Following yesterday's release by AG Mohan of the 2nd part of Krishnamacharya's Yoga Makaranda
See post
http://grimmly2007.blogspot.co.uk/2012/11/krishnamacharyas-yoga-makaranda-part-2.html
I was asked in comments by Enrique about another missing text, Krishnamacharya's Yogavalli, His commentary on the Yoga Sutras, In fact seem to remember Enrique has been searching for this for a while.
AG Mohan mentions the Yogavalli in detail in his excellent Biography of Krishnamacharya
Here's what I have, which suggests that there seem to be English translations floating around.
Anyone seen a copy?
from Teachings by CLAUDE MARECHAL
http://media.yogaanatomy.net/trimester-1/teachings.pdf THIS link doesn't seem to be working any longer, see instead Claude's Teaching's of Krishnamacharya in Namarupa 18
http://namarupa.org/product/issue-18/
The word “ananta” is successively interpreted in the sense of “infinite, life, vital energy, breathing, infinity of possible combinations.” This term also represents the serpent Ananta, symbol of features associated with stability and comfort which define posture in the preceding aphorism (“sthirasukham asanam” II.46).
Further, all the detailed explanations of the Professor on aphorism II.50 which treats the
technique of pranayama are also enlightening. His commentaries, more concrete and more
simple than those of the “classics,” seem to better integrate the real, practical conditions of
experience combining the postures, the manipulation of the breath and mediation. Besides, his
interpretations take account of the possibility, thanks to these exercises, of reestablishing and
protecting physical and mental health.
The principles linking asana and pranayama are established in a way that is harmonious and tangible. In addition, the correlations between the psychomatic exercises (asana and pranayama), the preliminary recommendations for a social and personal ethic (yama and niyama) and the concentration exercises (samaya) are similarly clarified. Thus yoga appears to us as a truly coherent system, where everything is related (in keeping with one of the meanings of the word yoga: union, junction).
Professor Krishnamacharya corrects certain passages of the celebrated commentary of Vyasa on the third chapter of the Yoga-Sutras. According to the master, the exegesis of the famous commentator is at times too theoretical, hardly comprehensible, indeed even responsible for confusion. Perhaps the most noteworthy example concerns the teaching of the great steps of maturation in yoga (third chapter, aphorisms 9 to 12). In his developments on these sutras, Professor Krishnamacharya appears very clear and establishes a hierarchy among these profound maturations:
- nirodha-parinama makes reference to the first transformation; the yogin, already liberated from the hold of his instinctive and emotional behaviours, progresses towards serenity.
- samandhi-parinama corresponds to the next step; the mind, having become more incisive in its relation to the object, succeeds at various realisations (siddhi)
- ekagrata-parinama indicates the ultimate metamorphosis, that which leads to the highest state, to the realm of peace and of eternal light, to the final liberation (kawalya).
According to Professor Krishnamacharya, each chapter of Patanjali’s work constitutes a teaching in itself, an individual instruction given to an individual disciple. This idea reflects well the importance that the Professor gives to personalized yoga teaching. The four yogin to whom respectively each of the chapters of the Yoga-Sutras is addressed are Kritanjali, Baddhanjali, Mastakanjali, and Purnanjali.
-Kritanjali is the disciple already advanced (krita) in yoga who has already overcome many obstacles and knows the methods of yoga well. The samadhi-pada (first chapter) is intended for him in order that he will continue to clarify his ideas and bring order and coherence to his conduct... and perhaps arrive at the aim of yoga.
-Baddhanjali is caught (baddha), dominated by the kleshas. With humility, he prays to the Lord to aid him to end his suffering. The yoga of action (kriya-yoga) as well as the four first limbs of ashtanga-yoga - attention to one’s neighbor (yama) and to oneself (niyama), posture (asana) and breathing (pranayama) techniques - elements presented in the second chapter of the Yoga-Sutras, suit him better.
Mastakanjali possesses a well balanced and oriented mind which he uses with a view to attaining certain powers. He has arrived at the summit (mastaka) of mastery of the mind. Patanjali chose to teach him the third chapter so as to aid him to become situated still more clearly in the right path, and particularly to put him on guard against the real danger of acquiring superior faculties (siddhi).
As for Purnanjali, he has accomplished his work (purna signifies complete, satisfied, accomplished). His detachment is total. Patanjali discloses to him the precious teaching of the fourth chapter which develops the different aspects of the realisation of the state of yoga (kaivalya) while indicating the role and responsibility of a true guide.
In his last commentary on the Yoga-Sutras, the Yogavalli, the Professor gives an entirely devotional interpretation to the whole text. For example, he attributes to the word “va” from sutra 23, chapter 1 (“ishvarapranidhanat-va”) the sense of “only”3 whereas most other commentators translate it as “or”. To be sure, all is in accord with presenting devotion as a method for attaining the state of yoga but for Professor Krishnamacharya, this means is the only valid one, while for the “classics” it concerns only one possible path amongst other equally effective ones. Other passages of the Yogavalli, notably those on the third chapter of the Yoga- Sutras, reflect this same vision: “One may obtain one or another particular realisation if one has accomplished the exercise of samyama4 in the correct direction, but only on the condition of
------------------------------------------------------------------
3 Professor Krishnamacharya thought that the term “va” is used, in the context of the twenty-third aphorism of the first chapter of the Yoga-Sutras, in place of the word “eva” (only, precisely, exactly). In Yogavallie, he justifies his point of view with solid argument, notably citing Nathamuni, and interpreting the last sutras of the first chapter in a way that supports his point of view.
(For fuller details, read, in Viniyoga revue #14 of June ʼ87, pages 38 onwards, the commentary of Professor Krishnamacharya concerning aphorism I.23).
4 Samyama signifies these three successive experiences:
" -effort of attention on an object (dharana).
! -meditation (dhyana) and
" -total, perfect fusion of the mind with the support of concentration (samadhi).
This exercise, repeated in one same direction, develops a wholly exceptional degree of intuitive knowledge (prajna) of the object under consideration. Consequently, a poswer (siddhi) appears that can progress considerably (vibhuti) according to Patanjali.
And this too from Paul Harvey's excellent website http://www.yogastudies.org
http://www.yogastudies.org/wp-content/uploads/YS_C1_V1_Yoga_Valli.pdf
Not to be confused with Krishnamacharya's Yoganjalisaram which is a poem
See post
http://grimmly2007.blogspot.co.uk/2012/11/krishnamacharyas-yoga-makaranda-part-2.html
I was asked in comments by Enrique about another missing text, Krishnamacharya's Yogavalli, His commentary on the Yoga Sutras, In fact seem to remember Enrique has been searching for this for a while.
AG Mohan mentions the Yogavalli in detail in his excellent Biography of Krishnamacharya
Anyone seen a copy?
from Teachings by CLAUDE MARECHAL
http://namarupa.org/product/issue-18/
"I. The Yoga-Sutras of Patanjali
According to Professor Krishnamacharya, the text par excellence, is that of Patanjali, the only work totally covering all the aspects of yoga.
It is perfectly written, its conciseness is exemplary.
The the Yogavalli1 Professor Krishnamacharya completes the “classic” commentaries2 very amply.
In particular he suggests a very original, strong and wise interpretation of the aphorisms which discuss the techniques of posture and breathing. With regard to the passages discussing the asanas and pranayama (sutra II.46 to II.48 and II.49 to II.53), the commentaries known as “classic” are, according to him, neither very clear nor sufficiently practical.
Professor Krishnamacharya formulates numerous and rich developments with respect to this section of Patanjali’s teaching. Foe example, his different interpretations of the terms “prayatna”, “shaithilya” and “ananta” of aphorism II.47 which give the principles for the technique of asana fully justify the use of controlled breathing in the execution of the postures.
------------------------------------------------------------
1 The Yogavalli is the title of a commentary in Sanskrit on the Yoga-Sutras that Professor Krishnamacharya dictated to his son T.K.V. Desikachar.
2 The classic commentators on the Yoga-Sutras of Patanjali number around twenty, among them Vyasa, Vacaspati Mishra, King Bhoja, Vijnana Bhikshu and Nagesha (Nagojibhatta).
-----------------------------------------------
According to Professor Krishnamacharya, the text par excellence, is that of Patanjali, the only work totally covering all the aspects of yoga.
It is perfectly written, its conciseness is exemplary.
The the Yogavalli1 Professor Krishnamacharya completes the “classic” commentaries2 very amply.
In particular he suggests a very original, strong and wise interpretation of the aphorisms which discuss the techniques of posture and breathing. With regard to the passages discussing the asanas and pranayama (sutra II.46 to II.48 and II.49 to II.53), the commentaries known as “classic” are, according to him, neither very clear nor sufficiently practical.
Professor Krishnamacharya formulates numerous and rich developments with respect to this section of Patanjali’s teaching. Foe example, his different interpretations of the terms “prayatna”, “shaithilya” and “ananta” of aphorism II.47 which give the principles for the technique of asana fully justify the use of controlled breathing in the execution of the postures.
------------------------------------------------------------
1 The Yogavalli is the title of a commentary in Sanskrit on the Yoga-Sutras that Professor Krishnamacharya dictated to his son T.K.V. Desikachar.
2 The classic commentators on the Yoga-Sutras of Patanjali number around twenty, among them Vyasa, Vacaspati Mishra, King Bhoja, Vijnana Bhikshu and Nagesha (Nagojibhatta).
-----------------------------------------------
The word “ananta” is successively interpreted in the sense of “infinite, life, vital energy, breathing, infinity of possible combinations.” This term also represents the serpent Ananta, symbol of features associated with stability and comfort which define posture in the preceding aphorism (“sthirasukham asanam” II.46).
The principles linking asana and pranayama are established in a way that is harmonious and tangible. In addition, the correlations between the psychomatic exercises (asana and pranayama), the preliminary recommendations for a social and personal ethic (yama and niyama) and the concentration exercises (samaya) are similarly clarified. Thus yoga appears to us as a truly coherent system, where everything is related (in keeping with one of the meanings of the word yoga: union, junction).
Professor Krishnamacharya corrects certain passages of the celebrated commentary of Vyasa on the third chapter of the Yoga-Sutras. According to the master, the exegesis of the famous commentator is at times too theoretical, hardly comprehensible, indeed even responsible for confusion. Perhaps the most noteworthy example concerns the teaching of the great steps of maturation in yoga (third chapter, aphorisms 9 to 12). In his developments on these sutras, Professor Krishnamacharya appears very clear and establishes a hierarchy among these profound maturations:
- nirodha-parinama makes reference to the first transformation; the yogin, already liberated from the hold of his instinctive and emotional behaviours, progresses towards serenity.
- samandhi-parinama corresponds to the next step; the mind, having become more incisive in its relation to the object, succeeds at various realisations (siddhi)
- ekagrata-parinama indicates the ultimate metamorphosis, that which leads to the highest state, to the realm of peace and of eternal light, to the final liberation (kawalya).
According to Professor Krishnamacharya, each chapter of Patanjali’s work constitutes a teaching in itself, an individual instruction given to an individual disciple. This idea reflects well the importance that the Professor gives to personalized yoga teaching. The four yogin to whom respectively each of the chapters of the Yoga-Sutras is addressed are Kritanjali, Baddhanjali, Mastakanjali, and Purnanjali.
-Kritanjali is the disciple already advanced (krita) in yoga who has already overcome many obstacles and knows the methods of yoga well. The samadhi-pada (first chapter) is intended for him in order that he will continue to clarify his ideas and bring order and coherence to his conduct... and perhaps arrive at the aim of yoga.
-Baddhanjali is caught (baddha), dominated by the kleshas. With humility, he prays to the Lord to aid him to end his suffering. The yoga of action (kriya-yoga) as well as the four first limbs of ashtanga-yoga - attention to one’s neighbor (yama) and to oneself (niyama), posture (asana) and breathing (pranayama) techniques - elements presented in the second chapter of the Yoga-Sutras, suit him better.
Mastakanjali possesses a well balanced and oriented mind which he uses with a view to attaining certain powers. He has arrived at the summit (mastaka) of mastery of the mind. Patanjali chose to teach him the third chapter so as to aid him to become situated still more clearly in the right path, and particularly to put him on guard against the real danger of acquiring superior faculties (siddhi).
As for Purnanjali, he has accomplished his work (purna signifies complete, satisfied, accomplished). His detachment is total. Patanjali discloses to him the precious teaching of the fourth chapter which develops the different aspects of the realisation of the state of yoga (kaivalya) while indicating the role and responsibility of a true guide.
In his last commentary on the Yoga-Sutras, the Yogavalli, the Professor gives an entirely devotional interpretation to the whole text. For example, he attributes to the word “va” from sutra 23, chapter 1 (“ishvarapranidhanat-va”) the sense of “only”3 whereas most other commentators translate it as “or”. To be sure, all is in accord with presenting devotion as a method for attaining the state of yoga but for Professor Krishnamacharya, this means is the only valid one, while for the “classics” it concerns only one possible path amongst other equally effective ones. Other passages of the Yogavalli, notably those on the third chapter of the Yoga- Sutras, reflect this same vision: “One may obtain one or another particular realisation if one has accomplished the exercise of samyama4 in the correct direction, but only on the condition of
------------------------------------------------------------------
3 Professor Krishnamacharya thought that the term “va” is used, in the context of the twenty-third aphorism of the first chapter of the Yoga-Sutras, in place of the word “eva” (only, precisely, exactly). In Yogavallie, he justifies his point of view with solid argument, notably citing Nathamuni, and interpreting the last sutras of the first chapter in a way that supports his point of view.
(For fuller details, read, in Viniyoga revue #14 of June ʼ87, pages 38 onwards, the commentary of Professor Krishnamacharya concerning aphorism I.23).
4 Samyama signifies these three successive experiences:
" -effort of attention on an object (dharana).
! -meditation (dhyana) and
" -total, perfect fusion of the mind with the support of concentration (samadhi).
This exercise, repeated in one same direction, develops a wholly exceptional degree of intuitive knowledge (prajna) of the object under consideration. Consequently, a poswer (siddhi) appears that can progress considerably (vibhuti) according to Patanjali.
having received the grace of God, who alone finally decides to confer the expected fruits of this
practice.”
--------------------------------------
--------------------------------------
And this too from Paul Harvey's excellent website http://www.yogastudies.org
Extract from T Krishnamacharya’s commentary on the Yoga Sūtra
The Yoga Sūtra is divided into four chapters.
The first chapter called samādhi pādaḥ assumes the aspirant has progressed adequately to be in a state called samāhita.
Such a person is not easily agitated. He has a clearer perception to comprehend concepts such as īśvara and vairāgya.
Sample extract from Chapter One verse 1 - Samādhi Yoga
atha yogānuśāsanam I
“Now follow the teachings of Yoga.”
The study of Yoga is a vast undertaking that requires sustained effort and guidance. The term atha signifies auspicious beginning, uninterrupted continuity, and an appropriate end.
Another aspect of atha is saṃkalpa, which in Vedic tradition is the decision to initiate something important and to ensure that it is completed at any cost, without distraction or deviation.
Yoga is a saṃskāra, a process that prepares us to realize the things we wish to achieve at various moments in life.
For instance, when children approach school age parents must prepare them to make the adjustment from being at home to being with other children and teachers. This cannot be done suddenly, some orientation is necessary. This is a saṃskāra.
Yoga is a saṃskāra in that it equips us to realize our greatest potential. If we wish, it can prepare us for and lead us to the beatitude of the divine presence. The saṃskāra of yoga prepares a person for ātma vidyā and is open to everyone.
Yoga is anuśāsana śastra. It is experiential, not speculative, it is ancient, with its origin in the Vedas. Sages followed the Vedic teachings and transmitted their experience to their students.
The students, in turn, learned and experienced the teachings in their own lives, and thus became competent to teach.
In this way the lineage of Yoga teachers is established.
One of the most notable sages in this lineage, Patañjali, respecting Vedic tradition and blessed with proximity to the Lord, presented this teaching in the form of the Yoga Sūtra, enabling succeeding generations of Yoga teachers and students to transmit their own experiences in a systematic and structured way.
It is because of this that every aspirant of Yoga pays homage and respect to Ānanta, the spirit of Patañjali, before proceeding with Yoga saṃskāra.
The Yoga Sūtra is divided into four chapters.
The first chapter called samādhi pādaḥ assumes the aspirant has progressed adequately to be in a state called samāhita.
Such a person is not easily agitated. He has a clearer perception to comprehend concepts such as īśvara and vairāgya.
Sample extract from Chapter One verse 1 - Samādhi Yoga
atha yogānuśāsanam I
“Now follow the teachings of Yoga.”
The study of Yoga is a vast undertaking that requires sustained effort and guidance. The term atha signifies auspicious beginning, uninterrupted continuity, and an appropriate end.
Another aspect of atha is saṃkalpa, which in Vedic tradition is the decision to initiate something important and to ensure that it is completed at any cost, without distraction or deviation.
Yoga is a saṃskāra, a process that prepares us to realize the things we wish to achieve at various moments in life.
For instance, when children approach school age parents must prepare them to make the adjustment from being at home to being with other children and teachers. This cannot be done suddenly, some orientation is necessary. This is a saṃskāra.
Yoga is a saṃskāra in that it equips us to realize our greatest potential. If we wish, it can prepare us for and lead us to the beatitude of the divine presence. The saṃskāra of yoga prepares a person for ātma vidyā and is open to everyone.
Yoga is anuśāsana śastra. It is experiential, not speculative, it is ancient, with its origin in the Vedas. Sages followed the Vedic teachings and transmitted their experience to their students.
The students, in turn, learned and experienced the teachings in their own lives, and thus became competent to teach.
In this way the lineage of Yoga teachers is established.
One of the most notable sages in this lineage, Patañjali, respecting Vedic tradition and blessed with proximity to the Lord, presented this teaching in the form of the Yoga Sūtra, enabling succeeding generations of Yoga teachers and students to transmit their own experiences in a systematic and structured way.
It is because of this that every aspirant of Yoga pays homage and respect to Ānanta, the spirit of Patañjali, before proceeding with Yoga saṃskāra.
http://www.dharmadownloads.info - January 2011
http://www.yogastudies.org/wp-content/uploads/YS_C1_V1_Yoga_Valli.pdf
Not to be confused with Krishnamacharya's Yoganjalisaram which is a poem
5 comments:
And what about, The Purnacarya, the first biography of T Krishnamacharya authored by Mrs. Mala Srivatsan? Have you seen a copy of that or know anything about it?
Yes that too Anon, am on it.
A. G. Mohan posted yesterday a video about the Yogavalli, explaining that it has not yet been translated to English, and that this would be a difficult task.
http://www.youtube.com/watch?v=rKucJJppmMo
Yes thanks for that Enrique, saw that yesterday, thanks for adding the link. The first chapter, possibly the second is floating around in English though supposedly.
I studied Yogavalli at KYM with Desikachar in 2009, one lecture a day for 4 weeks. We had already been through the whole of the Yoga Sutras, but in the very open interpretation that I think Desikchar developed in the 80's (a la Heart of Yoga) or thereabouts in order to adapt for those not interested in the path of devotion. From memory we covered Samadhi Pada, maybe going into Sadhana Padha too, I have the notes somewhere and will check. So it may not have been translated into English in a written form for the public, but Desikachar certainly taught from it in English to some degree before his passing.
It was very devotional, everything revolved around Ishvara, kept pointing back there. The other thing I recall is that Krishnamacharya had written it in Sanskrit language but using Telugu script.
Thanks for the info here, great site and good discussion <3
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