Origins of Ashtanga Vinyasa: Yogasanagalu and Yoga Korunta (yogakuranti) Also, Was Ashtanga designed for Young Boys?

Perhaps some quick posts with some lines that have caught my eye in rereading Krishnamacharya's Yogasanagalu (Mysore  1941), finally translated into English.

First up, a tantalising Bibliography, Yogakurunti mentioned four books down.

An enjoyable speculative write up on the Yoga Korunta by James Russell HERE

....which includes this in the comments from Eddie Stern

"...In regards to your synopsis in the beginning about the discovery of the Yoga Korunta, this is not at all how I heard it from Guruji. I think Gregor might have that version in his first book, and a 1986 Yoga Journal published that as well. The way Guruji related to Sharath and I, on several occasions, in Kannada and English, was that Rama Mohana Brahmachari taught Krishnamacharya the Yoga Korunta during his 7+ years of study within him in the forests outside of Banaras (not Tibet), and that Rama Mohana told Krishnamacharya that he could find the text at the Calcutta University library. Guruji never laid eyes on the text, and he said that Krishnamacharya said the text, like thousands of others in India, was badly damaged. So, it's really not such an apocryphal story, though much has been made of it.

As well, the teachings in the Korunta, as you have surmised, would definitely not reflect Ashtanga Yoga as it is taught today. Guruji made many adaptations beginning in the late 1930's."

Not so many adaptations perhaps as we can now see from the Yogasanagalu Table of Asana .

See HERE for just the table as well as the Yogasanagalu translation ( link above).

Pattabhi Jois told several versions of of the Yoga Korunta story, I like the interview with David Williams from an earlier Bali conference (2013) where David relates that Pattabhi Jois was just about to launch on some great Yoga Korunta narrative only to be stopped by his wife Amma who says, "Now, now Pattabhi, the truth". Crestfallen, Pattabhi relates a less... grand tale.

Note: My understanding is that the 2017 Bali Conference has been cancelled, download this series of videos instead perhaps http://www.ashtangayogabali.com/resources/videos/

See also this comment from Pranhidi regarding our teacher Manju (Pattabhi Jois' son) on James Russel's article 

"...Manju Jois, recalls his father, Pattabhi Jois, and Krishnamcharya refining the sequences together- grouping asanas, transitions, etc. I thought I'd pass that along since not many people alive today knew KPJ at that time. Manju is a treasure that many ashtanga vinyasa practitioners could benefit from spending time with. It's clear to me from emerging research and from the stories of senior ashtanga teachers that the method certainly has a lineage but that it has evolved with time, and been adapted to suit the needs of each student..."

I had an enjoyable discussion myself with Manju on this very topic, he was pointing out the differences between the table and the practice he had just led us through in Rethymno, while I was pointing out all the similarities.  

Given what we know about Krishnamacharya's terrifying demeanour from Pattabhi Jois himself and also from BKS Iyengar, it seems unlikely to me that young Pattabhi Jois said much more to his teacher than than "Yes Sir, No sir". When Pattabhi Jois supposedly asked his teacher if the four year asana syllabus (clearly based on Krishnamacharya's own table of asana and the program Pattabhi Jois assisted in teaching at the yogashala) met with Krishnamacharya's approval, it may well have been the first formal question he actually addressed to his guru.

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The legend of the Yoga Koruntu (yogakuranti) is great fun of course but ultimately it's a distraction as are all methodologies which are of course ultimately means of control, ideally their job is to keep us distracted long enough to develop discipline whereupon we might freely discard them. No doubt all that would be taken from Yoga Korunta were it to be found is only that which confirms our current view of practice, it would then quickly be forgotten once more. It's presence is in it's absence.

As awareness rose within us so too did the potential to turn that awareness in upon itself. It requires opportunity, discipline, attention and time. 

Slowing the breath before battle is universal.

Sit, breathe, attend...... it's our birthright, no text or teacher required.

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First edit of the full text can be downloaded for personal study from here.

http://tinyurl.com/z9jy7cp

(future edits to come perhaps with some of my own notes on the text)

Krishnamacharya's yogasanagalu : Published Mysore 1941

Below. Photos from Krishnamacharya's Yoga Makaranda ( Mysore 1934)

Note: the Yogashala opened in 1933

Below. Krishnamacharya standing like Superman on the right

Pattabhi jois in Sarvangasana (shoulderstand) on the right side of the table?

The post below has been sitting in draft for some time, I may as well include it here

I was asked this old chestnut (yet) again recently.

Was Ashtanga designed/intended for young boys?

This question can be answered in a number of ways but the honest answer is.....

 YES

Sorry folks, but it kinda was.

The question is, in most cases, asking about the Ashtanga Vinyasa approach to asana taught by Pattabhi Jois.

Pattabhi Jois was one of Krishnamacharya's assistants when Krishnamacharya was teaching the BOYS of the Mysore palace.

The asana class Pattabhi Jois appears to have taken on Krishnamacharya's behalf at the Mysore palace seems to have been a led group class and supposedly of an hour duration. We can see from the asana table in Krishnamacharya's Yogasanagalu table of asana  ( Full English translation of the text finally completed and now availabe for download from my Free Download page) that Pattabhi Jois' Ashtanga Primary series and intermediate series closely follows how Krishnamacharya laid out his table of asana.

In the late 1930s/early 40s Pattabhi Jois was supposedly asked to teach a four year syllabus which he clearly based on his experience assisting on Krishnamacharya's behalf, as well no doubt as Krishnamacharya's table of asana which we must assume, given the close relation, that he saw ( it was also written in Kannada as was Yoga Makaranda, Pattabhi Jois' language). The Sanskrit college course was again for young boys although a few years older perhaps than those of the place school (late teen/early twenties?).

However, if we look to Krishnamacharya's own texts from the same period we see that Krishnamacharya taught in groups of asana rather than fixed series that needed to be completed. We see long slow breathing stressed in almost every asana, Kumbhaka (meditatively/pranayamaically restraining the breath), we see longer stays.

Pattabhi Jois may have talked of long slow breathing but in practice his students move quickly through their series. Pattabhi Jois could be flexible in his approach, to those with injury or illness perhaps, but essentially Ashtanga has kept close to the series.

It has been suggested that Pattabhi Jois and Krishnamacharya worked together at forming the sequences, this seems unlikely, given Pattabhi Jois' accounts of his teacher as well as that of BKS Iyengar it is surely unlikely that Pattabhi Jois said much more to Krishnamacharya than "Yes Sir, No Sir". When Pattabhi Jois asked his teacher to approve the four year syllabus based closely on Krishnamacharya's own table of asana it may well have been the first question Pattabhi jois had got up the nerve to ask his teacher.

Pattabhi Jois assisted Krishnamacharya by leading the boys of the palace through their paces because Krishnamacharya himself was often in a side room teaching private lessons, to patients, members of the court or in the palace proper perhaps giving lessons to the Maharaja himself. Perhaps these lessons more clearly followed the guidelines for practice we find in Krishnamacharya's Mysore texts of the period. The lessons are likely to have been more flexible, bespoke, less asana with longer stays and slower breathing, no doubt integrated with other limbs.

This approach to practice, unlike that Pattabhi Jois oversaw with the boys of the palace, was designed not just for boys but for whoever came to him for lessons. 

In this case then... 

NO, Ashtanga Vinyasa as krishnamacharya clearly conceived it was NOT designed for young boys...

It was an approach to asana practice that could be adapted for exuberant boys with the attention span of  guppy's ( not unlike us in the West perhaps with our push button society) as well as to practitioners of different ages and physical conditions. We will see in Yogasanagalu that Krishnamacharya considered practicing a great deal of asana to be beneficial in reducing weight and improving the physical condition of practitioners. Once in a healthier, fitter condition they would approach their asana practice with more subtlety.

Pattabhi Jois didn't invent Ashtanga Vinyasa and it's highly unlikely he worked out groups or series of asana with Krishnamacharya, it seems rather that he took Krishnamacharya approach to asana, the one Krishnamacharya had simplified for the boys of the palace, tweaked it a little and presented it in his four years course at the Sanskrit college and later to the Westerners who came knocking on his door,

This is not to take anything away from Pattabhi Jois, he was by all accounts a generous, tireless teacher of this aspect of Krishnamacharya's teaching as are so many of those teachers who studied with him.

Ashtanga vinyasa is how we often refer to the approach to asana Pattabhi Jois taught, this is to distinguish it from the Ashtanga of Patanjali's yoga sutras of which it forms a part.

Patanjali's yoga sutras and the eight limb (ashtanga) methodology it presents is of course intended for everybody.

This when somebody asks..

Was Ashtanga designed for young boys?

It's possible to answer NO, this is of course a category mistake. the Questioner asking about one category Ashtanga vinyasa, the responder replying from the perspective of another category, Patanjali's Ashtanga. It's an ingenuous response. It can also be a harmful response, believing the approach to be asana to be intended for everybody, practitioners as well as teachers might be tempted to teach and attempt asana that are not suitable for them at that time if ever.

Krishnamacharya mentions in Yogasanagalu that there is a need for demonstrators but for most the more significant task of exploring and seeking to understand the nature of self through patanjali is of higher importance, for that we only perhaps need one comfortable asana and three pranayama's.

Too often our perception of what is or is not correct is a hinderance, dictating and defending correct method is a hinderance to practice and development. Krishnamacharya approach to asana was flexible, it embraced all the limbs, it's approach to asana subtle, there is a lifetime of exploration to be found between the covers of Krishnamacharya's texts. But even this is a hinderance clinging to one teacher, one approach to teaching however broad and flexible. Our teacher('s) should be our guides only, leading us to explore for ourselves our practice and what is appropriate for us this, goes for teachers that are alive  and still teaching as well as for dead texts.

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This particular form of Ashtanga vinyasa may have been originally designed with young boys in mind however.......

See this post In defence of Ashtanga 2: Notice how....

http://grimmly2007.blogspot.jp/2016/09/notice-how-for-ashtangis.html

and....

In defence of Ashtanga 1.

http://grimmly2007.blogspot.jp/2013/07/in-defence-of-ashtanga-comment-response.html

Final chapter from Krishnamacharya's Yogasanagalu Part II Pranayam. Plus the 1941 section on pranayama

NOTE: With the translation of Krishnamacharya's second book Yogasanagalu ( Mysore 1941 - 3rd edition with additional chapter 1972) now complete, I'm just putting the finishing touches on a free to download edition of the full text that will be available for personal study on the Free Download page at the top of the blog.

UPDATE

First edit of the full text can be downloaded for personal study from here.

http://tinyurl.com/z9jy7cp
(future edits to come perhaps with some of my own notes on the text)

Below is the final section on Pranayama from the additional 1972 chapter in the third edition of the text.

I've included the earlier sections on pranayama from the original text in the appendix.

Final chapter from Krishnamacharya's Yogasanagalu (3rd edition 1972) Part II Pranayam

Many of my old students from Kannada land are requesting me to write about pranayama practice for propagation.  Therefore, I’m writing about it.  Since the current generation are developing a keen sense of intellect:

अनन्तं पारं बहुवेदितव्यं अल्पस्च कालः बहवस्च विघ्नाः।

यत् सारभूतं तत् उपाददीतहंसो यथा क्षीरमिवांबु मिश्रं॥

As per this saying from a great man, since it is impossible to write about innumerable varieties of “pranayama”, I’m only going to write about three important one according to my Guru’s teachings.

1 ) Nadishodhana, 2) Ujjayi and 3) Sheetali are the most important ones.  These can be practiced by both men and women.  The first one purifies the blood and blood vessels.  The second one purifies the gut and the lungs, eliminates phlegm and provides good sleep. The third one eliminates poisons from nadis (channels), nodules, internal receptacles and joints and helps keep the body temperature in equilibrium.  Cures indigestion, improves life-span, energy and memory. These benefits are obtained from all three types of pranayama.

However, those who want to practice pranayama must be proficient mainly in shirshasana, sarvangasana, mahamudra and baddha padmasana.  They must also be be practicing brahmacharya, pativratya (faithful in relations), consuming satvic food, and practice japa and meditation with faith. From time immemorial, vedas, sutras, puranas and prose and poetry have been advertised in different times.  In Kruta yuga (time period) the dharma of mental psychology and yoga dharma was propagated through the vedas, in Dwapara yuga through vedas and sutras, in Treta yuga via the medium of vedas, sutras and puranas.  In Kali yuga (current period), vedas, sutras, puranas, prose and poetic medium is being utilized for the propagation of yoga dharma.  These prose and poetry are called smrutis, bhashyas  and suktis by people according to their custom.

If any dharma and custom is to be beneficial to society, it has to be written down as root manuscripts according to any civilization.  This is generally called law and justice.  Shouldn’t the yoga dharma be propagated by Indian’s in this period of Kali yuga by way of sutra, purana, prose and poetry?

After contemplating on all this, in order to bring out the essence, the great saint Sri Bhagat Patanjali created yogasutras, Vyasa rishi generated bhashya in prose style in order to demonstrate the correct way for mankind.  In doing so, they deserved glory.  Similarly many great rishis have written yoga manuscripts.  Yoga related upanishads are also well known.  These are eternal, immemorial and momentous.

Many Kannada writers have also published yoga dharma manuscripts in Kannada language. The three types of pranayama practices mentioned before are also discussed in these kannada manuscripts. Those teachers who study these manuscripts and teach the public will protect the people.  Those who don’t will cause much harm.

Nadi shodana pranayama

Before learning to practice pranayama it is very important to know the meaning of classical terminology:

Pranayama: duration of breath
Rechaka:Exhalation of breath
Puraka: Inhalation of breath
Antahkumbhaka: Holding of breath after inhalation
Bahyahkumbhaka: Holding of breath after exhalation ( do not inhale immediately after exhalation)
Kumbhaka: Holding of breath

These four states of pranavayu must be long.  Then only it is called pranayama. In order to learn the limit of these duration, we have to know the differences. There are two types of pranayama called samavrutti and vishamavrutti.  Householders must use baddhapadma and siddhasana for others.

If the duration of rechaka, puraka and antahkumbhaka are the same, it is called samavrutti pranayama.  If there are differences, then it is called vishamavrutti pranayama.

Example:

Rechaka 5 seconds,  puraka 5 seconds,  antahkumbhaka 5 seconds, is called samavrutti pranayama. Start with 5 seconds and gradually increase to 20 seconds.  Maximum should be not more than 30 seconds.  All rechaka and puraka practice  (not for kumbhaka), must be subtle, slow, long and must be accompanied by remembrance of house holder deity and mantra.  One must not indulge in surprise or fear of 30 second duration.  By gradual increase it is possible to reach it in 3 months.  Power of prana is the basis of long lifespan.

In vishamavrutti pranayama, puraka 5 seconds, kumbhaka 20 seconds and rechaka 10 seconds.  Rechaka must be twice the length of puraka and kumbhaka 4 times.  Here know that kumbhaka is antahkumbhaka.  First start with samavrutti and only after we are adept in it, we should start vishamavrutti.  Otherwise, you may get chest pain.  Those who are unable to do vishamavrutti can only practice samavrutti.  The basic tenet of Patanjali, Upavarsha and Varshaganya rishis is that one must practice yoga with deep inhalations and exhalations.  Sit facing east or north direction.

If we examine the Rishi traditions, rechaka puraka and kumbhaka is performed while holding both sides of the nose just below the bony part using right fingers.

Starting from the right thumb fold the second and third fingers on the inside and extend and join the pinky fingers and the ring finger next to it and press the left nostril while holding the right nostril pressed with the right thumb.

Mrugee mudra

This position is called the “Mrugee mudra”.  While holding in this position, our palm is in the form of a deer face.  Therefore, the name.  By employing this hold, prana flows only in the targeted nadis (channels).  Nitya and Kamya are two types of pranayama.  Mrugee mudra is used for nitya pranayama while Hamsa mudra and Sookari mudra are used for Kamya pranayama.  No need to discuss these details.  Patanjala yoga sutra bhashya only mentions “pranayama” and does not discuss details or different types.  Please see “Yogamakaranda” and “Yoganjali” texts for more details.

While doing rechaka and puraka on the right side, left nostril must be pressed tightly and while doing rechaka, puraka on the left side, right nostril is pressed tightly.  During kumbhaka, both nostrils are held tightly using “Mrugee mudra”

Om Shantih Shantih Shantih

APPENDIX 

Notes on Pranayama in the 1941 first edition of Yogasanagalu

A curious photo of Krishnamacharya seemingly practicing nadi sodhana while standing ( or is he merely demonstrating the mdura). in the text he mentions that pranayama should only be practiced whil in a suitable seated posture ( which might include the kneeling vajrasana)

Essential

First series requires many yogasanas and some pranayama
Second series needs some easy asanas and three pranayamas
Third series requires pranayama, pratyahara, dharana, dhyana and samadhi
Later a table is shown that includes these.

*

Yoga practitioners must perform pranayama on an individual basis. However, yogasanas can be performed individually or as a group.

Most important asanas shirshasana, sarvangasana, mayurasana, paschimatanasana and baddha padmasana must be practiced daily without failure.

Other asanas are practiced according to their convenience as people become proficient.

By practicing shirshasana, sarvangasana and thier variations at very early morning, great benefits are obtained.

Those who want to expand intelligence, heart energy and Jnanendriayas (sense organs) must practice these asanas ( shirshasana and sarvangasana) for long periods.

After practicing this, practice 15 minutes of one of the pranayama routines followed by 5 minutes of shavasana, without failure.

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Pranayama

There are many types of pranayama.  The special pranavayu kriya sadhana that improves life expectancy, brightens prana, corrects inhalation and exhalation from lungs is called “pranayama.”

The radiance that shines on the face and other organs is called prana shakti.  Some people call it as atma shakti.

This radiance seems to disappear from the face and different organs in a person with disease.

We see that the radiance is totally lost in all parts of a dead body.

We need to try to improve this radiance day by day.

The only way to improve this is by the 4th step of yoganga called “pranayama.”

The basis of pranic energy is prana vayu(air).  This is not like the air around us. It is very subtle, with amazing lighting speed like a warm flood of radiance.

This is hidden in the chest cavity.  The cavity is between the two lungs.

The same place is the location of the atma and the antaryami (inner controller). The bright radiance exists because of them.

When its movement is normal, the pulse from the heart is regular and our life is full of hope and joy.

If this is poisoned, our movements become slow and ultimately  becomes stop and go.  Finally the heart and the organs stop working and the body’s radiant brightness disappears. This stage is called death in common language.

To summarize this,

“यावत्प्रानः स्थितो देहे तावज्जीवनमुच्यते”

“Yavatpranah sthito dehe tavajjivanamuchyate”

meaning, our bodies are only alive until the pranavayu and pranashakti takes residence and keep it radiant, once they are lost, there is no life according to people who have experience in yoga shastra.

In order to make this pranavayu and prana shakti always permeate our body, there are three important types of pranayama - 1. Suryabhedana 2. Ujjayi 3. Sheetali

Procedure -

Suryabhedana

Exhale slowly and deeply through the right nostril (keeping the left nostril closed with the right pinky and ring fingers). After a brief interval, inhale in the same way with the same nostril.  After, hold your breath as per capacity (5 seconds initially) exhale through the left nostril the the same way as described before (close the right nostril tightly with the right thumb and loosen the two fingers on the left side).  Inhalation and retention are same as before.  During retention, both nostrils must be closed by the respective fingers. 

Exhalation is “rechaka”, inhalation is “puraka” and retention is “kumbhaka” according to Yoga shastra.  How many rechaka we perform, the same number of puraka and kumbhaka must be performed.  This is Suryabhedana.  Right side puraka, left side rechaka, and no puraka on left side according to some.

This improves pranavayu, pranashakti, knowledge and life expectancy.

Ujjayi

Slowly and deeply Inhaling through both nostrils (puraka) while creating a sound in the back of the throat, hold (as per one’s ability) and then exhale (rechaka) through the right nostril.  After this, as before, puraka and kumbhaka and then exhale through the left nostril. Afterwards Puraka.  This increases appetite, improves digestive fire and cleanses the bile ducts.

Sheetali

Folding the tip of the tongue  like a boat and pushing it out about half an inch in front of the puckered lips, keeping it tight as per ability, perform puraka and kumbhaka through the boat shaped tounge.  During kumbhaka, the tongue must be withdrwan inside the mouth. Rechaka procedure is similar to that of Ujjayi pranayama.  

During exhalation (rechaka) phase of the second and third pranayama, hand and finger positions must be held as described in suryabhedana pranayama.

This reduces thirst, heat in the head, chest pain and vertigo. 

*

Three Bandhas 1. Moolabandha 2. Uddiyanabandha and 3. Jaladarabandha. Bandha means - binding, tying or confining. When you are practicing the yoganga called pranayama, the central part of the body from the base of the reproductive parts to the neck region must be tied up on our own volition. Without these three bandhas, full benefits of pranayama can not be achieved for sure. Therefore, practitioners must do this carefully. 1. Moolabhanda characteristics (in Hatahyogapradipika) Procedure for binding पार्श्णिभागेन संपीड्य योनिमाकुंचयद्गुदं अपानमूर्ध्वमत्क्रुश्य मूलबंधोऽ भिधीयते॥ Parshnibhagena sampidya yonimakunchayeddgudam| Apanamoordhwamatkrushya moolabhandho bhidhiyate|| Summary: Sit while pressing the perineum with the heel, contract the rectum firmly, withdraw and hold the lower abdomen. Reason for the name अधोगतिमपानं वै ऊर्ध्वगं कुरुते बलात्। आकुंचेन तं प्राहुर्मूलभंदं हि योगिनः॥ Adhogatimapanam vai oordhwagam kurute balat| Aakunchena tam prahurmoolabhandam hi yoginah|| Summary: This forces the apanavayu to flow upwards rather than down the rectum which can cause weakness. Therefore, this is called Moolabhanda. According to yogi’s common usage, moola means, the bad vayu (prana) that can cause the musculature of the lower abdomen to become weak. Special procedure गुदं पार्श्ण्या तु संपीड्य पायुमाकुंचयेत् बलात्। वारं वारं यथा चोर्ध्वं समायति स्मीर​णः॥ Gudam parshrnya tu sampeedya paayumakuchayetat balat| varam varam yatha chordhwam samayati sameeranah|| Summary: Firmly press the perineum from the heels of both feet, contract the inner rectum tightly, move the lower abdomen back and forth. Benefits of moolabhanda प्रानापानौ नादबिंदू मूलभंदेन चैकताम्। गत्वा योगस्य संसिद्धिं यच्चतो नात्र संशयः॥ praanapanou nadabindu moolabhandena chaikatam| gatva yogasya samsiddhim yachhato natra samshayah|| Summary: By practicing moolabhanda, pranavayu, apanavayu, hrudayadhwani and veeryabindu are united resulting in yogic benefits. Special benefits अपानप्राणयोरैक्यं क्शयो मूत्रपुरीषयोः। युवा भवति व्रुद्धोऽपि सततं मूलभंधनात्॥ Apanapranayoraikyam kshayo mootrapurishayoh| yuva bhavati vruddhopi statam moolabandhanat|| Summary: The union of pranavayu and apanavayu reduces the frequency of urination and defecation. Those who practice regularly feel youthfulness even in old age. 2. Uddiyanabandha The basis for its name from Hathayogapradipika- बद्धो येन सुषुम्नायां प्रानस्तूड्डीयते यतः। तस्मादुड्डीयनाख्योऽयं योगिभिस्समुदाह्रुतः॥ Baddho yena sushumnayam praanastuddiyate yatah| Tasmaduddiyanachoyam yogibhissamudahrutah|| Summary: The part of the body when tightly bound makes pranavayu which is the basis of life move in the form of a fine thread along the spinal cord all the way to Brahma randhra (center of brain) within the Sushumna nadi (channel) is called uddiyanabandha. Characteristics of Uddiyanabandha उदरे पश्चिमं तानं नाभेरूर्ध्वं समाचरेत्। उड्डियाणो ह्यसो बन्धो म्रुत्युमातंगकेसरि॥ Udare paschimam tanam nabheroordhwam samacharet| Uddiyano hyaso bandho mrutyumatangakesari|| Summary: Along with the navel, draw in the lower and upper abdomen to press against the back bones (spine) tightly. When practicing this, perform a deep rechaka (exhalation) in the utkatasana state, draw in the abdomen tightly holding breath for a little while. This is like a lion for the intoxicated elephant, meaning the man who performs this has no fear of death. Those who have a big tummy must try to reduce the abdominal fat by performing many asanas and then can practice this. Such (obese) people must develop a solid paschimotanasana practice. In addition, strong rechaka (exhalation) must also be developed. Its benefits उड्डियाणं तु सहजं गुरुणा कथितं सदा। अभ्यसेत्सततं यस्तु व्रुद्धोऽपि तरुणायते॥ Uddiyanam tu sahajam kathitam sada| Abhyasetsatatam yastu vruddhopi tarunayate|| Summary: Those who practice this bandha daily according to the teachings of the guru, they will retain youthful vigor even in old age. नाभेरूर्ध्वमदस्चापि तानं कुर्यात् प्रयत्नतः। षण्मासमभ्यसेन्म्रुत्युं जयत्येव न संशयः॥ Naabheroordhwamadaschapi tanam kuryat prayatnatah| Shanmasamabhyasenmrutyum jayatyeva na samshayah|| Summary: Those who practice uddiyanabandha systematically by drawing in the upper and lower abdominal regions tightly so as to touch the back bone will achieve immortality. 3. Jalandharabandha कंठमाकुंच्य ह्रुदये स्थापयेच्चिबुकं द्रुढं। बंधो जालंधराख्योऽयं जराम्रुत्युविनाशकः॥ Kantamakucha hrudaye sthapayochhibukam drudam| Bandho jaalandharachyoyam jaramrutyuvinashakah|| Summary: Bend the neck down, press the chin against the chest and hold tightly - this is called Jalandharabandha. This overcomes old age and death. Reason for this name बद्नाति हि सिराजालमधोगामि नभोजलं। ततो जालंधरोबन्धः कंठदुखौघनाशनः॥ badnati hi sirajalamadhogami nabhojalam| tato jaalandharobnadah kantaduchoghanashanah|| Summary: The essence of brain is blocked from going down, this is called jalandarabandha. “Jala” means essense of the brain, a flood of this is called “Jaala” and to hold or bear this is called “jaalandhara”. The more concentrated this brain essence, greater will be the memory power. Special benefits जालंधरे क्रुते बन्धे कंठसंकोचलक्शणे। न पियूषं पतत्यग्नौ न च वायुः प्रकुप्यति॥ Jaalandhare krute bandhe kantasankochalakshane| Na piyusham patatyagnou na cha vayuh prakupyati|| Summary: In the practitioner who performs the above described bandha according to the instructions of his guru, brain essence can not be destroyed by the jataragni. In addition, relief from gas related abdominal bloating is also achieved. In Pranayama, all three bandhas must be practiced. After rechaka, one must do jalandharabandha, moolabandha and uddiyanabandha while after puraka, moolabandha and jalandarabandha must be followed without fail during pranayama. In yogashastra, one must do 320 pranayamas everyday. This means that it was classfied as 80 in the morning, 80 in the afternoon, 80 in the evening and 80 in mid-night. Since this is impossible, one can do 80 pranayama in one sitting. The reason is that now a days, you need to spend more time working to support your life. Benefits are delayed too. Rechaka, puraka and kumbhaka when practiced with equal time and equal numbers are called “Samavrutti pranayama.” When practiced with variations (increase and/or decrease) in time and numbers it is called “Vishamavrutti pranayama”. Those who learn it from a Guru will learn to practice properly. Those who are not proficient in yogasana will not be able to get expertise in pranayama. Women who are not pregnant have equal rights as men. Even in pregnancy they have the right to practice samasankya samavrutti pranayama. However, after the 6-month of pregnancy, they can not practice that (samavrutti pranayama) also. Yoganga applies equally to both men and women except during pregnancy - please remember this. Some are saying that Nauli, Neti, Vasti, Vajroli, Dhauti, Khechari etc., kriyas are also part of yoganga and propagating such information through various texts is very unfortunate. Any text that shows a list of yogangas does not say so. “Hatayogapradipika” lists them under a separate heading “Shatkriyas” and in the same text clearly states that everyone should not practice it. मेदःश्लेश्माधिकः पूर्वं षटकर्माणि समाचरेत्। अन्यस्तु नाचरेत्तानि दोषाणां समभावतः॥ Medha shleshmadhikah poorvam shatkarmani samacharet| Anystu nacharettani doshanam samabhavatah|| Therefore, we should pay attention to this rule and use it only as treatment for certain diseases such as those caused by excess fat.

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NOTE: With the translation of Krishnamacharya's second book Yogasanagalu ( Mysore 1941 - 3rd edition with additional chapter 1972) now complete, I'm just putting the finishing touches on a free to download edition of the full text that will be available on the Free Download page at the top of the blog.

There should be a blogpost launching the full text by next week.

Final chapter from Krishnamacharya's Yogasanagalu Part I An asana sequence.

Thank you to Satya for coming back to Krishnamacharya's Yogasanaglu (Mysore 1941) for us and translating the final chapter that was added to the 3rd edition of the text in 1972, along with all the photos of Krishnamacharya practicing in his eighties.

The full text is being translated on this page above
http://grimmly2007.blogspot.jp/p/yogasanagalu-translation-project.html
and is now virtually complete, I will post the final section on pranayama next week.

Yogasanagalu was Krishnamacharya's second Mysore text following Yoga Makaranda ( Mysore 1934) and contains the table of Asana from which Pattabhi Jois, with some minor tweaks, taught his course at the Sanskrit College that formed the basis of today's Ashtanga Yoga 'style'.

This additional chapter added in 1972 will be more familiar to those who have been exposed to Ramaswami's teaching of 'Vinyasa Krama', however it appears that Krishnamacharya was teaching along these lines while in Mysore to private students and 'patients', perhaps in a side room while Pattabhi Jois, one of his assistants, would lead the boys of the palace through their group asana class. The slower breathing and Kumbhaka instruction we see here were all present in Krishnamacharya's first Mysore text Yoga makaranda ( available for free download above http://grimmly2007.blogspot.jp/p/free-downloads.html)


Note on Photos: In the original text of Yogasanagalu (1941) Krishnamacharya included instruction for twenty-one asana, these are the same instructions we find in the earlier text, Yoga Makaranda 1934 ( although that text contained twice as many asana). It seems likely that early editions of Yogasanagalu contained the same photos relating to the instruction as in Yoga Makaranda.

Krishnamacharya kept the instructions for the twenty-one Yoga Makaranda asana in the later editions of Yogasanagalu but not the photos. Instead, from the 3rd edition of Yogasanagalu onward, he included 120 photos of himself practicing, in his mid eighties,

In the additional chapter below, added in 1972, he gives instruction for seven of those asana in a short sequence. Although the photos are added at the end of the book I've embeded the seven relevant photos in the instructions just as Krishnamacharya did in Yoga Makaranda.

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Yogasanagalu Additional Chapter 1972 (first part)

Yogasana Style

Dandasana is the first posture among the sitting asanas. Vyasa has spoken highly of this (posture) in the Yogasutrabhashya.

First part: Please see photograph No: 1 shown in this book.

#1

Procedure to practice: Place a soft blanket not less than 6 feet in length, sit down facing eastern direction with legs stretching straight forward and lift both hands above the head. Left and right forearms are aligned with the respective left and right ears and stretched upwards without bending the elbows.  Hand fingers are interlocked tightly in such a manner that the palm is facing upwards and then the chin is lowered into the chest by bending the neck. The two feet are joined together with the heels touching the floor and the toes stretched upwards.  Without bending the knees, keep the thigh muscles stretched tightly and hold the back erect.  Softly close the eyelids and as explained before and take six deep inhalation and exhalations.  After exhalation, pull in the region of abdomen in all the way into the navel.  During inhalation, the chest is to be expanded. Breath should not be held for more than a second.  In the yoga shastra, exhalation is known as Rechaka and inhalation is referred to as Puraka.

Kumbhaka is retention of breath. When we are practicing breathing like this, our stomach, neck, head and chest should not be moving up and down. Rechaka has to be longer than Puraka and also must be subtle. One Rechaka, one Puraka and one Kumbhaka make one Avrutta.  Initially, only six Avrutta’s are enough and must be increased over time.

In this Asana, the body remains straight like a stick (Danda) and strengthens the spine, hands and legs and therefore is called Dandasana.

Benefits: Eliminates indigestion and rheumatic conditions

During each breath we should be practicing remembrance of God.

Dandasana part 2 (Photo # 2)

#2

In all respects this asana follows part 1 except that the palms of the two hands are now behind the back. In addition, both the palms are near the hips on the floor.  The elbows must be straight and Kumbhaka must be performed after exhalation (Bahya kumbhaka).  Please study the photo.

This posture is easy for obese as they have a hard time keeping the forearms up due to impediment from the lower half of their body.

Pashchimatasana (Photo #4)

#4

Although this posture has been practiced by yogis from ancient times, Swathma Rama yogi, the author of Hathayoga pradipika has praised this posture.

Practice: Please study the photo and practice

From Dandasana, take a deep Rechaka, pull in the stomach, keep the hand fingers interlocked, slowly bend forward, wrapping fingers around the legs with the palms facing on the outside.  Rest the forehead on the knee caps or slightly beyond, perform Rechaka and Puraka, and keep the knees stretched straight without bending.  Starting with three Rechaka and Puraka on the first week, keep increasing by one every week for a maximum of twelve Avruttis.  This state is called Paschimatanasana.  After this come back up from the posture and take rest.

Benefits: Pranavayu has two states called purvavahini gati and paschimavahini gati.  purvavahini gati is wheezing or difficulty in breathing such as ashtma.  This results from indigestion.  People’s health deteriorates resulting in enlargement of stomach. In paschimavahini gati, the movement is behind the muladhara chakra.  Enlarged stomach is made smaller by increasing the digestive fire, destroying indigestion and extending rechaka without wheezing.  Isn’t this enough? One should not practice this on a full stomach.  This posture is forbidden for pregnant women.

Purvattanasana (photo# 5)

#5

This is also called as the rejoinder to pachimattanasana.    

When pain is experienced due to a particular type of body situation, space between bones, movement of pulse nodules and discrepancy in musculature, practicing these counter poses will alleviate such pains.  This will help set the junctions, nodules and muscles into their original spaces. That means it will realign the body into original state.  This secret was not known for many years.  The reason?  Not receiving advice from a Guru.  

After experiencing this type of pain, people are deterred from practicing Yoga.  They have been hesitating and becoming more reluctant to take up yoga practice. Even though they may be breaking limbs and bleeding from sports injuries, they don’t hesitate.  In spite of spending lots of money on sports, they will continue to play, limp and make merry.

This Kali influence is said to be the main reason for disappearance of ancient Indian Arts and Sciences.  In this way, every yoga posture has a counter pose. If we learn this practice  from a Guru and yoga practitioners promote and teach others, it does not cause any harm to people.  The yogic sciences will not disappear.

Procedure:  Please see photo # 5.  From Paschimattanasana position, inhale and lift both hands straight up and while exhaling deeply take the shoulders slowly behind the back and place the palm of the hands on the floor about 1 foot distance from the hips with the fingers facing forward. Similar to the second step in dandasana, push the chest forward and do a deep puraka kumbhaka.  Pressing the heels and the palms tightly against the ground, lift the entire body in a straight line and drop the neck backwards.  Close the eyes and keep still for at least 5 seconds.  This is Purvottanasana position.  After this, bend the neck to bring the chin to the chest, exhale and place the body down.  In this way, practice three times in the first week and gradually increase to six repetitions.

Benefits:  Eliminates pain at the back of the body.  Eradicates fragility in the forearms and neck.

This posture is reciprocal to paschimattanasana since in paschimottanasana the entire body movement and position consists of bending forward in exhalation (rechaka) mode with the head bent forward.

Purvottanasana is the riposte with the body movement and position in contrast is not bent but straight, upward facing with hands behind in the mode of inhalation (puraka).

Chatushtada peeta (Photos # 6, #7 and #8)

After stepping down from Purvasana, sit in Dandasana pose and without changing the position of hands bend the two legs and join the heels and knees in front of the hips.  Keeping the back straight, bring the chin to the chest and perform rechaka. (see photo # 6).  

#6

Pull the abdomen in towards the navel while doing puraka for five seconds and expand the chest area outwards while keeping the heels pressed to the floor. Lift the midsection and hips upwards and tilt the head backwards.  Now the midsection of the body should look like a plank by lifting as much as possible #7. Remain still and do not change the positions of hands and legs.  This posture is called chatushtada peeta.  This will be hard for a couple of weeks.  Afterwards becomes easier.  Must be practiced slowly and patiently.

#7

Benefits:  All types of indigestion are removed. Must be practiced twice during the first week.  After that three times.  After five seconds of lifting the midsection come down while slowly performing rechaka and rest.  Contra indicated after five months of pregnancy.

In yoga shastra, our body is divided into three parts: urdhva (upper) part, madhya (middle) part and adho (lower) part.  Above the neck is urdhva, neck to reproductive organs is madhya and from there to the sole is adho.  One can practice chatushtada peeta as tripada peeta by placing one foot in padmasana.  Thighs will get stronger in this pose.  Please see photo # 8 and practice.

#8

Navasana (Please see photo # 9 and practice)

#9

Come down from chatushta peeta and without changing the position of legs perform two rechaka and purakas and as illustrated in the picture without bending the knees lift the legs up while lowering the neck a little bit.  Staying in this position without movement, perform rechaka and puraka for as long as possible.

Benefits: Slims down the waist and creates appetite

Ardha baddha padma paschimatanasana, part 1, (photo # 10, #11)

Procedure for practice: As in pachimatanasana, stretch the left leg forward and bend the right foot and place it on the left thigh with the bottom of the foot facing up.  As shown in the photo, from the back, take the right hand and grab the right foot big toe with the palm facing down.  Extend the left hand with a forward bend and tightly hold the left foot big toe with index and middle fingers or if possible with all fingers. Keeping the back straight, pressing the chin to the chest, perform not less than three rechaka and purakas (see Photo #10).  

#10

While doing the 4th rechaka, fully extend the mid portion of the body and while lowering the head place the forehead on the knee (see photo #11).  Now repeat the corresponding posture with the right leg extending forward.  In this posture, one foot is like paschimatanasana and one foot is in baddha padmasana. Therefore, it is called ardha baddha padma paschimatanasana.

#11

When people with obese or lean body types start practicing yoga and pranayama vigorously, it is natural to experience some pain in bone joints and musculature.  Because there is no type of exercise that will not induce such pain, we should not hesitate.  If we can tolerate for a few days and continue to practice, it will be most beneficial.  

Without practice, no one can achieve the ideal posture shown in the photos.  By gradually increasing the practice daily, we can achieve the perfect posture.  We should not use force.

Ardha baddha paschimatanasana part 2 (photo #14)

#14

While sitting similar to part 1, if the left leg is stretched out, turn the left palm outwards and grab the left foot just beneath the big toe.  Turn your neck towards the right shoulder and look at the back.  Do not change the position of the right hand.

When the right leg is stretched out, turn the right palm outwards and grab the right foot underneath the big toe.  Turn the neck towards the left shoulder and look at the back.

The benefits are so many that it is impossible to discuss them all.  Many afflictions that have their roots in waist, neck, stomach, arms and vision will be removed.  

This posture must not be done immediately after eating or by women who are more than 5 month pregnant.

Matsyendrasana

This is divided into uttama, madhyama and adhama (full, half and quarter) stages.

If one can practice, adhama matsyendrasana adequately, they are ready for madhyama and once proficient they will be eligible for full matsyendrasana.  Otherwise, they will be the target of so many afflictions.

It is unfortunate to do yoga practice without knowing this secret. Those with obese body type  must become proficient in the two parts of ardha baddha paschimatanasana before jumping into matsyendrasana.  Some people have obesity from childhood.  Now a days, 70 percent of both male and female children have obese body type.  This is a danger to a healthy life and acts as seed for the development of asthmatic condition. These kids must be coerced into learning yogabhyasa.  

Adhama matsyendrasana (photo # 15)

＃15

One must practice this posture for some time before moving on to other matsyendrasana postures.  Those who want to practice matsyendrasana and baddha padmasana must remain light eaters.  Otherwise, it will be hard to master these postures.  I’m going to stop providing detailed descriptions of postures now because I’m afraid that this manuscript will become huge.

I trust that those who are interested in practicing will learn from a qualified yoga teacher.  

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Appendix

Note: I will be posting the final part of this chapter, completing the translation of Yogasanagalu next week.