outside

9. 3 breaths in bhujangasana. Again start with open eyes and close them during the movement. Cncentration on Bhrumadhya (between the eyebrows)

10. 12 breaths in Maha-mudra (one-sided forward bend) six times on the left, then six times on the right. With the first inhale bring the arms over the head, with hands clasped, palms up. With the exhale get into the posture. Concentration on navel

11. 12 breaths in paschimottanasana, preparation and in maha mudra. The hands clasp the big toes, the back stays straight, neck and back form a lune. Concentration on the navel.

12. 30-60 Bastri breaths (rapid alternate breathing) in padmasana. The right hand builds a clasp as for anuloma ujjayi. Inhale and exhale through the left nostril, then change the grip and rapidly inhale and exhale through the right nostril. No ujjayi. end with an exhale from the left nostril and without pause move ot a long inhale in nadi shodan. Concentration on Nasagra

13. 12 breaths in nadi shodan (alternate breathing). Inhale very slowly from the half-closed left nostril, exchange grip ad after a short pause exhale very slowly through the half-closed right nostril. After a short pause inhale very slowly through the half-closed right nostril, change grip and after a short pause exhale through the half-clodes left nostril. No ujjayi. The left hand counts the breaths, with the thumb gliding over the twelve parts of the four fingers, from the third falanx of the little fingers in the direction towards outside to the point of the index finger. Concentration on Hrudaya (heart)

14. Prayer. Concentration on Hrudaya (heart)

In the coming book fom Shribashyam "How Yoga really was" this and similar sequences are explained in detail

*Thank you again to Chiara fro the translation from the German.

Here are some print out practice sheets.