Ramaswami's Yoga Sutra Chanting Tutorial on Youtube plus other resources.

As promised Ramaswami uploaded his Youtube tutorial to chanting the Yoga Sutras ( first chapter only so far)

Here are just the audio (downloadable) versions from Ramaswami's Vinyasa krama CHANT page

***Here is my Yoga Sutra chant all the 4 chapters. Recorded for my book about 8 years back when I was about 65 . Please share it with your yoga friends if you like it.
http://youtu.be/Y87Ktcar6R4 from Ramaswami's Sept 2013 Newsletter

1.  Learning to Chant Yoga Sutras Lesson I (128kbps MP3)
2.  Learning to Chant Yoga Sutras Lesson II (128kbps MP3)
3.  Learning to Chant Yoga Sutras Lesson III (128kbps MP3)
4.  Learning to Chant Yoga Sutras Lesson IV (128kbps MP3)

Other Yoga Sutra resources from Ramaswami

The Basic Tenets of Patanjala Yoga by Srivastsa Ramaswami (Cambridge Yoga publications).
Ramaswami has been a student of Prof. Krishnamacharya for over two decades in the theory and practice of Yoga. Apart from Yogasanas and Pranayama, he has studied yoga texts such as Patanjala Yogasutras, Samkhya Karika, Hathayoga- pradipika. UpanishadsasChandogya,Taithiriya, Svetasvatara,Isavasya,the Gita etc., adhyayana(chanting) of the whole of Taithiriya Aranyaka of Yajur Veda and Upanishads, Mantraprasanam etc., all from the Acharya. He has also had yoga lessonsfrom Sri T. K. V. Desikachar, and has written a seriesof articles on Yoga, and also contributed to a few journals. S. Ramaswami holds a masters degree in Industrial Engineering and Management from Oklahoma State University, and has had teaching experiencein Indian universities. He has been teaching yoga practice and also the texts for over fiveyears.

A Brief Introduction to Yoga Philosophy: Based on the Lectures of Srivatsa Ramaswami [Paperback]
David Hurwitz (Author), Srivatsa Ramaswami (Contributor)

This is a brief guide to the Yoga Sutras of Patañjali. It is brief by way of being practical. After stating the goal of Yoga, it is basically an exposition of the eight limbs of Yoga Patañjali gives in Chapter two and the beginning of Chapter three of his Yoga Sutras.

Patanjali’s Yoga Sutras: Based on the Teaching of Srivatsa Ramaswami by Pam Hoxsey
Book and CD by Pam Hoxsey
Local author and yogi, Pam Hoxsey, learned to chant the Yoga Sutras from Srivatsa Ramaswami, who learned them from his teacher. T. Krishnamacharya. They met one-on-one for two hours each morning in two-week intervals, repeated over three years. They chanted the sutras, and then Ramaswami would discuss their meanings. This book--and the CD--is the result of their meetings together.
This version of the Yoga Sutras is comprehensive. Each sutra is written as a phrase, followed by a word-by-word translation, and then a summary of its meaning. In addition, a “tacit question” is often proposed to suggest what topic is being explained. Sometimes there are additional short “notes” to further aid in understanding.
At the end of the book is Ramaswami’s handwritten Sanskrit, followed by the chant phrases written in English with red and blue markings to indicate where the pitch goes up and down. And then there’s the CD by Pam, who has a beautiful voice, chanting the sutras. So you can both read the Yoga Sutras and learn to chant them as they were originally chanted and passed on through the centuries before Patanjali wrote them down.
You can order the book directly from Pam by calling 847.328.4246.

1974 Ashtanga syllabus, on the wall of the new shala plus the even older 1941 Yogasanagalu table in pictures

New edition to the wall of the new shala

See this link to the page that sits at the top of the blog concerning this syllabus.

'Original' 1974 Ashtanga yoga Syllabus

"In fact, David and I had no idea that there were two separate series until the end of that first four-month trip, when we were leaving, at which point Guruji gave us a sheet of paper with a list of the postures, which were listed as Primary, Intermediate, Advanced A, and Advanced B. At this point he told us to practice one series a day, and only once a day".
 from Ashtanga Yoga as it was (The long and the short of it )  Nancy Gilgoff

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Before that of course we had the outline of asana in Krishnamacharya's 1941 Yogasanagalu, there's an uncanny resemblance, talk about lineage.

Yesterday I posted probably the penultimate instalment of Satya Murthy's translation of that text,

Excellent News! More of Krishnamacharya's Yogasanagalu Translation - For remembrance Pages 84-91

Only about ten more pages to go and then we can see about posting a nicely formatted pdf edition.

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Here's the list of Primary and Middle asana from Yogasanagalu, these are closest to the syllabus above, the proficient list seems to be the advanced postures thrown in any old way. I've added the sheets I made up a couple of years ago of the asana in the lists, they perhaps show up more clearly the relationship with the 1974 Syllabus and how we know it today.

*btw, the suptakandasna in the final sheet isn't me, never have been able to do it (thus far), the picture is of David Williams.

It's probably a mistake to look at this as a fixed sequence, Krishnamacharya appears to have been much more flexible in how the asana were practiced in his 'classes', that said there does seem to be intuitive, if not sequences, then groupings of asana that are perhaps added to from the proficient group. There seems to have been the familiar standing and finishing groups.

Below the sheets is a reminder of how Krishnamacharya presented the asana in his earlier 1936 book Yoga mala and reproduced those asana descriptions in Yogasanagalu.

The picture sequences below are intended as a rough visual representation of the list above. 

Primary group : Standing

Primary Group : Seated 

Middle Group

Primary Group : Finishing 

Proficient Group

Proficient series correspondence with David Williams Ashtanga Syllabus

Advanced A Series

1-9, 13-20, 37, 39-41, 53, 

Advanced  B Series

21-28, 30, 35, 38, 42-45, 47-51, 55-56

2nd series

10-12, 29, 31, 33, 52, 54

?

34, 36, 46,

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Here's a reminder of how Krishnamacharya presented the asana to be formally practiced In both Yoga makaranda (1934) and Yogasanagalu (1941).

3. Pascimattanasana or Pascimottanasana

This asana has many kramas. Of these the first form has 16 vinyasas. Just doing the asana sthiti by sitting in the same spot without doing these vinyasas will not yield the complete benefits mentioned in the yoga sastras. This rule applies to all asanas.

The first three vinyasas are exactly as for uttanasana. The 4th vinyasa is caturanga dandasana, the 5th vinyasa is urdhvamukhasvanasana, the 6th vinyasa is adhomukhasvanasana. Practise these following the earlier instructions. In the 6th vinyasa, doing puraka kumbhaka, jump and arrive at the 7th vinyasa. That is, from adhomukhasvanasana sthiti, jump forward and move both legs between the arms without allowing the legs to touch the floor. Extend the legs out forward and sit down. Practise sitting like this with the rear part of the body either between the two hands or 4 angulas in front of the hands. It is better to learn the abhyasa krama from a guru. In this sthiti, push the chest forward, do puraka kumbhaka and gaze steadily at the tip of the nose. After this extend both arms out towards the feet (the legs are already extended in front). Clasp the big toes of the feet tightly with the first three fingers (thumb, index, middle) of the hands such that the left hand holds the left big toe and the right hand holds the right big toe. Do not raise the knees even slightly. Then, pull in the stomach while doing recaka, lower the head and press the face down onto the knee. The knees should not rise from the ground in this sthiti either. This is the 9th vinyasa. This is called pascimottanasana. In the beginning, everybody will find it very difficult. The nerves in the back, the thighs and the backs of the knees will feel as though they are being fiercely pulled and this will be extremely painful. The pain will remain for 8 days. After this, the pulling on the nerves will release and it will be possible to do the asana without any problem. This pascimottanasana has many forms. After first practising this asana with the face pressed onto the knee, practise it with the chin placed on the knee and then eventually with it placed 3 angulas below the knee on the calf. In the 10th vinyasa raise the head. In the 11th vinyasa, keeping the hands firmly pressed on the ground, raise the entire body off the ground and balance it in the air without touching the ground. The 11th vinyasa is called uthpluthi. The 12th vinyasa is caturanga dandasana. The 13th is urdhvamukhasvanasana. The 14th is adhomukhasvanasana. The 15th is the first vinyasa of uttanasana. The 16th vinyasa is the 2nd vinyasa of uttanasana. Afterwards, return to samasthiti. You should learn the intricacies of this vinyasa only from a guru.

Benefit: This will cure all diseases related to the stomach.

This asana can be done on the floor or on a mat according to the capabilities of one’s body. Learn some of the other forms of pascimottanasana krama by studying the pictures carefully. Pregnant women should not do this asana. But this can be done up to the third month of pregnancy. For men, there are no restrictions to practising this asana. If this is practised every day without fail for 15 minutes, all the bad diseases of the stomach will be removed.

4. Janusirsasana

This form follows the hatha yoga principles. Another form follows the raja yoga method. The practitioner should learn the difference. First, take either leg and extend it straight out in front. Keep the heel pressed firmly on the floor with the toes pointing upward. That is, the leg should not lean to either side. The base (back) of the knee should be pressed against the ground. Fold the other leg and place the heel against the genitals, with the area above the knee (the thigh) placed straight against the hip. That is, arrange the straight leg which has been extended in front and the folded leg so that together they form an “L”. Up to this point, there is no difference between the practice of the hatha yogi and the raja yogi.

For the hatha yoga practitioner, the heel of the bent leg should be pressed firmly between the rectum and the scrotum. Tightly clasp the extended foot with both hands, raise the head and do puraka kumbhaka. Remain in this position for some time and then, doing recaka, lower the head and place the face onto the knee of the outstretched leg. While doing this, do not pull the breath in. It may be exhaled. After this, raise the head and do puraka. Repeat this on the other side following the rules mentioned above.

The raja yogi should place the back of the sole of the folded leg between the scrotum and the genitals. Now practise following the other rules described above for the hatha yogis. There are 22 vinyasas for janusirsasana. Please note carefully that all parts of the outstretched leg and the folded leg should touch the floor. While holding the feet with the hands, pull and clasp the feet tightly. Keep the head or face or nose on top of the kneecap and remain in this sthiti from 5 minutes up to half an hour. If it is not possible to stay in recaka for that long, raise the head in between, do puraka kumbhaka and then, doing recaka, place the head back down on the knee. While keeping the head lowered onto the knee, puraka kumbhaka should not be done. This rule must be followed in all asanas.

While practising this asana, however much the stomach is pulled in, there will be that much increase in the benefits received. While practising this, after exhaling the breath, hold the breath firmly. Without worrying about why this is so difficult, pull in the stomach beginning with the navel, keep the attention focussed on all the nadis in and near the rectal and the genital areas and pull these upwards — if you do the asana in this way, not only will all urinary diseases, diabetes and such diseases disappear, but wet dreams will stop, the viryam will thicken and the entire body will become strong.

Whoever is unable to pull in the nadis or the stomach may ignore just those instructions and follow the instructions mentioned earlier to the extent possible. Keep the nadis in and near the rectal and genital areas pulled up, the stomach pulled in and hold the prana vayu steady. Anybody with the power to practise this will very soon be free of disease and will get virya balam. Leaving this aside, if you follow the rules according to your capability, you will gradually attain the benefits mentioned below.

Important Observation:

After practising the asana for just one or two minutes, do not whine that you did not receive any benefits. However little effort there is, if you keep practising the asana daily for at least 5 to 10 minutes, you will start experiencing its benefits in a few days. There is no doubt about this. If you keep practising it from half an hour to an hour following the given rules, you will get the benefits mentioned below.

1. Diseases of the spleen will be removed.

2. People suffering from a low-grade persistent fever in the stomach will notice that the fever, the resulting anaemia and other such dangerous diseases will be wiped out. Continuous and recurrent cough, bloated stomach, flatulence and the first symptoms of tuberculosis will disappear. As a result of these intestinal doshas being removed, the digestive power increases and one feels hunger at the appropriate time. When you are very hungry, it is essential to eat sattvic foods cooked in pure ghee or cow’s milk or goat’s milk. Rice avul, kara boondi (fried peanut flour), kara vadai, peanuts, chickpeas — these tamasic foods should never be eaten. Eating high-quality fruits and kanda mulam is very beneficial.

When they are hungry, some people will eat terrible things without thinking about it. This is a despicable matter. Because of this, they keep catching various diseases and suffering as a result.

If one keeps practising janusirsasana according to the rules described above, then whatever diseases cause blocking of urine and faeces, increase the heat in the nadis, cause an increase in vata, if any such acute diseases occur, they will be destroyed from the root and the practitioner will be in good health very soon.

Heavy head, burning eyes, weakness of the body, burning in the urinary area, fever caused by toxins built up due to indigestion and constipation, loss of ap- petite and sense of taste in the tongue due to a spoilt tongue, laziness or lethargy — all these will be removed by practising the asana in the highest standard. That is, all diseases caused by weakness of the nadis nearby will be removed.

It is important to always remember that it is necessary to practise such asanas like janusirsasana on both the left and right sides. The reason for this is that the strength of the body should be the same on both the left and right sides. Nowadays, modern games and physical exercises give strength to only one side of the body without developing proper blood circulation on the other side. This will result in paralysis and other such diseases. Therefore, every asana must definitely be practised equally on both the left and the right side.

Janusirsasana 2nd Krama

Whichever leg was folded and placed such that the back of the foot was between the rectum and genitals, place the back of the sole of that foot instead against the top of the thigh of the outstretched leg, firmly pressing against it. Now practise according to the rules described earlier. But the benefits of this will be received very slowly. Some people will not be able to place the head on top of the knee on the first day. But one should not abandon the effort thinking that this is impossible. If one keeps practising this for one or two months daily without fail, following the prescribed rules, then it will become possible.

It will be very difficult for those who have allowed excessive flesh to grow in the stomach and hips to practise this. By practising this regularly over a period of time, all the excessive flesh that has grown in or near the stomach and hips will melt, the joints of the bones and nadis will clear up, the stomach will grow thinner and eventually the head will touch the knee. The deposits of excessive flesh are the main cause for the lack of flexibility in the body. All this can be melted away with asana abhyasa.

Many people who have a protruding stomach like a pumpkin believe that they are healthy. Others think that they have correspondingly as much more strength as their arms, legs and thighs are excessively huge, and they keep trying to enlarge the girth of the body. One can clearly say that this is a result of their stupidity. Being blessed with good health is not in the plumpness of the body. The limbs of small children are soft and supple — to lift and bend them is easy. The limbs of adults should be similarly soft and supple and strong and there should be no obstruction to the prana vayu and the blood circulation. Everybody knows that people who have overly large stomachs or who are obese often have excessive breathlessness and bloating of the stomach.

But they have not realized that the vayu sancharam is not proper in any part of the body. When there is no proper movement of air in the body, mounds of excessive flesh will collect in the body forming a barrier. Without proper air circulation, how will the dust fly away? Without water, how can the earth become soft? Similarly, in our bodies, if we want the blood to circulate and the prana vayu to flow properly without obstruction, we need to first knock down and remove the bad deposits of flesh (durmamsam) which appear like a wall. Only prana vayu has the capacity and power to completely destroy the excessive blobs of flesh that exist here and there in the body. This cannot be done with any other medicine.

The stomach is the only cause of an untimely death. There is no other reason. The dwelling place of death in the body is only the big stomach and nowhere else. Even though we desire long life and good health, why do we make our stomachs very large and leave room for death in them? Is this not a terrible thing? Therefore, by practising janusirsasana following the krama with correct instructions, one can melt away the stomach, no matter how large it is. You can definitely believe that as the stomach reduces in size, the death dwelling in it will leave the body. There is no doubt about this.

It is superior to regularly practise this janusirsasana before becoming preg- nant. One should not do it after becoming pregnant. If women who have stomach pain during menstruation practise this asana following the instructions mentioned above, in one or two months, all the germs that cause the stomach pain will be removed from the blood channels and will be expelled out of the body through the urinary tract.

This has 22 vinyasas. The 8th and the 15th vinyasas are themselves the asana sthiti. The benefit is correspondingly as great as one’s capacity for recaka.

Excellent News! More of Krishnamacharya's Yogasanagalu Translation - For remembrance Pages 84-91

We've had to wait for some time, since January in fact, on account of Satya's other commitments, including a trip to Mysore I believe where he had the chance to receive some assistance from friends (thank-you), but here's the next instalment of Satya's translation of Krishnamacharya's Yogasanagalu. 

Thank you Satya for your continued commitment to the project.

This I believe takes us, what half way through the final section, only ten more pages to go.

I'm posting this before reading it myself, can't wait.

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The ongoing Krishnamacharya Yogasanagalu Translation project, sits on one of the page bars at the top of the blog ( below the main picture). 
Yogasanagalu translation project

http://grimmly2007.blogspot.co.uk/p/yogasanagalu-translation-project.html

Krishnamacharya's Yogasanagalu Pages 84-91

 Krishnamacharya's Yogasanagalu (1941) p88 original

For Remembrance

Hundreds of years ago, practice of yoga was as popular as the Vedas.  According to the power of the person, it could be samantraka (possessing charms or spells) or amantraka (without the vedic verses).  Now it exists only  in some people.  Upanitas (those invested in Brahminical thread and study vedic philosophy and texts) are empowered in both.  Anupanita is empowered in amantraka yoga only.

How Gandharva veda (classical music) is differentiated into seven different notes, Veda chatushtaya is discriminated as udatta, anudata and swanta, Mantras are divided into anganyasa, karanyasa and vyapakanyasa, the third step of yoganga called yogasana was rooted in vinyasa and practiced customarily with vinyasa.  Only some people still have that practice.

However, some of our people of the country of Bharata, by peer pressure,  are forgetting our rooted customs with respect to dress, language, food, drinks, bathing and sandhyavandana practice.  Similarly, if we say that people are forgetting the vinyasa that goes along with the asana practice for the  third step of yoganga, it is not incorrect.

While practicing yogabhyasa, the variations of inhalation and exhlations are known as vinyasa.  This is explained in Patanjalayogasutra 2, (47 - 48).  Please see the appropriate translation and commentary.

It is enough if you remember “Samsargaja doshaguna bhavanti.”

Music needs shruti and laya, yoga requires deep breathings and mind needs concentration.  If you miss one of these elements, yoga and raga becomes unbearable.

1. Restrain prana with pranayama
2. Restrain mind with dhyana and japa
3. Restrain vision from Shanmukhi mudra
4. Restrain Vajni (speech) with silence
5. Restrain sex organs by satvik food

These five practices will provide increased lifespan, knowledge and sense of well being.

It is not difficult for boys and girls to learn vinyasa.  Five year old boys and girls can start to learn yoga. Those who are old and sick can start practice without vinyasa and learn gradually.  People who are blind, speech and  hearing impaired can also learn to practice yoga.

Samakaya

This is an important characteristic of the eight step yoga practice.  In our land of Bharata, there are three types of people: sthoola, krusha and vakra.  Sthoola is obese type, krusha is lean and emaciated and vakra is crooked and curved.  Crooked body is an abnormality and a disease.  Obese body type have a tendency to breath short and shallow.  Although the lean can breath deeply, they get tired quickly.  The crooked body type have a difficult time in stretching the limbs.  Without bending and stretching, such body type do not get proper blood and oxygen circulation. This also applies to obese and lean type.

Practicing yoga with deep breathing variations known as langhanakriya and brahmanakriya can eliminate these body variations and impart strength and beauty.

Recently, we are seeing people who are extremely obese and suffering from heart diseases.  We are also seeing people who are lean due to lack of proper nutrition.  Some have experienced a hard life of growing  up on the streets from childhood and have become crooked.  Primary reason for these are overeating, eating only dry food or other unhealthy practices.

Yoganga practice with appropriate vinyasa will eliminate and normalize all three types of body variations.

Samakaya is very important for yoganga practitioners as procalaimed in Bhagavad Gita as “Samam kayam shirogrivam.”  After each practice, one should stand in samasthiti with hands folded together in front of the chest and pray to their ishtadeva (preferred God).

Please see the picture illustration here.  Samastithi position showing the samakaya expression gives happiness.  Some people can get proficient in some yoganga asanas very quickly.  For others it may take longer.  One need not get discouraged.

Please study the Patanjalayogasutra “Sa tu deerghakalanairantaryasatkadarasevito drudha bhoomihi”

Due to misuse, left and right of muscles can become right and left.  Vinyasa practice can set this right.

Vishayabhavane

What must be the mental status during the practice of yoganga?  This is determined by vinyasa.  Although people may have sufficient wealth, gold and other material riches, if they do not have relaxed movement of pranavayu in their body, they will not be happy.  The inhalations and exhalations in non-practitioners of yoganga are approximately 360 per galige (24 minutes).  One day including day and night consists of 60 galige’s and therefore 60 x 360 = 21600 breathings.  This number is for healthy people.  In the diseased, the number can be higher or lower.  In children, pregnant women, drunks, and criminals, the rate of movement of prana is entirely different.  Overall, it should not exceed 21,600.  If it exceeds, untimely death is assured.

Those who practice yoganga, with the power of vinyasa and pranayama, have the ability to significantly decrease this number.

While practicing yoga with reverence, one can offer their essence to God during exhalation and during inhalation, imagine/suppose that God is entering your heart.  During kumbhaka, we can practice dharana and dhyana.  Such practices will improve mental concentration and strengthen silence/stillness.  Eliminates agitation and restlessness.  This is easy for people with samakaya personality and impossible for Vishamakaya’s.

Standing in samakayastithi (samastithi), we have to invite ishtadeva (preferred God) into our heart and pray.  This is called “Hrudyaga” according to some people.  This must be done standing only.  

Pranayama, dhyana and japa must be done in samakaya stithi while seated.  Pranayama practices must always be done in a sitting position.  Only Bahyaradhane (outward prayer or glorification of God) can be done sitting or standing.

The basis of daily count for pranavayu in people is from the Patanjaladarshana section of Sarvadarshana collection by Sri Sayana Madhava.

The reverence and respectful reflection during  pranayama and yoga practice is discussed in Sri Vishnusahasranama text under the stanza “Suparno vayuvahanah..”

While practicing yoganga, according to samakaya or vishamakaya state correspondingly Brahmanakriyala-langhanakriya or samakriya vinyasa must be performed.

Samakriya means, equal inhalation and exhalation.

Yogasanagalu (continued)

1. What does it mean?  
2. Amantraka, Samantraka , is there a difference between these?
3. At what age does one have permission to practice?
4. How many are there?
5. Must everyone practice all postures?  It is natural that these questions are being asked now.
6. Can one learn and practice by using photos and charts?
7. Instruction/advice by a Guru necessary?
8. How long should one spend on yoga?
9. Why don’t we move our limbs faster like they do in today’s physical exercises such as drill and sports?
10. Why? There is no end to such grumbling.

Answers:

1. For those who believe, the answer is that it is a body position and a spritual practice producing stillness and joy that permits union of jeevatma and paramatma. Those who don’t accept Paramatma, but accept jeevatma, understand it as the union of jeevatma (soul) and the mind. For those who do not accept the philosophy of personal soul, understand it as the body practice that permits the union of indriyas(cognitive organs) and the prana.
2. Indians could feel both of these types of reverence. However, due to the siege on the nation, only left in few families.
3. At the age when a child can eat on its own, has permission to practice.
4. The number if asanas are equivalent to the number of animals in this world
5. One should practice appropriately according to one’s body endowed with samabhava or vishayabhava. Learn this from the smart ones. Therefore, some people must become completely proficient in the art of yoga.
6. (-7 ) Yoga, music, medical treatment and dance - all these must be learned under a Guru, otherwise could be dangerous.
7. 
   
8. Not necessary to practice for more than an hour. One hour in the morning and one hour in the evening before taking food.
9. If you move your limbs quickly like they do in drill and sports, it will lead to imbalance in blood circulation and movement of pranavayu and will lead to sthoola kaya and vakra kaya body type instead of samakaya, but may also develop crooked limbs.
10. It will eliminate all types of diseases and will help develop mental concentration. However, I would like to remind the only condition that yoganga sadhane must be learnt under the supervision of a Guru.

All these information provided here is based on texts such as Patanjaladarshana, Yogayagnyavalkya samhita, many Upanishats, Gheranda samhita, Hatayoga pradipika, etc.

Instead of believing that only asanas as the practice of yoga, but understand that practicing other limbs(elements) along with it(asnas) is the yogabhyasa, is a beautiful saying.

Profound Instructions

Those who practice yoga by following rules for consumption of food, speech and place can obtain immediate benefits.

Among countless yogasanas, which one is middle, higher and lower?  Which one should be practiced first? Which ones can be practiced by pregnant women?  Commonly how many types?  By these interesting and confusing questions, one should not feel doubtful.

Standing, sitting, lying, legs stretched, legs folded, body turned sideways, upside down, and jumping, with so many types available, if one decides appropriately on the basis of body type, age and disease state, the asanas will be higher and most beneficial.  Women who are 5 month pregnant must not do asanas involving extreme bending.  If pranayaman, japa and dhyana are practiced as per the customs of the household, there will not be any problems.

After giving birth, from 16th to 21st day, once a day, anuloma, viloma, pratiloma and ujjayi pranayama without kumbhaka may be practiced.  After 24 - 45 days, there is no restriction to practice yogasana.

During period, women should not practice yoga.  However, if they have abdominal pain, if they practice mahamudra, baddhakonasana and upavishtakonasana along with moolabandha, they will get relief from pain.

If men have ejaculation or urinary problems, they should practice salamba sarvangasana with udiyana and moolabandha along with two types of sheetali pranayama.

When starting to teach students or patients who came for treatment, yoga instructors must first demonstrate deep and subtle inhalation and exhalation following the Ujjayi system.  This is the basis of yogabhasa.  Offer prayers foremost to Patanjali and then to Ananta Nagaraja and then start.

During uttarayana, shukla paksha, one can start on an auspicious star and day with asanas appropriate to the personality.  However, for sthoola (obese) body type, it is best not to teach sarvangasana and shirshasana until the obesity has come down.

Updated : Questions to Krishnamacharya from his students

from Questions to Krishnamacharya from his students in 

Yogacarya Krishnamacharya - The Purnacarya. Edited by Mala Srivatsan.

The 68 questions and answers below are also available in Spanish from

Patricia Aballay's Conciencia Yoga Blog

Conciencia Yoga

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Prof. T. Krishnamacharya from www.yogastudies.org

1. What is Yogasana?

a.   For those who have faith, yogasana is a posture which is both comfortable and firm (sthira and sukha). The asana-s done to realise the link between the jivatma and the paramatma

b.   For those who do not have faith in God but accept jiva, yogasana is a particular position of the body which aids in the discipline of the senses and prana

c. For those who do not accept jiva, yogasana is a particular posture that aids in the discipline of the senses and the prana.

Whether a person is interested in bhakti or in ahangraha upasana or in mamas santi he/she has to develop the ability to remain in a state of dhyana.

Dhyana must be done in a seated position.

2. What is the role of the mantra in asana practice?

For the Indians who have faith in mantra, which is timeless, and which has been received through a teacher, the mantra has to be included in the asana practice. This is known as samantraka asanabhysa. However, this ability is left only in a few families because of the great changes and turmoils that have taken place in bharata

3. What should the duration of pranava be during recitation?

The time for pranava should be six seconds during the practice of pranayama

4. What is the first step in dhyana for a beginner?

For a beginner it is desirable to use a very beautiful murti (idol).


5. At what age can one start practicing yogasanas?

A person is fit to practice when they can eat by themselves.

6. How many asanas are there?

There are as many as the number of species.

7. Can everybody do all of the asana's?

Taking into account the structure of the body and the distortions in the body one should do the appropriate asana. only experts can guide the student. However at least some student must become completely competent in the practice of asana-s.

8. Should asana vary according to age?

Yoga sadhana can be divided into three krama-s

1.   Sesti krama - This is up to the twenty-fifth year coinciding with the brahmacarya asramam. At this stage there is a need for cikista, as the sadhana is done to develop the strength of the body, the senses and the mind. The body should never become weak. However, if a person is sick at that age, one has to follow a combination of srsti and sthiti krama. In the ancient times up to the age of twenty-five a person would be in gurukulam. Under the guru's care there is not much need for sthiti krama. Patanjali has shown many ways for which each sadhana according to the requirements of the individual. It is the responsibility of the instructor to guide the individual.

2.   Sthiti krama - is from the age of twenty-five, when most of the people are grhasthas. For the married person, prevention of illness is desirable. however, in reality there is great scope for sickness. the power of the body, the senses and the mind get reduced, the life span is curtailed and unexpected death is likely. We should make sure that the yoga sadhana will avoid or correct this for, under no circumstances should one be deprived of good health.

3.   Samara  krama -  Practices from the age of seventy-five to one hundred. Only that yoga sadhana that will promote para, a para vaigram, jnanam and bhakti must be practiced. Moreover, if one practices yogasana-s, without respecting proper inhalation and exhalation, failure both in terms of immediate and long term benefits will result. the person may also suffer from some ailments.

9. Can a person practice yogasana using photographs?

Yoga, music, medicine and dance should be learned through a guru. Otherwise it is dangerous.

10. How many times should one practice yogasana's?

It should be practised for one hour in the morning and one hour in the evening before meals.

11. How long should a person stay in an asana every day?

A person should stay in any one asana for at least fifteen minutes.

12. How long were the sages practicing yoga?

Nine hours a day. they included the performance of sandhyavandanam three times a day

13. What must form an essential part of a person's daily practice?

A minimum of ten minutes in antah-tratakam, sanmukhi mudra or mahamudra is essential.

14. What should be done when there is limited time available for practice?

When time is limited one can reduce the time taken to practice sirsasana and sarvangasana.

15. When can one see the results of practice?

After three months of continuous practice.

16. What should be the ratio of practice between asana, pranayama and dhyana?

The time spent in pranayama should at the very least be equal to the time spent in asana. The time spent in dhyana should be equal to the time spent in pranayama. Jada yoga is the practice done without a mantra or without the attitude of Ishvara pranidhana.

17. Should the asana practice be done fast and why not?

Fast movements will distort both blood circulation and the respiration. This results in crookedness of the body and injury to the different parts of the body. Slow practice of asana-s with proper respiration will not only remove the defects in the body but result in cotta ckagrata. However, I must insist that this practice should be done from the direct instruction of a teacher.

18. What does jitasana (asana jay am) mean?

Jitsana is the capacity of the person to stay in an asana for a length of time without experiencing pain. In ancient times the sages were able to stay in an asana for more than three hours during their pranayama and shyana practice.

19. What is meant by jitasvasam?

When a person is capable of doing any length of bhya kumbhaka (hold after exhalation) and anta kumbhaka (hold after inhalation) without getting tired, such a person is called a jitasvasi

20. How long should one stay in Sirsasana and Sarvangasana?

The time spent in each asana should be the same. The number of breaths taken in Sirsasana should be equal to the the number of breaths taken in sarvangasana. The length of each breath should also be equal. The postures are like the eyes of yoga. They strengthen the senses and the respiratory organs. A person with a heart problem should approach the practice of these asana-s with the utmost care. Only when a student is capable of doing sarvangasana should the teacher think of teaching him Sirsasana. people with asthma will have problems in practicing these postures. In the beginning these people should stay for two or three breaths only

21. Is there a difference in the practice for men and women?

The practice for unmarried women is the same as that for men except during their menstrual cycle.

22. How should very obese people and pregnant women be taught?

They should not be allowed to practice on their own without a teacher. When obese people practice on their own they may experience chest pain, vomiting and giddiness, due to the changes in the breathing pattern there could be a displacement in the womb.

23. What about the practice for women after child birth?

They can begin to practice three days after the childs birth, if they do not have any illness. They should begin with ujjayi pranayama, without kumbhaka, twenty-four breaths three times a day, for one week. They can then proceed to lie on their backs, legs bent, in desk pose and move their arms with breathing. Still later, they can raise their legs to touch the toes. After 15 days they can do dandasana. After a month they can do parvatasana and nadisodhana pranayama. After two months they can do sarvangasana. However, during pregnancy they should not do sirsasana and sarvangasana after the 5th month. They should not do paschimottanasana and similar postures. they may do mahamudra.

24. What is yoga?

One should work towards the knowledge and proper functioning of the sarira (body), the indriya-s (senses), the prana (breath) and the mamas (mind. Only while maintaining good health, alertness, longevity, comprehension and dharana sakti ( one pointedness), can one experience the jivatma, paramatma and the universe. the pratices leading to this experience is called yoga. The sastras (sacred teaching) that teaches this is called yoga sastra and has been in existence from unknown times.

25. How many kinds of Yoga are there?

There are four kinds of yoga. Sarira yoga (concerning the body) indriyaki yoga (the senses), manasika yoga ( the mind) and the adhyatmika yoga (the atma). The yoga that brings strength to the body by removing illness is known as sarira yoga. The yoga that promotes and sharpens the senses is known as indriyaki yoga. The yoga where the mind becomes stable and free from worries and which leads to a state of ekagrata ( one pointedness ) is known as manasika yoga. When a person is able to practice long and smooth inhalation and exhalation without becoming breathless, illness is removed. Such a person becomes stronger, has a longer life and can do better sadhana. This leads to the actual experience of the jivatma, paramatma and the universe. This is know as adhyatma yoga.

26. Who is competent to the practice the yogabhyasa?

Any person who aspires to experience the joy of sarira, indriya, mamas and adyatmika yoga, is eligible to practice yoga. there is no restriction of sati (caste), kulam (clan), gotta (lineage), stir (women), purusa (man), age, wealth, position or ashram (stage of life).

27. What is yogabyasa krama?

There has to be a krama (order of practice) for yogabhyasa. In the yoga sutra, niyamas (disciplines) are proscribed according to the individuals capacity. These niyamas form the yogana-s that are mentioned in the sastra-s. the yoganga-s are yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and smadhi.

a) Yama: This comprises 

(1) Ahimsa - not to cause any himsa (injury) to others. 
(2) Satya - to be truthful in thought speech and action. 
(3) Asteya - not to aspire for another persons wealth. 
(4) Brahmacarya - to observe jitendriyam ( mastery over the senses) and pativram (fidelity to ones wife/husband). 
(5) Aparigraha - to have only what one actually needs and not possess in excess.

b) Niyama: This comprises. 

(1) Sauca - to have both internal and external cleanliness. External cleanliness deals with snanam (bath), panam ( what you drink), vastradharanam (clothing) and bhojanam ( the quality of food you eat). Internal cleanliness refers to the mamas (mind). The mind must not pursue bad thoughts. If this is not checked, it leads to apavitram (impurity) which will result in the decline of health and would not bring the benefits of yoga. 
(2) Santosha - To accept gracefully whatever happens as the will of the Lord. 
(3) Tapas - to have one meal once in eight days and to fast for an entire day, once in fifteen days. To follow the sastra-s. To undergo physical discipline and live in austerity exposing oneself to the forces of nature. 
(4) Svadhyaya - to study the vedas according to ones sakha (branch) and to do japam according to the upadasa of his acarya. 
(5) Ishvarpranidharna - to offer to lord Narayana, with love, all the benefits of the nitya (daily) karma-s. One must aspire to this and work towards it's growth day by day. These disciplines must be developed step by step without deluding oneself. T

These niyama-s make the yogabhyasa krama

28. What is the procedure one follows for yoga?

Asana-s are the means of reducing illness and for promoting health. The practice of asana makes a person agile. The asana-s should be taught according to the individuals requirements and must be taught in vinyasa. There should be a niyama in the breathing while practicing asana-s. Inhalation and exhalation should be decided according to the movement of the body. The length of the recaka and puraka depends on the asana and this is what helps the healing of illness. If the correct breathing is not done the practice is a waste of time. It is important to learn from a guru. If a person learns from a book then there is no point blaming the sastra-s from not realising the benefits mentioned therein.

29. Why is there the division of hatha-yoga and raja-yoga?

In his work Hatha-Yoga-Pradipka, yogi Svatmarama says ha-tha yoga is the bringing together of the two vayu-s the prana and the apana which are moving in the two nadir the ida and pingala. To have this vayu enter and remain in the susumna is hatha. The word ha- means ida and the word tha- means pinga'a. They are symbolic. The Hatha Yoga Pradipka itself says, that Hatha yoga vidya is to prepare the person to Raja yoga. Raja yoga here means bringing together of the jivatma and paramatma through Asamprajnata Samadhi.

30. On what basis do we follow the practice of yogasana? 

The adharma for Yogasana-s are the four veda-s, the upa-veda-s, the eighteen Puranas, the sutras and the smrtis. They have been handed down to us through the upadesa and the anutsthana of the respective acaryas.

31. Is there any relation between the approach to sickness in Nathamuni's school and Ayurveda?

Nathamuni deals with disease and therapy in conformity with the teachings of Ayuraveda. However, Nathamuni-s emphasis is on Niskamaya karma, yoga-anga anusthana, sattvika ahara, maunam, ekanta-vasa, bhakti and prapatti. In Ayuraveda, however there is more emphasis on medicine and surgery. Except for this there is no difference between Nathamuni's school and Ayuraveda.

32. Is it possible to learn pratyahara and antaranga sadhana from a teacher?

Practices like pratyahara can be learnt from a teacher. However, this should be after the age of sixty. Until then pranayama is adequate to give healthy long life. there is no doubt about this.

33. How many kinds of vinyasa's are there?

The number of vinyasa-s vary from five to fifty

34. There seems to be identical verses in Sivasamhita, Gherenda Samhita and Hatha Yoga Pradipka. Does it mean they are all based on the same text or did they have a common teacher?

If yoga is still vogue it is because of these texts. The authors did not write anything new. They received these sloka-s from their teachers and have presented them in the sloka form. The original master for yoga was Brahma himself. This is what Siva has spoken in the Ahirbhudnya Samhita. In the beginning of Kali yuga the first teacher was Sathagopa maharani. He lived in Alvar Tirunagari and his decedent and decibel was nathamini of Viranarayanapuram. It is sad that some of my own students have given up on sampradaya and are instructing differently.

35. Which is the most important yoga text today?

What is most important is that the student and the teacher must begin and end their yoga practice with a prayer to Ananta Nagaraja and Ananta Pradmanabha.

36. Are the techniques like viloma pranayama, anuloma pranayama, pratiloma pranayama, the different asanas and vinyasas that we use mentioned in any adhara grant (text)? or does it follow a guru parampara?

The pranayama-s are mentioned in the Nathamuni's sampradaya.

37. How are the texts like Goraksa Samhita and the Hathayoga Pradipka compare with the approach of the Yoga Sutra?

Goraksa Samhita and Hatha Yoga Pradipka contain certain practices such as nauli, dhauti, basti, kundalini, calina etc. These are not consistent with the spirit of the yama and niyama of the Yoga Sutra. Besides the claims made in those texts about the benefits of Sad kriyas are contradicted in the Hatha Yoga Pradipka. The most important differences is that, in the Yoga Sutra the focus is in Citta Vritti Nirodha. However some of the practices in the Hatha Yoga Pradipka and Goraksa Samhita are useful. It is suggested that these texts prepare a person for Raja yoga. Raja yoga is another name for the Yoga Sutra.

38. Why should one do vaidika-sastriya karma?

For the present benefit and for the future (after death).

39. Why should there be upasana of the devata?

Istartha Siddhi - you attain what you desire.

40. But this becomes kamayam. Is it desirable?

Kamyam is possible but it is not desirable.

41. What is dharma? Please explain in simple terms.

That which prevents a persons fall.

42. There are many approaches to the word 'Yoga', Which of these have to be refuted?

Adharmika yoga is to be refuted.

43. What is Adarmika yoga?

Adharmika yoga is the yoga that has not been mentioned in the Yoga Sutra.

44. Where in the Yoga Sutra is the Sadanga yoga of Nathamuni mentioned?

Isvarapranidhanadva is the sadanga yoga. Sadanga yoga is surrender. The six steps that are involved in Bhakti are 

1) that God is ultimate. 
2) the ideas that are not in line with this are rejected 
3) to have confidence that 'HE' would protect us. 
4) one ought to praise him, like worship. 
5) that you are at the service of God. 
6) there are no compromises - i.e. you ask him only for his blessings and nothing else. 

This type of bhakti is called visvasam

45. What is the evidence that bhakti alone leads to mukti?

The same sutra is the answer. Yogasutra 1.23 to 1.30

46. What does the bhakti mean to a person who has no belief in Isvara?

Love is bhakti for them

47. What is the difference between prakrti and prapancam?

Prakrti and prapancam are the same

48. Prakrti that has guns-s is mentioned as acaitanyam. How is this?

That which changes is acaitanyam. That which doesn't fluctuate is caitanyam

49. How can there be a samyoga between the prakrti, paramatma and the jivatma?

Samyoga can only be through paramatma

50. What is Jnana yoga?

Jnana yoga is the understanding of the relationship between the paramatma, jivatma and prakrti

51. Are bhakti and prapatti the same?

No, In prapatti the Sadanga yoga is predominant.

52. What is Raja yoga?

Raja means paramatma. So raja Yoga is jnana yoga. Yoga here refers to the paramatma jnanam

53. Does Hatha yoga mean a forceful yoga?

No.

54. Some people describe that the kundalini goes through the susumna to the sahasrara. is it correct?

No. It is the prana vayu that moves through the susumna.

55. What happens to the kundalini when the highest of hathayoga is mastered?

It is not explained in our sastras. It's position itself is disputed i.e. where and when it happens to to the kundalini is not clearly mentioned in the sastras.

56. Is dhyana, dharana, samadhi a sadhana or a siddhi?

Since it has been mentioned as a samyama it is attainable. So it has to be a sahana.

57. Should yama and niyama, precede the practice of asana and pranayama?

Yama, niyama, asana, and pranayama go together. Without the varnasrama dharma, yama and niyama are not possible.

58. Yoga means to join. It is like many grains together?

It's like sugar and water or salt and water.

59. When there is samyoga, how will there be viniyoga again? Is it also an activity? If so how does it happen?

When we are linked to the outside we are automatically delinked inside. If we are linked to the inside we are automatically delinked to the outside. This could happen either because of the gunas-s or the power of the visaya (object). When there is a link with a visaya it is samyoga with that, but viyoga with the others.

60. What does prapancam mean? is it sat yam?

Prapancam (universe) is the imagination: nor is it distorted.

61. Is there any significance attached to our dress and to the sati to which we belong?

Our dress indicates the culture to which we belong

62. Is brahmacarya practiced in grhasthasrama? What is the difference between a brahmacarya in grathasrama and a brahmacarya in a brahmacarya asrama?

In brahmacarya asrama, studies are most important, but the priority changes in grhasthasram.

63. It has been said that our mind is linked to the kind of food we eat. What about our other samaras and  sahavasam?

Whatever has been mentioned for the suddhi (clarity ) of the mamas (mind ) is important. That is why food has been given so much importance.

64. There are many texts on Yoga. Which of them are important and which are less important?

Any text that does not emphasise astanga yoga is not an authority.

65. Where is the evidence that Visnu is sattvika devam, siva rajasika devam and sakti tamasika devam?

The evidence is in the puranas.

66. How is it that we are able to understand the suksma visaya that has been mentioned in the sastras?

Due to the effect of the parinama. Some times the suksma visaya becomes sthulam and during such time there are people who can comprehend it. that is why some have the experience of the suksma visaya while others do not.

67. What is the difference between sa-guna and nir-guna?

Sa-guna has a predominance of the three tunas. In ni-guna the tunas are not predominant. It doesn't mean that there are no tunas but the attaributes of the Lord transcends the tunas.

68.  What is your message to humanity?

Om.

*

Works by Krishnamacharya 

from http://krishnamacharya.net/works

unfortunately most of the articles mentioned have not been released

Books:

1. Yoga Makaranda
2. Yogaasanagalu
3. Yoga Rahasya
4. Yogavalli

Other works (essays and poetic compositions):

1. “Yogaanjalisaaram”
2. “Disciplines of Yoga”
3. “Effect of Yoga Practice”
4. “Importance of Food and Yoga in Maintaining Health”
5. “Verses on Methods of Yoga Practice”
6. “Essay on Asana and Pranayama”
7. “Madhumeha (Diabetes)”
8. “Why Yoga as a Therapy Is Not Rising”
9. “Bhagavad Gita as a Health Science”
10. “Ayurveda and Yoga: An Introduction”
11. “Questions and Answers on Yoga” (with students in July 1973)
12. “Yoga: The Best Way to Remove Laziness”
13. “Dhyana (Meditation) in Verses”
14. “What Is a Sutra?”
15. “Kundalini: Essay on What Kundalini Is and Kundalini Arousal (sakti calana) Based on Texts Like the Hatha Yoga Pradipika, Gheranda Samhita, and Yoga Yajnavalkya”
16. “Extracts from Raja Yoga Ratnakara”
17. “Need for a Teacher”
18. “Satvika Marga” (“The Sattvic Way”; philosophy/spiritual/yoga)
19. “Reference in Vedas to Support Vedic Chanting for Women” (philosophy/technical)
20. “Fourteen Important Dharmas” (philosophy)
21. “Cit Acit Tatva Mimamsa” (philosophy)
22. “Sandhya-saaram” (ritual)
23. “Catushloki” (four verses on Sankaracharya)
24. “Kumbhakonam Address” (catalog)
25. “Sixteen Samskaras” (rituals)
26. “Mantra Padartha Tatva Nirnaya” (rituals)
27. “Ahnika Bhaskaram” (rituals)
28. “Shastreeya Yajnam” (rituals)
29. “Vivaaha” (marriage rituals)
30. “Asparsha Pariharam” (rituals)
31. “Videsavaasi Upakarma Nirnaya” (rituals)
32. “Sudarshana Dundubhi” (devotional)
33. “Bhagavat Prasadam” (devotional)
34. “Narayana Paratva” (devotional)
35. “About Madras” (miscellaneous)

The video below produced by AG Mohan

Transcript

Krishnamacharya was unique in many ways — as a master of yoga, as a teacher, as an Ayurvedic physician and as a scholar.  

In the West, Krishnamacharya is mostly known for his contribution to the revival of the more physically oriented disciplines and practices of hatha yoga.  Therefore, he is often referred to as “the father of modern yoga.”  

The notion that Krishnamacharya practiced and taught yoga that was somehow “new” or “modern” is primarily due to the many distortions or misunderstandings about the link between the physical practices of hatha yoga and the meditational practices of raja yoga.   He was the conservator of the ancient teachings of raja yoga.

As a master of yoga and a great scholar, he practiced and linked the physical practices of hatha yoga with the mental states of samadhi described in the Yoga Sutras of Patanjali.    Let us listen to the great master on what is yoga.  

Krishnamacharya:  Yoga is an awareness, a type of knowing.  Yoga will end in awareness. Yoga is arresting the fluctuations of the mind as said in the Yoga  Sutras (of Patanjali): citta vritti nirodha.  When the mind is without any movement, maybe for a quarter of an hour, or even quarter of a minute, you will realize that yoga is of the nature of infinite awareness, infinite knowing.  There is no other object there.”

During my interview of Krishnamacharya in 1988, he continued to expand on his personal experience of this yogic state of samadhi.  

This state of samadhi — the pinnacle of sustained mental focus and the goal of classical yoga — can be reached through pranayama.  Krishnamacharya used to say that pranayama is critical among the eight limbs of yoga.  The practice of pranayama is preceded by the practice of the mudras and the practice of asanas.  These are truly amazing photos of the great master.  

In addition to his mastery of asanas, Krishnamacharya was able to bring the involuntary functions of the body — like the heartbeat — under voluntary control.  

He was not only a master of yoga but also had titles equivalent to doctoral degrees in all the six Vedic darshanas.  

Krishnamacharya taught yoga for nearly seven decades.  He started teaching yoga under the patronage of the Maharaja of Mysore in the 1930s.  Indra Devi, B.K.S. Iyengar, and Pattabhi Jois studied with him during this period.  

What was Krishnamacharya teaching during the 1930s?  The silent film from 1938 contains the yoga practice of Krishnamacharya, his wife and children, and B.K.S. Iyengar, who was also the brother of his wife.  

An analysis of this 1938 video will reveal that Krishnamacharya’s teaching was based on this principle — “Teach what is appropriate for each individual.”

Video of Krishnamacharya’s children – 5 to 7 years old

He taught jumping asanas to his children, who were 5 to 7 years old. 

In an interview, B. K. S. Iyengar recalled that Krishnamacharya taught vigorous jumping movements to him.  

B.K.S. Iyengar:  “Well, you know it is very difficult for a boy of 14-15 years to analyze what my Guruji was teaching, what type of yoga was teaching, or something like that, you know?  Well, I can say it’s like a drill system to a very great extent… So, naturally my Guruji  must have thought that for these martial people, like martial art, yoga has to become a martial art to train them. So there were vigorous, rigorous movements what you call today ‘vinyasa,’ which is jumping movements from asana to asana which you have seen in my 1938 film.  So, that was the way he was teaching.”

Let’s see that. 

Video of Iyengar – 20 years old

Video of Krishnamacharya’s wife – 24 years old 

The Acharya taught differently to his wife to strengthen the organs in the lower abdomen.  Although his wife and Iyengar were almost the same age, Krishnamacharya taught them very differently.  He did not teach deep backbends to his wife.

Video of Krishnamacharya – 50 years old 

Now, watch the practice of Krishnamacharya when he was 50 years old.  Although it appears as if he is doing just head stand, he was actually practicing the viparita karani mudra, which involves long, deep breathing and suspension of breath and bandhas with mental focus.

Krishnamacharya wrote a book called Yoga Makaranda in 1934.  Part I of this book was published by the then-Maharaja of Mysore.  Part II was not published. This is the file cover of the original type written manuscript of Part II.  His son, Desikachar, and myself had classes together on some texts like the Yoga Sutras.  During the 1970s, we reflected on and attempted to edit this manuscript but its publication did not come to fruition.  

In Yoga Makaranda Part II, the Acharya not only details the methodology for each asana but also cautions against the use of force in the practice of asana.  

Currently, there are several misconceptions and confusions regarding the teaching of the Acharya.  There is a notion, for instance, that he was innovating his teachings over a period of time.  He did not.  He always taught what was appropriate for each individual.  The purpose and the capability of the person determined the practice.  He always designed the practice depending on the person and the purpose.

To a question on “Should the asana practice be done fast and why not?”, Krishnamacharya replied that fast movements, and in turn, fast breathing will disturb the flow of prana and will result in imbalances.  Slow movements with long inhale and exhale will help with proper prana flow and mental focus.  

His personal practice was always with long deep breathing and mental focus. Observe the position of his head, the lower abdomen and his mental focus.  He was always concentrated on the inner alignment through breath.

According to Krishnamacharya, practice and knowledge must always go together.  He used to say, practice without right knowledge of theory is blind.  This is also because without right knowledge, one can mindfully do a wrong practice. 

He also did not mix up yoga and religion.  As a Vaishnavite, he kept the wooden sandals of his religious guru.  He did not keep the sandals of his yoga guru, Ramamohana Brahmachari, and never asked his students to pay homage to his Vaishnavite lineage or the padukas.

There is only one yoga, the Yoga Sutras of Patanjali. This is also known as raja yoga.  Hatha yoga, laya yoga, and mantra yoga each have four steps.   They involve the practice of some of the eight limbs of the Yoga Sutras, like the yamas and niyamas.  They merge into the sixth limb of yoga, dharana, which leads to samadhi. Krishnamacharya with his depth of knowledge and practice was clear about these connections.

In the 1930s, Krishnamacharya tried to resolve the prevailing confusions among the then-yoga luminaries. He later recalled: 

“In 1933 through 1937, some people were talking about different varieties of yoga, like hatha yoga, raja yoga, and kundalini yoga.  Some said that the kriyas were the most important, and that that was (true) yoga.  I was in the yoga school in Mysore, under the patronage of the king.  I wrote letters to well-known yoga teachers like Paramahamsa Yogananda, Kuvalayananda, and Yogindra, saying that we should have a meeting and resolve such confusion.  Eventually, however, no meeting took place and nothing came out of the correspondence.”
  
Currently, the confusions have become manifold with the addition of brands, labels, traditions, and lineages.  

The goal of the physical practices of hatha yoga is to lead to the mental states of samadhi described in the Yoga Sutras.  Absence of knowledge of the connections and the practice has resulted in many confusions and distortions. The discernment that Krishnamacharya spoke of so many decades ago is even more important now.

On November 18th, we celebrate his 125th birth anniversary.  I vividly remember this day, 25 years ago on his 100th birthday, as I was the convener of his centenary celebrations.  Krishnamacharya would have been extremely happy that his tireless perseverance in propagating yoga has resulted in millions of people now practicing yoga around the world.  He would want all of us to carry on the ancient and authentic teachings of yoga as they have been conveyed to us by the sages.  

Let the message not be lost.  

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To download Yoga Makaranda (Part II), click here.