Krishnamacharya's 1930's Mysore headstand variations

Krishnamacharya Yoga Makranda 1934, Mysore

"Sarvangasana 

This has 12 vinyasas. The 8th vinyasa is the asana sthiti. There are many variations in this asana. These can be divided into two main types of variations: salamba and niralamba.

This asana and the next asana (sirsasana) that will be described must be practised very carefully and with great caution, remembering the earlier warnings. Before practising these asanas, we first determine that the body is in good healthy condition. Only then can one begin practising. There might be many problems if one starts practising in a hurry. It is much better that these asanas are first learned properly under the guidance of a guru.

While describing these two asanas, the yoga sastras and experts say that in the same way that the head and the heart are the vital parts of our body, similarly, among all the asanas, these two asanas are like the head and the heart. It is said with much authority that if these two asanas are practised regularly and properly, the practitioner will experience the awakening and rise of kundalini. Due to this, they will experience the blessings of isvara and will be swallowed in the sea of eternal bliss. So say the great.  

End of First Part" from Yoga Makaranda 1934, Mysore

Krishnamacharya was teaching headstand variations back in the 1930s, in Mysore at the time he was teaching the young Pattabhi Jois, unfortunately they haven't made it into our Ashtanga practice, despite the fact that the variations were something that Krishnamacharya seems to encourage and continued to teach throughout his life.

I've taken the screenshots below from the 1938 Mysore film footage and also spliced together the headstand clips from the movie.

Pattabhi Jois' grandson Sharat, mentioned recently that longer stays in headstand can be beneficial (but not in the shala as it was too busy). I seem to remember he recommended we explore forty minute or so in headstand. This would be a good time to try out some of Krishnamacharya's variations. An evening practice perhaps, or Saturday, moondays...

Below we have the screenshots from the 1938 Mysore movie followed by clips from the movie.

This is followed by the outline and instructions for headstands from Yoga Makaranda Part II.

At the end of the post I've included my video of Ramaswamis' Inverted sequence a link to his head and shoulder stand benefits newsletter and the practice sheet from my Vinyasa yoga home practice book and sister blog.

I'm working on a companion post following a similar format for Shoulderstands in the next day or two. Krishnamacharya's 1938 Shoulderstand variations.

Krishnamacharya sirsasana ( headstand) variations. Mysore 1938

The Headstand sections from the old 1938 Mysore footage  Unfortunately KYM seem to have a full version version of this with chanted yoga sutras with advertisements  causing Youtube to override my own add free settings here's a link ad free silent version https://www.youtube.com/watch?v=ML9yZd7bIvY

From Krishnamacharya's 

Salutations to the teacher the Eternal one 

or 

Yoga Makaranda part II

Add caption

INTRODUCTION 

Whatever be the walk of life one occupies, he will not be able fully to discharge his duties or enjoy its benefits unless he ensures a healthy body, bold and clear mind and long life. For the attainment of these essential pre-requisite conditions, no system can equal the practice of YOGA which has been laid down in such meticulous detail by our ancient rishis.

Numerous asanas have been mentioned in the treatises on YOGA. Each has its own special benefits. But of all these asanas, the SIRSHASANA and the SARVANGASANA hold the top place as they give the greatest benefit, and sastras extol their benefit.

In the normal erect posture, the main organs of perception, eyes, ears, etc., and the brain do not get a copious supply of blood as they are situated above the heart, and the blood to flow to these organs has to work against gravity. Again when we breathe in, and retain the air in the lungs, there is an increase of thoracic pressure with the consequence that there is a tendency to press down on the intestines, liver, kidneys diaphragm etc., that these organs get displaced. Their proper functioning is impaired and a host of diseases, like constipation, rheumatism, varicose veins, ungainly figure etc. follow.

In designing the SIRSHASANA and SARVANGASANA the rishis have automatically removed the above difficulties by adopting the topsy-turvy posture by which gravity will now aid in the free flow of blood to the organs of perception and also aid in restoring the organs in the lower part of the body to their normal places. These two asanas are both preventive and curative. In the case of those, however, who are unduly fatty, it is imperative that the body should first acquire some suppleness in the movement of the limbs by practicing mudras and pranayamas, before attempting these asanas.
Sayanacharya in his commentary on Patanjali’s YOGASUTRAS has given a lot of practical details to be observed in the practice of asanas. The main objective of SIRSHASANA and SARVANGASANA are not merely to arrange for a copious supply of blood to the head and upper part of the body but also to slow down the respiratory rate.

When SIRSHASANA has been sufficiently mastered, the breathing rate which normally is about 15-18 a minute, automatically comes down to four a minute. The aim should be to reduce it to, two per minute. Thus at this rate, 24 rounds of breathing in SIRSHASANA will take 12 minutes.

It is laid down that SIRSHASANA should be done only in the mornings. This should always be followed by SARVANGASANA. The proper procedure is to do SIRSHASANA with 24 deep inhalations and exhalations. Take two minutes rest. Then do SARVANGASANA with 24 rounds of deep breathing. Take two minutes rest. Follow with some sitting asana. In SIRSHASANA the organs in the head and the brain get a copious supply of blood, the internal organs in the body get displaced upwards. The two minutes rest normalizes. In SARVANGASANA the blood supply to the head is restricted by resting the body on the neck and making the chin lock. The thyroid and the upper part of the internal organs of the body get displaced upwards. The two minutes rest normalizes. When a sitting asana is now done the internal organs regain their proper positions. This is the reason behind doing the asanas in this particular order.

Sayanacharya has mentioned six specific asanas for daily practice. He however prescribes that along with these some other asanas (this may vary each day) should be done.

BLOG NOTE: Krishnamacharya may well be here referring to these asana which he has indicated as as ideally practiced everyday 1. Paschimottanasana, 2. mayarasana 3. mahamudra 4. baddha konasana 5. sarvangasana 4. sirsasana

Kumbhaka 

In SIRSHASANA, normally no kumbhakam need be done (in the beginning), though about two seconds ANTHAR and BAHYA kumbhakam automatically result when we change over from deep inhalation to deep exhalation and vice versa. During the automatic pause, kumbhakam takes place. 

When after practice has advanced and kumbhakam is deliberately practised, ANTHAR kumbhakam can be done up to 5 seconds during each round and BAHYA kumbhakam up to 10 seconds.
In SARVANGASANA, there should be no deliberate practice of ANTHAR kumbhakam, 
but BAHYA kumbhakam can be practiced up to 5 seconds in each round.

These deep breathings along with the asana help in slowing down the breathing rate with a consequent elongation of life. Sayanacharya prescribes that the number of deep breaths one should practice per day should not be less than 320. This number could be spread out during the day-some may be done along with asana in the morning and evening, some along with pranayama, morning, noon, evening and at midnight, or whenever some spare time isfound.


SIRSHASANA--HEAD STAND

Sisshasana, Yoga Makaranda Mysore, 1934

This asana is so called because the head supports the whole body. This is also variously called KAPHALASANA, BRAHMASANA. These three, however, differ to some extent both in the technique and in the benefits derived. These differences have to be learnt under personal instructions form a Guru. This asana is beneficial in a large number of diseases and is rightly termed the ‘king of all the asanas’.

Technique:


1. Place something soft, like a cushion, folded blanket or carpet on the floor touching the wall.

2. Kneel on the ground facing the wall.

3. Lock the fingers together, thumbs upright, and place them about four inches from the wall. Let the elbows rest on the cushion, the elbows being not more than a foot apart.


4. Bend the neck and place the top of the head firmly on the cushion inside the knitted fingers. The thumbs should press behind the ears.

5. Eyes are to be kept closed.

6. Raise the hips, so that the knees are straightened and bring the feet as near the head
as possible. The toes, the feet and knees are to be kept together. The back will now rest
against the wall.

7. Take long breaths twice.

8. Lift both the feet simultaneously to an upright position. Toes together, knees
together. The back will rest on the wall. Straighten the back so that the whole body may rest solely on the top of the head without the support of the wall.


Note: For beginners to raise the legs upright without bending the knees will be difficult and the help of another person may be taken. If necessary the knees may be bent, brought closer to the body, the back still kept in contact with the wall and with a slight jump the legs taken above the head, and the knees still bent. The legs are then straightened slowly, the knees together, the toes together and the toes pointed.

9. Toes should be pointed and the thigh and calf muscles should be stretched.

10. Slowly inhale and exhale deeply with rubbing sensation in the throat. When exhalation is complete the abdomen should be well drawn in (UDDIYANA BANDHAM).

Note:
For proper benefit of the asana it is essential that the breathing should be regulated i.e., as long and as thin as possible,
Normal shallow breathing does not give any benefit. (Concentration on Lord Ananthapadmabanabha gives added benefit.) (a combination of asana, pranayama and dhyana gives proper benefit.) (See in this connection Sutra 47 Chapter II of Patanjali’s Yoga Sutras, Vaschaspati Misra’s and Bala Ramodasin’s commentaries.

For the first week do not exceed six inhalations and exhalations. There should be no retention of breath. Uddiyana bandha, in the beginning should be done only once a day.
Every week the number of inhalations and exhalations may be increased by four, so that the duration of the asana is slowly brought up.

11. After the number of rounds of breathing is over, slowly bring down the legs. In the beginning the knees may have to be bent, but as practice advances, the knee can be kept straight.


12. Lie on the back relaxed and take rest for at least for three minutes.
Note: 1. For people who are overweight over 190 lbs. Sirshasana should be begun only after the weight has been reduced.


SIRSHASANA-VIPARITAKONASANA (according to the Hatha Yoga)


Technique:
 

1. Place something soft, a folded blanket, cushion, or carpet on the floor. Kneel on the ground. Bend the neck and place the top of the head firmly on the folded blanket. Stretch the arms in front of the body, with the palms upward, fingers together and pointed, and the palms not more than 21⁄2 feet apart.


2. Raise the hips, so that the knees are straightened, and bring the feet as near the head as possible. The toes of the feet and the knees are kept together.


3. While inhaling, lift both the legs together to the upright position. The legs are spread apart, toes should be pointed, and the thigh and calf muscles kept stretched.


4. Spread the legs apart while exhaling, and the thigh and calf muscles kept stretched. (toes should be pointed).

5. Stay in this position for 6 deep breaths.

6. Bring the legs together, while inhaling.

7. While exhaling, lower the legs to the ground by bending the body at the hips. Bend
the knees and get to the kneeling position, and rest.

SIRSHASANA-EKAPADA-VIPARITAKARANI - (Hatha Yoga)

Technique:

1. The first three steps are the same as for the last asana.

2. While exhaling, slowly lower right leg to the ground so that the right foot will rest
on the right palm. The left leg is kept upright. The thigh and calf muscles of both the legs
are kept stretched.

3. Stay in this position for 6 breaths.

4. While inhaling, raise the leg back to the upright position.

5. Repeat with the left leg.

6. The next steps are the same as in step 7 of the previous asana.

SIRSHASANA-DVIPADA-VIPARITAKARANI - (Hatha Yoga)

Technique:

1. The first three steps are the same as for the last asana.

2. While exhaling, both the legs are lowered so that the feet may rest on the respective
palms. The knees should not be bent. The thigh and calf muscles should be kept stretched.

3. Stay for six deep breaths.

4. While inhaling raise both legs together to the upright position.

5. While exhaling bend knees and return to the floor and rest.
When Sirshasana has been sufficiently mastered so that one can stand steady without support, for at least 15 minutes, the following variations may be practised.


VIPARITA KONASANA:

Technique

1. The first eight steps are the same as for Sirshasana.

2. Exhaling, the legs are spread apart, and the thigh and calf muscles kept stretched,
toes should be pointed.

3. Do six deep breathing.

4. Inhaling, bring the legs together.

The next steps are the same as 11 and 12 given under Sirshasana.

DVIPADA VIPARITAKARANI


Technique:


1. The first step is the same as Sirshasana.

2. While exhaling both the legs are lowered to the ground without bending the knees and keeping the thigh and calf muscles stretched.

3. Do six deep breathing.

4. While inhaling raise both the legs together to the upright position.

5. While exhaling bend knees and return to the floor and rest.

6.     Exhale, bend knees, so that they approach the throat, lower the hips so that the back rests on the ground and then stretch the legs, so that the whole forms a rolling movement.


7. Take rest at least for a minute.


Benefits:
The thyroid gets special benefits. The waist line is reduced. This tones up the liver. This helps in preventing piles, and helps in curing gastric troubles.
(Note: The above three variations are according to Hatha Yoga).


Note:

In the beginning it may be difficult to bring the body to an upright position without bending the knees. 

So the knees may be bent and the thighs bent over the body. 
The hips are raised from the ground and the back supported by the palms. 
The legs are now stretched. 

If there is still difficulty, then help of somebody should be taken. 


If the body is fat and no help is available, the help of the wall may be sought so that it can support the heels at gradually increasing levels. 

This is done by lying on the ground facing the wall perpendicular to it. 
After some time the hips can also be raised by having a bedroll near the wall. 
When some strength is gained the heels are removed from the wall and the legs brought upright. 

(As breathing exercises are done in these positions the abdominal muscles get toned up and the stomach becomes more and more pliable and soft.
 

The chin should be locked in the neck pit. This ensures that the head is placed symmetrical with the body so that the neck muscles may not be strained. The neck pit is the depression in front of the thyroid between the collar bones.
Note: The chin lock will not be possible in the beginning stages, but it should be kept in mind that the head is kept symmetrical with the body and the neck muscles are not strained.

The full chin lock will become possible when the body is fully upright and the palms have reached a position in the back as low as possible.


Slowly inhale and exhale with even, long breaths through both nostrils, with rubbing sensation in the throat, not more than six times at the beginning. There should be no retention of breath. The number of inhalations and exhalations may be slowly increased at the rate of two each week.


Note: 
The final duration of this asana can be 5 to 10 minutes when it is done by itself. If on the other hand other asanas are also being done the duration may be suitably reduced.

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

Krishnamacharya continued to teach sirsasana variations throughout his life as we can see from the pictures in 4th edition of Yogasanagalu where krishnamacharya is still practicing them in his 80's. 

Ramaswami tells the story that when he told krishnamacharya that his flexible dance school students had learned all the asana he had been taught and were there any more, Krishnamacharya asked him if he had taught them the 64 headstands. Krishnamacharya noticed that Ramaswami looked skeptical so got on the floor and demonstrated them.

Ramaswami perhaps gives the most comprehensive treatment  of the head and shoulder stand variations he was taught in his book the Complete book of Vinyasa yoga. Here is a video of the headstand or Inverted sequence. Notice that the variations are in groups, subroutines, it's not necessary to practice the full sequence every day but including different subroutines on different days or even parts of subroutines may be beneficial.

See Ramaswami newsletter on head and shoulder stands for benefits.

from my sister blog
https://groups.google.com/forum/#!msg/vinyasa-krama-announce/ThMiXYbSPgk/aPkoPUKH_7IJ

Practice sheets from my book Complete Vinyasa Yoga Home Practice book which includes hints, tips and cautions for each subroutine. (available from Free Downloads at the top of the blog or from Amazon).

It was pointed out to me that the pictures in previous sheet full sequence sheet were too small so here are the individual Shoulder stand   subroutines that make up the sarvangasana sequence, the second part of the supine sequence shown in the video above. Click to enlarge

See next, companion, post

Krishnamacharya's 1938 Shoulderstand variations.

What constitutes 'proficiency for Krishnamacharya? and thus qualification to begin pranayama and later dhyana ('meditation').

In Ashtanga Vinyasa and other styles of yoga practice that derive from it we so often seem to become stuck in the mindset that proficiency is all about the next asana and the next, the next series and then the next or perhaps ever more enlightened alignment.

Proficiency for Krishnamacharya seems to be more about being able to remain in an asana for an appreciable amount of time without discomfort and to include the appropriate (for the asana) employment of bandhas and Kumbhaka (breath retention).

Once we can remain in one of the seated asana (not necessarily full padmasana) for perhaps ten, twenty minutes, or more (for Krishnamacharya, after practicing around two months),  we should be encouraged (depending on our health and fitness) to practice more formal pranayama, gradually introducing the different kumbhakas and their length.

Once some proficiency has been gained here Dhayana (meditation) is encouraged.  http://grimmly2007.blogspot.jp/2014/10/dhyana-or-meditation-inner-and-outer.html

Is there perhaps the idea, that we in the west, despite our traditions of contemplation and prayer that stretch back two thousand years if not longer,  we can't be expected to understand or appreciate the subtleties of meditation. It is the worst kind of nonsense, and snobbery and nothing new, thankfully the Zen and Vipassana communities (to name two) in the west survived it and continue to thrive.

But even Krishnamacharya himself in attempting to keep classes interesting would introduce ever more asana or variations. That continues today, the next asana dangled in front of our noses like a carrot on a stick, it keeps us coming back perhaps but It can also be a distraction and for those who may never attain marichiyasana D for example or 'progress' past navasana or Primary series a source of despair.

Note: Krishnamacharya introduced variations to access all areas of the body, this is asana for health, an ongoing practice, we don't need to learn all these asana before beginning our practice of pranayama and dhyana. The story goes that when Ramaswami began teaching at a dance school, the flexible students went through the asana he had been taught by Krishnamacharya as sufficient for him quite quickly, he had to keep going back to ask Krishnamacharya to be shown more and more asana to give to the students.

"All asanas are not necessary for a routine practice for everyone. Age, ailments, peculiarities and individual constitutions are to be considered to find out which asanas are to be practised and which should be avoided". p76


"We have already mentioned that all asanas are not necessary for each individual. But a few of us at least should learn all the asanas so that the art of Yoga may not be forgotten and lost". p76

And yet all that Patanjali's Yoga has to offer us is surely within anyone's capabilities, a handful of regular asana (and/or their variations) is more than enough, practice them well, attain some comfort in them, work with the breath, introduce a pranayama practice, follow the breath and then practice dayana, focus.

For 1% theory, 99% practice, this surely is the tradition.

What constitutes 'proficiency for Krishnamacharya?

In the previous post I quoted this from Krishnamachaya's Yoga Makaranda part II on when to begin dhyana ('meditation')...

“When once a fair proficiency has been attained in asana and pranayama, the aspirant to dhyana has to regulate the time to be spent on each and choose the particular asanas and pranayama which will have the most effect in strengthening the higher organs and centres of perception and thus aid him in attaining dhyana.

The question arise...

What constitutes 'a fair proficiency'.

Krishnamacharya mentions proficiency several times in Yoga Makaranda Part II, it doesn't seem to suggest being able to practice Intermediate or Advanced asana but rather being able to practice a few important asana with some facility.

This is perhaps his clearest indication...

“The practice of pranayama should not be begun without having attained, a fair proficiency in some, at least of the sitting asanas, i.e., till it has become possible to sit in one of the asanas without discomfort for some appreciable time".

This does not suggest to me the necessity of being able to sit for three hours; ten, twenty, forty minutes is perhaps sufficient.

Zazen, for example, tends to be conducted in periods of forty minutes with walking periods in between to stretch the legs.

Krishnamacharya suggests a couple of months practicing asana

“Practice of PRANAYAMA is to be begun only after two months, by which time we may expect sufficient proficiency to have been reached in doing the asanas”. p137

but

“Some people can get proficient in some yoganga asanas very quickly.  For others it may take longer.  One need not get discouraged.”

However aspects of pranayama can be introduced into the practice of asana I.E. the use of bandhas and short kumbhakas (breath retention, whether in or out).

In both parts I and II of Yoga Makaranda bandhas and short kumbhakas are introduced along with asana. 

Yoga Makaranda II suggests that first one would learn an asana with the appropriate bandahs and then a short, again appropriate (for that particular asana)  kumbhaka introduced,  at first for 2 seconds perhaps, which could, depending on the asana, become extended over a couple of weeks to 5 and even 10 seconds in certain asana.

from  section on Vajrasana
"It is important to do both types of Kumbhakam to get the full benefit from this asana. The total number of deep breaths should be slowly increased as practice advances from 6 to 16.
Note: When practice has advanced, instead of starting the asana from a sitting posture, it should be begun from a standing posture". p25

Note starting the asana from standing is introduced when some proficiency attained.

"In all these positions (sarvangasana variations mentioned ) pranayama is to be done with holding out of breath after exhalation. Pranayama will have therefore periods of both Anther and Bahya kumbhakam. These two periods will be equal and be for 2 or 5 seconds". p44

"In SIRSHASANA, normally no kumbhakam need be done (in the beginning), though about two seconds ANTHAR and BAHYA kumbhakam automatically result when we change over from deep inhalation to deep exhalation and vice versa. During the automatic pause, kumbhakam takes place. When after practice has advanced and kumbhakam is deliberately practised, ANTHAR kumbhakam can be done up to 5 seconds during each round and BAHYA kumbhakam up to 10 seconds.
In SARVANGASANA, there should be no deliberate practice of ANTHAR kumbhakam,

but BAHYA kumbhakam can be practiced up to 5 seconds in each round". p10-11

Yoga Makaranda Part II seems to be aimed more at the beginner, gradual introduction of kumbhaka and their length introduced. In Yoga Makaranda Part I the ideal or 'proficient' practice of  asana seems to be presented.

from paschimatanasana section Yoga makaranda part I
"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". p80

***

Appendix

NOTES on 'proficiency' from Krishnamacharya's Yoga Makaranda and yogasanagalu

from Yoga Makaranda Part II

“The practice of pranayama should not be begun without having attained, a fair proficiency in some, at least of the sitting asanas, i.e., till it has become possible to sit in one of the asanas without discomfort for some appreciable time. This condition has been stressed by Patanjali in Chapter II verse 49 of his SUTRAS. So also has Svatmarama, in his book HATHAYOGADIPIKA, second upadesa. Without mastering asanas, bandhas are not possible, and without bandhas pranayamas are not possible writes GORAKSHANATH”. p89

“1. Inhale through throat, retain and exhale through right nostril. 2. Inhale through right nostril, retain and exhale through throat. 3. Inhale through throat, retain and exhale through left nostril. Inhale through left nostril, retain and exhale through throat. The above four steps together form one round of pranayama. The above describes the pranayama with only antar kumbhakam. After this type has been practised for some time and proficiency attained, the pranayama should be practised with only bahya kumbhakam but without antar kumbhakam. Bahya kumbhakam will be after the exhalation. When practice has sufficiently progressed, the pranayama can be done with both antar and bahya kumbhakam.
The periods of kumbhakam should not be so long as to affect the normal slow, even and long and thin breathing in and breathing out. The periods of inhaling and exhaling should be as long as possible. The period of bhaya kumbhakam should be restricted to one-third the period of antar kumbhakam. It has been stated earlier that in the beginning stages the period of antar kumbhakam should not exceed six seconds. Thus in the beginning bahya kumbhakam should not exceed two seconds.
This pranayama should not be practiced without first mastering the Bandhas. Jalandhara bandha will not be possible if the region of the throat is fatty. This fat should first be reduced by practising the appropriate asanas. The following asanas help in reducing fat in the front and back of the neck.
SARVANGASANA, HALASANA, KARNAPIDASANA. For reducing the fat on the sides of the neck the following asanas should be practised. BHARADVAJASANA and ARDHA MATSYENDRASANA.
For properly doing Uddiyana bandham and Mula Bandham these should be practised while in SIRSHASANA.
The full benefits of this pranayama will result only when it is done with all the three bandhas and with both the kumbhakam.” p93

“When once a fair proficiency has been attained in asana and pranayama, the aspirant to dhyana has to regulate the time to be spent on each and choose the particular asanas and pranayama which will have the most effect in strengthening the higher organs and centres of perception and thus aid him in attaining dhyana.
The best asanas to choose for this purpose are SIRSHASANA and SARVANGASANA. These are to be done with proper regulated breathing and with bandhas. The eyes should be kept closed and the eye balls rolled as if they are gazing at the space between the eyebrows. It is enough if 16 to 24 rounds of each are done at each sitting.
As DHYANA is practiced in one of the following sitting postures, these asanas should also be practiced, to strengthen the muscles that come into play in keeping these postures steady. The eyes are kept closed and the eyeballs turned internally to gaze at the space between the eyebrows. If the eyes are kept open, the gaze is directed to the tip of the nose. It is enough if 12 rounds of each asana is done”. p109

“INNER GAZING - ANTAR THRATAKAM
When necessary proficiency has been attained in doing the above asanas and pranayama the next step of practicing YONIMUDRA may be begun”. p110

“Practice of PRANAYAMA is to be begun only after two months, by which time we may expect sufficient proficiency to have been reached in doing the asanas”. p137


from Yogasanagalu

“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”.


“Those who are not proficient in yogasana  will not be able to get expertise in pranayama”.

“Some people can get proficient in some yoganga asanas very quickly.  For others it may take longer.  One need not get discouraged.”

A handwritten copy of a sample Practice (for Diabetes) by T Krishnamacharya PLUS Krishnamacharya did speak (some) English

I shared practice sheet from ever generous Paul Harvey (http://www.yogastudies.org) on fb yesterday and was asked a question about Krishnamacharya's English.

"A handwritten copy of a sample Practice by T Krishnamacharya for a student with diabetes.
It was shared with me by TKV Desikachar from his father’s teaching files.
Follow link to download or view this practice as a PDF"

http://www.yogastudies.org/2014/10/sample-practice-t-krishnamacharya-student-diabetes/

David Hurwitz pointed out that in Yoga Yajnavalkya Ch. IV 35-46 Visvodara is situated in the middle of the belly. .

Note: I'm guessing the fourth asana down is pindasana

For more of Krishnamacharya's practices see his Emergence of Yoga by his third son TK Sribhashyam

from Emergence of Yoga by Krishnamacharya's 3rd son TK Sribhashyam

Did Krishnamacharya speak (any) English

As it happens he sees to have spoken a little. I came across my notes from reading  a Namarupa article which interviewed Richard Schechner , he studied with Krishnamacharya, the lessons conducted in English.
here's my original post

Namarupa : Richard Schechner's notebook on his studies with Krishanamacharya

and my notes on reading the article...

Notes from Namarupa 115 article

http://www.namarupa.org/volumes/1305.php

K taught him in an English which sounded very clear yet very terse, as when he had Richard hold a pose and told him something like, “Keep mind fixed on the god.” p4

When he studied with K in Madras (Chennai), it was just for about 4 weeks. He would go to K’s house in Madras, 4 or 5 times a week, and they would work in a private room for more than an hour at a time. K said this was the first part in a full course of study that would comprise 7 stages.

At the end of these 4 weeks of study, when Richard was about to leave Madras, K invited him to return to India again to continue to the second course, and Richard said he told K he’d be back. “That’s what they all say,” K responded (to paraphrase). In the end, Richard did not return.

But Richard said that to his surprise, even after just a month’s study, K told him he could teach others what he had learned. However, he said that it should be taught one on one, or at the most he should teach two at a time. p4

my practice of pranayama permanently changed the way I breathe. p5

Richard said that when he asked K if this was an acceptable way of lying down, K said no, he should lie on his back, legs extended and arms at his side. Furthermore, K told him not to lie with palms up or legs wide apart, which he said was not good. He instead had him lie with palms down and feet together (as in tadaka mudra), which he said was better for the blood flow. p6

Richard said K’s teaching methodology consisted of 4 steps. First, he would demonstrate. Then he would dictate the steps verbally and Richard would take notes and/or draw a picture. Then K had

Richard do it while he dictated the steps. Lastly, Richard would do it on his own and K would watch without dictating.

K said to practice for only 45 minutes to an hour; longer was not good for the organs.
Richard asked K early on (1st meeting) what yoga was. K laughed and said they could get to that next time. Richard said he kept asking K, and eventually K gave him a vedantic interpretation: union of the soul with God.

For years, he has been sharing what K taught him, with performers. He often leads long workshops, and the asanas and breathing exercises p7

So, it was through them, and maybe some people at Kalakshetra too— I don’t remember who— that I got introduced to Krishnamarcharya. I went to meet him. He interviewed the people who wanted to study with him. Joan went with me. We talked with K. I don’t know how he interviewed others. With me, he met me, he asked a few questions such as why did I want to study yoga, he looked me over with his very wide but gentle eyes. After not very long, he said he would accept me as a student. I had no idea who he was, beyond a yoga teacher. I didn’t know then that he was the yoga teacher, the great Krishnamarcharya. He was simply a teacher I found by asking. He was the teacher people sent me to. p10

The drawings are mine, but the words are his, in his own very particular way of speaking English: “Sit on soft mat, face east, pray God. Stretch both legs forward. Toes, heels, knees together. Do not bend knees, while with hissing sound in throat pit, go over head both arms, turning palms up.”

“Interlock fingers, turn hands upwards, tight fingers, straight elbows. If possible, shoulders joined with ears. Erect spine. “Chin down between two collar bones. Eyes and mouth closed,” I mean, I can hear him saying these things. p12

“Expand chest, spread shoulders, chin down against chest. Keep chin like log”— I like that one— “Repeat 6 exhalations, inhalations with hissing sound. Lie down flat, rest 1 minute.”
p12

“Must keep lower, middle, upper portions of body like a stick. Lower is buttocks, rectum, thighs, knees, legs, ankles, feet and toes. Middle is shoulders, arms, elbows, wrists, hands, fingers, chest, stomach, gut and genitals. Upper is neck, face and head. Throat pit: place at the bottom of throat where the two collar bones join. Constriction of inside of throat at that point produces hissing sound. Stick pose is very good for reducing fat, for tonsil complaints, to free circulation and respiration and pain in joints.” p12

And then he ends with telling about the “hints” and what yoga is based on. “These poses you should practice continually.” In other words, by that he meant don’t begin one without the other. Like the shoulder stand, the headstand and the body twist, always do them [sequentially].... “Hints: Do not practice with loaded stomach. Do not exhale/inhale with force. Do not speak in the middle of an exercise.” [laughter] “Should not be practiced in the open air.” That was really striking to me.

“Breath comes short, breath whistles, much dust.” Of course, that’s India. “No smoking. Do not eat too much chili.” And then, “Yoga is based God, mind, soul, breath, restricted diet.” And then he said it [again as] “Restricted diet, soul, mind, God.” p14

His first question to me: ‘What do you want?’”

when he’s telling me the L-form, the urdhva prasarita padasana, the up-stretched foot, then, “When I finished it, Krishnamacharya tells me, ‘Do not do this exercise fast.’ He shows how many people do it fast. ‘This is very harmful to internal organs. After few years, liver, stomach, bladder, other organs all out of shape.’
p14

Leslie: And here, this is interesting. He had something under your head.

Richard: Oh yes, he always had something under my head at that point, for the lying postures. I still use that.

Leslie: But it makes your chin tuck more.

Richard: Yeah, that’s the point. He wanted my chin down.

Leslie: These days, people put things under the shoulders to take pressure off the neck. [To Eddie and

Daniel] He’s got him in dvipada pitham here, with something under the head.

Richard: I always put something under the head, still. I put a little yoga brick or roll up a towel, or my shoe, to keep my chin down. You don’t advise that?

Leslie: This is classical form. Jalandhara bandha is really the first bandha you learn. p14

RICHARD: I’ve always found yoga to be like sailing a ship. You’re looking at an island out there, and then you reach it and you realize there’s more sea on the other side. It’s always infinite. So, in my own mind, my infinite challenge is to inhale forever— or exhale forever. You know, to extend the breath. p15

Leslie: So, when he said 7 levels, the implication was that there were 7, sort of, sequences? That you learn each one as a unit, and progress through them as he teaches you? Or, when he said 7, was it this model [points to diagram in the notebook, with concentric circles].

Richard: Yeah, here are circles. Well, I don’t know, but here I see that’s also 7. So, let me see what he said here... “December. Today is the end of the
lesson, which that day was effective but very short, less than half an hour, I asked K again about the meaning of the word yoga. He laughed again, as though all this curiosity of mine was very funny. I was sitting and he was standing, and he began moving around rapidly, almost dancing. Today again, for the first time in a few weeks, he started grinning, giving me again Sanskrit names for exercises. He explained that yoga meant union with the supreme God, but that there were circles of yoga. Outer body, internal body, senses, mind, breath, soul and supreme God. ‘A man cannot control the world but he can control his body. The way to be supreme God, your God, is inward.’ When I numbered the circles from outside in, he corrected me, ‘No, supreme God is the first circle’”— See [points to diagram], I started numbering them the wrong way— “‘then the soul, the breath, the mind, the senses, the internal physical body and the outer physical body.’ p15

See, now we are doing the headstand in the lotus, which I sometimes do. I find that a real pleasurable accomplishment. To do the lotus headstand, then to bring my folded legs down to my belly, and lift up again.

Here he starts pranayama: “prana: breath, life / (a)yama: long.” p15

Leslie: So, that’s your thing with the infinite breath, of that breath that never reaches its end; that’s ayama. p16

Richard: Oh, wow. Wow. [continues further ahead in notes] So, now he’s giving variations of headstands and shoulder stands. I didn’t realize how much. Oh, the kneeling pose. And then he give me my mantra.

Leslie: But what I will say is that you’re still practicing exactly what Krishnamarcharya taught you.

Richard: Absolutely.

Leslie: No, but there was the thought of what we leave once we’re gone, what remains of us—

Richard: Is our students.

Leslie: Is our students.

Richard: Yeah. I mean, these documents also remain, but basically what remains is our students. And that can fetch back very far. I sometimes, in a class, say, okay, let’s say you’re fifty. You are in your vital time. Or, fifty-five. And you teach something really important to a five-year-old. And that five-year- old remembers it. And when that five- year-old gets to be fifty-five, she teaches it to a five-year-old. How far back can this class reach? So, it goes 2000, 1950, 1900, 1850. You know, it takes
twenty people to get back a thousand years. And I said, isn’t possible that if something is really remembered, you really found it important and you really teach it, that it’ll be passed on intact? It’ll be somewhat changed, but it won’t change that
much. So, we can reach back quite far into human knowledge history by means of oral transmission. And I believe that. So, I don’t know, I’m not a historian in yoga, but it seems to me that yoga is one of those practices, at least as I learned it. Krinamachrya was very precise. Now, I know that in oral tradition there are always variations. As you say, Iyengar went and developed his own. And I’ve taken this sequence, and when I teach it, I teach it not in the order he taught it to me but in a different order. I do the standing poses first... I do the seated poses last. And I don’t know why I decided to do that. I’m more comfortable with it, so I do it. I do it as he taught it, but I do it in a different order. So, I know that there are all these variations, but at the same time there’s a core that remains consistent, and I think that’s really important. And, you know, I know people think it’s threatened by all this digital stuff. I’m not of that opinion. I think the digital stuff, like print before, will coexist. I don’t see a great diminishment in people wanting a face-to-face. Especially when it’s something important.

Eddie: That was an amazing thing you just said about someone when they reach fifty-five telling another five-year-old. And that means to go back a thousand years you only need, twenty people.
Richard: Twenty, exactly.

Leslie: Twenty people exactly.

Richard: It’s a thousand years! Eddie: So, if the Patanjali Yoga Sutras, theoretically, were written, say 2,500 years ago, we only need fifty people to keep that link of teaching alive, and that’s like nothing. Fifty.

Richard: You could play that chain game and say, “Really remember this sentence!” And... it could be remembered. Leslie: Well, in the gurukula system it’s really close to that, because you have someone presumably in their fifties teaching seven-year-olds who come into the system at around that age.

Richard: Right.

Eddie: It’s so great, because people, so many people doubt, “Well, okay, 2,500 years, 5,000 years, is that really what he was talking about?” But if you put it in your model— I need fifty people to remember— well, yeah. p17

“November 18, 8:30.” So, I studied with him early in the morning. “K tells me that he thinks I will be able to complete one course in the time here. ‘There are seven courses to yoga,’ he says p20
Also, I think he expects, or at least knows, that I will teach what I learn. During an exercise this morning, he tells me that the exercise is good ‘for backache,’ in a way that recognizes that I will tell others so.” So, by that time, I was recognizing that this is what he was doing.
We met in a upper floor which was quite bright and airy, early in the morning. I would get up at 6orso.Mylessonwas7:30or8,foran hour or so. But I don’t remember much about the household except that it was a household. There were people there. It was not a school, it was a house, and he had this room where he taught— or, where he taught me, at least.

Oh, now, here’s something very interesting, I’ll read this. He’s giving me the tree pose. “K says, ‘When wind moves a tree, it moves this way, that way, backwards, forwards. Your body depends on your breath and moves all ways.’ Later, he says there are 12, maybe 18, variations of the tree pose.
Of the tree pose, ‘If a very short man practices this 6 months, his height will grow, but only with the inhale-exhale system. I wonder if this system is exclusively his. He tells me not to practice more than 45 minutes at a time. This includes few minutes rest in middle. ‘Yoga is mental, spiritual, not wrestling.’ He says, ‘Too many people battle and torture their way through yoga, go too fast.’ He is happy I take the time to breathe.

‘Too many people battle and torture their way through yoga, go too fast.’ p22

Later, he tells me how to organize my yoga notes for teaching. ‘Each section, yes, standing positions, laying positions, jumping, sitting positions, face up positions, face down.’ But for now, I must keep this book as it is, chronologically.” p22

“K tells me at the end it is all right for two to practice yoga together, they can learn from each other, but no more than two at a time. Again, he mentions me teaching. He says he doesn’t know how I can learn what I need in such a short stay. I tell him I will return for more study. He is sitting, getting ready for the final prayer. He laughs. ‘They all say they will return, yes, yes.’ He gets up. I start to dress. Then, he remembers he has forgotten the final prayer. This really amuses him. As I leave, he tells me again not to practice fast with jerks or for too long a time at a stretch. ‘No more than an hour.’ And as I get on my bike, he, as usual, is cooing and playing with his little, beautiful grandson.” p24

He is nice boy but his mind is very—’ K shakes and dances his head back and forth. ‘He comes and says he can stay for six months. I work out a whole program for him, and after two months, he says, ‘I have to leave.’ He goes to see his father or something. p25

He tells me to remind him to show me
headstand starting tomorrow. He tells me never to do more than 40 minutes of yoga”— he’s always worried I’m going to do too much— “

He shows me how to breathe more easily from the throat pit. He is glad my breath is coming longer.

He will teach me breathing exercises and some contemplation.
Going over the materials brought 1971 back again, clear as crystal. And K along with it all, his eyes, his delicate way of moving, his strength, his humanity. And the love and respect you and the others have. A great gift.”p25

***

See this old post

What was it like to Study Ashtanga Vinyasa Yoga with Krishnamacharya?

http://grimmly2007.blogspot.jp/2013/09/what-was-it-like-to-study-ashtanga.html

DHYANA or MEDITATION, Inner and Outer gazing - Krishnamacharya's Yoga Makaranda part II

"When once a fair proficiency has been attained in asana and pranayama, the aspirant to dhyana has to regulate the time to be spent on each and choose the particular asanas and pranayama which will have the most effect in strengthening the higher organs and centres of perception and thus aid him in attaining dhyana".

T, Krishnamacharya

DHYANA or MEDITATION

from Yoga Makaranda Part II

This forms the seventh step in ASHTANGA YOGA. It has advisedly been placed thus, as a proper practice. Progress and benefit in this step is ensured only by systematically following the previous steps: YAMA, NIYAMA, ASANA, PRANAYAMA, etc.

It is futile to attempt the practice of DHYANA without first strengthening the JNANA- INDRIYAS or higher organs of perception which are to be used in this practice. In its turn the strengthening of the higher organs of perception requires a healthy body capable of proper circulation of rich blood and pure air in these organs and of healthy nerves. This can be achieved only by the regular and systematic practice of asana, PRANAYAMA, wholesome and bland food (SATVIC FOOD) taken in moderation, proper frame of mind (NIYAMA), proper practices in physical cleanliness (YAMA), and preservation of vitality (BRAHMACARYA).

When once a fair proficiency has been attained in asana and pranayama, the aspirant to dhyana has to regulate the time to be spent on each and choose the particular asanas and pranayama which will have the most effect in strengthening the higher organs and centres of perception and thus aid him in attaining dhyana.

The best asanas to choose for this purpose are SIRSHASANA and SARVANGASANA. These are to be done with proper regulated breathing and with bandhas. The eyes should be kept closed and the eye balls rolled as if they are gazing at the space between the eyebrows. It is enough if 16 to 24 rounds of each are done at each sitting.

As DHYANA is practiced in one of the following sitting postures, these asanas should also be practiced, to strengthen the muscles that come into play in keeping these postures steady. The eyes are kept closed and the eyeballs turned internally to gaze at the space between the eyebrows. If the eyes are kept open, the gaze is directed to the tip of the nose. It is enough if 12 rounds of each asana is done.

Amongst PRANAYAMA, NADISODHANAM and UJJAYI should be practiced regularly with BANDHA TRAYAM i.e. JALANDHARA, UDDIYANA and MULA BANDHAM and with retention of breath after inhalation (ANTAR kumbhakam) of five to ten seconds each round, but without BAHYA kumbhakam. It is enough if 24 rounds of each is done at each sitting. BHASTRIKA and KAPHALABHATI of 150 rounds should be done before the pranayama to enrich the blood with oxygen. After some practice the pranayama could be done with BAHYA kumbhakam also of not more than five seconds each round. The eyes should be kept closed during the practice.

The mind follows the breath during inhalations and exhalations, but during the kumbhakam, mental images appear both good and bad, depending on our actions and environment, but during BAHYA kumbhakam the mind is more traceable. Pleasant and soothing images occur if one follows daily worship, has a reverent frame of mind, practices the moral virtues, and keeps his body clean. As practice advances the pleasant and soothing images predominate and the images become more controllable.

INNER GAZING - ANTAR THRATAKAM

When necessary proficiency has been attained in doing the above asanas and pranayama the next step of practicing YONIMUDRA may be begun. The technique of this MUDRA is given elsewhere. It is better to practice this in a dark and quite place. This practice should be continued daily till this can be done for at least five minutes. During this practice advances, the space between the eyebrows becomes clear of passing images then becomes dark and blank and then later a bright star of intense light appears in the middle of the blackness surrounded by bright colours. The preliminary period before the appearance of the bright light gradually shortens and the period the bright light persists gradually lengthens.

When a stage is reached where the bright light is uninterrupted for ten minutes the next 110
practice may be begun.

OUTER GAZING - BAHYA THRATAKAM

This is done in one of the sitting posture, with ANJALI MUDRA and the eyes kept open gazing without winking at the tip of a bright flame, spot of light or the picture of a Deity etc. Tears start coming after a short time but as practice advances the period of gazing before the appearance of tears lengthens.

When the eyes are now closed, the image at which one has been gazing appears at the space between the eyebrows. The period for which the image persists uninterrupted gradually lengthens.
The aspirant is now on his first step to develop concentration and practice increases his powers. Morning is the best time for the practice. This may also be practiced with advantage in bed just before going to bed for the night.

BENEFITS: Mental powers increase and this is reflected in the quick grasp of subjects and the speed with which is one is able to get through one’s work. An inner light guides us and an inner voice speaks and regulates one’s sections and conduct on right lines, in one’s daily life.

NOTE: There are also other variations of this practice of holding the image at other nerve centres eg. uvula, neck-pit below the thyroid gland, heart (centre of the chest), navel, root of the generative organs, rectum etc. These variations are for curative purposes and the practice should be learnt under the personal guidance of guru.

from Emergence of Yoga by Krishnamacharya's 3rd son TK Sribhashyam

Kośa (कोश) Srivatsa Ramaswami's November 2014 Newsletter

November 2014 Newsletter from Srivatsa Ramaswami— Kośa (कोश)

Warm Greetings from Chennai. I have been here for the last ten weeks and hope to go to US by about the middle of November. It has been a long stay. Fell sick. Do Yagabhyasis get sick? Yes, when they are involved in or constrained to involve in non yogic laukika activities. Anyway getting better. Spoke briefly at Chennai Ashtanga Yoga Studio on Yoga. Had to cancel the weekend program at Ananda Ashram in US as I could not travel. \

For 2015. some programs have been finalized. Will be doing the 200 her Teacher Training Program at Loyola Marymount University from July 20, 2015 for five weeks. This may perhaps be the last time I will be doing the Teacher Training program. Then in May I will be going to Steve Brandon's Harmony Yoga in UK to do a week long Certificate program in Vinyasakrama in London and a 13 day complete program on the Bhagavat Gita based on my studies with Sri Krishnaamacharya in Wells Somerset.

http://www.harmonyyoga.co.uk/ramaswami-uk-visit-2015/

While in UK I will be doing a weekend program on Yoga for Internal Organs at Jivamukti, London
http://www.jivamuktiyogalondon.co.uk/jiva_events/physiology-yoga-for-internal-organs-workshop-with-srivatsa-ramaswami/

In September I should be going to Chicago to teach Yoga Vinyasakrama and Internal Organs programs at Chicago Yoga Center, which had to be canceled this year.

http://www.yogamind.com/index.shtml#schedule

Kośa (कोश)

One of the less known but significant teachings of Sri Krishnamacharya was about the maintenance of the health of vital organs of the body, the six kosas. He makes a pointed reference to it in his Yoga Rahasya. Kosa in Sanskrit means a sac or a bag. In the olden days the king's treasury used to be called the kosa because gold used to be kept in pockets, leather pouches. The human body has six important organs kept in such bags and hence are called kosas. One is hridaya kosa the heart kosa contained as I had explained in some earlier articles in a sac called pericardium and acts as the driving force in a subsystem called the circulatory system or rakta sanchara. Likewise is the other vital organ, the lungs known as svasa kosa or breathing bag which is the driving force behind the respiratory system. It is called a kosa because it is contained in a bag like strong membrane called the pleura. Below the diaphragm is another important bag the stomach also known as anna kosa or food bag. It is the driving force behind digestive system. In the pelvic region there are three more kosas or sacs. One is mala kosa or faeces bag. Then we have mutra kosa or the urine bag or the bladder and finally garbha kosa or the fetus bag or the uterus the central organ in the reproductive system. In men it is the prostrate.

My Guru used to mention that the positional integrity of these kosas must be maintained for the optimal functioning of these kosas and the subsysten they serve. Yogis of yesteryears had defined the positions or sthanas of these organs. They had also discovered unique procedures, yogic procedures to maintain the position and tone of these kosas. Apart from several asanas and vinyasas, they came out with some extraordinary procedures like mudras, bandhas vipritakaranis like sirsasana and sarvangasana., kriyas and of course pranayama. Several of these procedures like pranayama look insipid, and procedures like Kapalabhati, Nauli look grotesque to nonyogis. Yogis who stay in Headstand and shoulder stand for long durations appear to some nonyogis as just weird. Many modern yoga practioners who practice these do it as a matter of routine but these are great inventions of yogis to give complete health to all the six kosas containing very vital organs

By giving considerable importance to these less understood but very powerful procedures Sri Krishnamacharya gave a more complete picture of Yoga and thus taught a well rounded yoga system . The human body is said to be a shat-kausika-sarira or a body made of six kosas or sacs. Yoga takes care of these six important kosas thereby nurturing important organs. Every aspect of yoga is quite significant.

Srivatsa Ramaswami

*****

Ramaswami has written about the Kosas and internal organs in several newsletters, these  below come to mind.

October 2010 Newsletter from Srivatsa Ramaswami--Pancha Kosa Vidya

November 2013 Newsletter From Srivatsa Ramaswami--VIDYA

May 2009 Newsletter from Srivatsa Ramaswami--Yoga For The Heart

March 2010 Newsletter from Srivatsa Ramaswami--T.T Program--Yoga for the lungs

October 2012 Newsletter from Srivatsa Ramaswami- Use of Voluntary Breath Control in Asanas

May 2010 Newsletter From Srivatsa Ramaswami--Yoga and Bronchial Asthma

AUGUST 2009 NEWSLETTER FROM SRIVATSA RAMASWAMI--HEAD AND SHOULDERS ABOVE......