How Krishnamacharya taught Ramaswami pranayama plus Why Patanjali's Yoga?

"My one-to-one studies with my guru usually lasted one hour. One day, at the beginning of the class, he asked me to do this pranayama for the entire duration of the session and left the room. At the end of one hour he walked in to the room, asked me to join the end-of-the-session peace invocation, and left the room. He did not say anything, but looked pleased. There were many other occasions when he asked me to devote the entire session to pranayama". 
Srivatsa Ramaswami - Yoga Beneath the Surface P145

We finally know who the woman in this photo is. Her name is Libbie Mathes and she studied asana and pranayama with Krishnamacharya for four years in the 1960s, this photo was taken in 1963, see her article here

http://pureinspirations.com/pure-stories/my-path-to-yoga/

Below (from Yoga Beneath the Surface) is how Ramaswami would have us practice the approach to pranayama he learned from Krishnamacharya. Ramaswami however, would stay in the room and practice alongside us.

''" 1 :4:2 "'"

"DAVID: In YR (Yoga Rahasya ) II, 59, the pranayama ratio of 1:4:2 is spoken of as special. Is this ratio risky? Who can do it?

RAMASWAMI: In fact, almost all yoga texts mention or detail this particular pranayma. Because of the preponderance of antah kumbhak far a disproportionately long period, many people shy away  om this pranayama. The ratio you refer to is one time unit of inhalation, four time units of holding the breath, and two time units of exhalation. Normally, we breathe at the rate of about  fifteen times per minute. Our inhalation and exalations are usually are about 2 sec­onds each. So if you introduce this ratio, keeping the inhalation at about 2 seconds, you will have to hold the breath for about 8 sec­onds, and take 4 seconds  for exhalation. In this manner,you will do just about four breaths per minute as opposed to fifteen breaths per minute. Of course, one who is uninitiated can do it once or twice, but if required to do it for a number times in succession, he/she may find it difficult to maintain the ratio.

Many people  find the exhala­tion swift  and uncontrollable after the long breath-holding.
This ratio is used in mantra pranayama. There are a few well­ known mantras, such as the Vedic pranayama mantra and the "siva-siva" mantra. The Vedic pranayama mantra, consisting of sixty-four syllables (mantras), takes about 20 seconds to chant mentally. According to several texts, including Manu Smriti (clas­sic on Hindu way of life), the mantra is to be chanted while hold­ing in the breath. So one should be able to hold the breath for 20 seconds, during which time the mantra is chanted. If so, with the 1:4:2 ratio, the inhalation has to be 5 seconds and the exhalation 10 seconds. It will thus take about 35 seconds, and if you take a 5- second bahya kumbhaka, then it couid be about 40 to 45 seconds. It is the normal practice in Vedic pranayama to do at least ten rounds in one sitting, which would mean that the practitioner should be able to sit in a yogic posture steadily for this duration and do the pranayamas without losing control. If you go by the Hatha Yoga Pradipika, one can go up to eighty pranayamas at a stretch. This would mean that one has to sit in a posture for about an hour and do pranayama and  follow the ratios correctly, without panicking or without discomfort. So the texts suggest holding out the breath for 20 seconds, especially texts of Hatha yogis and Kundalini yogis.

My one-to-one studies with my guru usually lasted one hour. One day, at the beginning of the class, he asked me to do this pranayama for the entire duration of the session and left the room. At the end of one hour he walked in to the room, asked me to join the end-of-the-session peace invocation, and left the room. He did not say anything, but looked pleased. There were many other occasions when he asked me to devote the entire session to pranayama.

lt is sad that yoga students seldom practice pranayama and that contemporary teachers appear to have disdain far pranayama. It is a very important and a very useful aspect of yoga. Pranayama reduces tamas or darkness  and increases satva or clarity". p.143-145

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And here on p193, where Ramaswami discusses the (different?) objectives of Hatha and Raja yoga.

"My teacher used to say that one should do pranayama  for twice the amount of time one practices asana. Dharana should be  forr twice that time, and dhyana twice longer. Only then will one be able to stay in samadhi  for a  fleeting moment. With continuous practice, one will be able to stay in samadhi for longer and longer periods until, like the yogis of Himalaya, one can remain in samadhi for days.
But are the two goals, kaivalya of the Raja yogi and the posi­tioning of prana in Brahmarandhra (a chakra) of the Hatha yogi, the same? Well, one leads to kaivalya or total release and the snapping of the cycle of samsara, but what of the other? One is not sure if the Hatha yogi's goal will give total release  from samsara. What do you think?" p193 Yoga beneath the Surface.

Amazon link

NOTE on learning the mantra and building up the kumbhaka

One way to build up to the above pranayama is, at first, to skip the kumbhaka (holding the breath out) after the exhalation. 

Also, divide the pranayama mantra into three and learn each section on a shorter kumbhaka (breath retention) after the inhalation, five seconds perhaps while chanting

Om bhUh . Om bhuvaha . Ogm suvaha . 

Om mahaha . Om janaha . Om tapaha . Ogm satyam ।

Then chant the first part of the mantra above on the inhalation and learn the second part of the mantra on the kumbhaka.

Om tat savitur varENiyam bhargO dEvasya dhImahi .

dhiyO yO nah pracOdayAte ..

Build up to ten seconds kumbhaka perhaps chanting the first two parts above and then learn the third part while exhaling

OmApO jyOti rasO’amRutam brahma bhUrbhuvassuvarOm

Build up to a fifteen second kumbhaka chanting the full mantra quickly and then gradually slow the mantra down to twenty seconds.

Finally, reintroduce the  short five second  kumbhakla after the exhalation

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Why Patanjali's Yoga?

Hatha yogi's have developed seemingly endless approaches to pranayama, likewise, countless postures and techniques to 'force' the prana into the sushumna channel, raise kundalini, conserve bindu etc.

Perhaps proficiency in some basic (Primary) key asana and a few variations, a straight forward traditional nadi sodhana pranayama practice, a simple pratyahara method of sense withdrawal and samatha, (calm abiding) Sitting, is quite sufficient...., until at least samadhi is attained. If Samadhi is attained , in this lifetime, then we can start to worry about how to apply, Pattanjali has a whole chapter on this.

Kaivalya (liberation) may not necessarily be our objective ( for now at least), we may not even believe in the concept/metaphysics/philosophy on which Patanjali's Yoga sutras are based, and yet the methodology outlined in the sutras may still lead to a more orderly life, greater compassion, improved discipline, emotional stability, and perhaps some insight into the formation and workings of who or what we believe we are as well as providing us with the tools to put 'that' under question on an experiential rather than purely intellectual level.

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NOTE: Krishnamacharya/Ramaswami have written about 'Yoga for the Three Stages of Life', being completely fixated on asana for a time may be considered..... appropriate but at some point we may wish to introduce a steady pranayama and sitting practice. These are practices that will take decades to master, we may as well begin now as later, even six rounds of pranayama once or twice a day may be beneficial and a ten minute 'Sit' may well feed back into our asana practice. Many traditional teachers from Yoga to Zen to Vipassana, seem to feel that in the west we are... unsuited to meditation practice. There is often a cultural snobbery involved and is clearly nonsense as we too have several thousand years of contemplative traditions, we called it prayer.

This is a quite superb book on Yoga
Link to Amazon

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Appendix 
Pranayama Mantra

Note: Ramaswami and indeed Krishnamacharya have stated that we should maintain own religious tradition. If for example you are of the Christian faith you might prefer to mentally recite The Lord's Prayer ( which also takes 20 seconds).... in latin perhaps which is rather wonderful on the tongue.

Pater noster, qui es in caelis,
sanctificetur nomen tuum,
adveniat regnum tuum,
fiat voluntas tua,
sicut in caelo, et in terra.
Panem nostrum supersubstantialem da nobis hodie;
et dimitte nobis debita nostra,
sicut et nos dimittimus debitoribus nostris;
et ne inducas nos in tentationem;

sed libera nos a Malo


or why not a version of Loving Kindness


“May all beings be well and safe, may they be at ease.
Whatever living beings there may be, whether moving or standing still, without exception, whether large, great, middling, or small, whether tiny or substantial,
Whether seen or unseen, whether living near or far,
Born or unborn; may all beings be happy.
Let none deceive or despise another anywhere. Let none wish harm to another, in anger or in hate.”



Or even the first four of Patanjali's Yoga Sutras which are considered a summary of the whole text, again, 20 seconds if chanted slowly.

atha yoga-anuśāsanam ॥1॥
yogaś-citta-vr̥tti-nirodhaḥ ॥2॥
tadā draṣṭuḥ svarūpe-'vasthānam ॥3॥
vr̥tti sārūpyam-itaratra ॥4॥

Here it is again so you can format it as you wish

Pranayama Mantrah

प्राणायाम मन्त्रः 

ओं भूः । ओं भुवः । ओं सुवः 

ओं महः । ओं जनः । ओं तपः । ओ ँ् सत्यं ।

Om bhUh . Om bhuvaha . Ogm suvaha . 

Om mahaha . Om janaha . Om tapaha . Ogm satyam ।

ओं तत् सवितुर्वरेण्यं भर्गो देवस्य धीमहि 

धियो यो नः प्रचोदयात् 

Om tat savitur varENiyam bhargO dEvasya dhImahi .

dhiyO yO nah pracOdayAte ..

ओमापो ज्योती-रसोऽमृतं-ब्रह्म भूर्भुवस्सुवरोम् 

OmApO jyOti rasO’amRutam brahma bhUrbhuvassuvarOm

Learn more chants by Srivatsa Ramaswami HERE

A TRANSLATION OF  THE PRANAYAMA MANTRA

And here's a link to a page that translates (below) and explains the mantra

AUM bhUH, AUM bhuvaH, AUM svaH, AUM mahaH

AUM janaH, AUM tapaH, AUM satyam

AUM, the primordial sound, resides in all elements of the universe. It permeates the earth (-bhUH), water (-bhuvaH), fire (-svaH), air (-mahaH), ether (-janaH), intelligence (-tapaH) and consciousness (-satyam).

AUM tatsaviturvarenyM bhargo devasya dhImahi

dhIyo yo nH prachodayAt.h.

We pay homage to Gayatri, the one who shines like the sun (tat savitur), the one who destroys all our sins through her everlasting and effulgent light. Dear Goddess Gayatri, please illuminate our path towards our higher consciousness and lead us to our true purpose in life

AUM Apo jyotiH rasomRRitaM

brahma bhUR bhuvaH svar AUM..

Please shine your light (-jyotiH) in our path so we may partake of the everlasting nectar (rasomRRitaM) of brahman while chanting the primordial sound, AUM'!

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Appendix 2. 

Ramaswami's Mantra meditation Newsletter February 2012

MANTRA PRANAYAMA

Considerable amount of literature is now available on Pranayama (from

ancient and contemporary yogis), an important anga of Yoga, even

though a smaller and smaller number of Hatha yogis do a smaller and

smaller number of pranayamas. In fact according to Brahmananda who

wrote an important commentary of Hathayogapradeepika, Hatha yoga is

indeed Pranayama. Patanjali in his Yoga Sutras succinctly gives the

parameters of pranayama along with the benefits. Hathayoga pradeepika

and several other hatha yohga texts talk about a variety of pranayamas

with different ratios in considerable detail and as I said enough

literature is available on pranayama. However since it is also the

anga prior to the antaranga or meditation, parts of yoga pranayama has

been used to prepare oneself for meditation. If in pranayama you can

introduce some noble thoughts for meditation like an uplifting mantra,

bhava thought or an image such pranayamas are called sagarbha

pranayama or pranayama pregnant with lofty ideas. Sri Krishnamacharya

in his “Nathamini's Yoga Rahasya” says that sagarbha pranayama is

several times more beneficial; more than the mechanical pranayama done

generally by hatha yogis.

Sagarbha pranayama done with pranayama mantra from the vedas, which

also includes the potent gayatri as a part of it, has been in vogue

since the vedic times. Sri Krishnamacharya in his yoga work

“Nathamuni's Yoga Rahasya” gives a number of instructions for doing

pranayama towards the end of the first chapter. He commends the use of

Pranava and the pranayama mantra with gayatri while doing pranayama

practice. Usually pranava (OM), the most potent mantra and the mother

of all mantras, as a stand alone mantra is used by renunciates like

consummate yogis and advaitins. And the gayatri impregnated vedic

pranayama mantra is used by householders and others in all pranayama.

In fact Manu in his famous Manusmriti says that the pranayama mantra

which consists of prnava, the seven vyahritis, the gayatri and the

head or siras portion should be recited while holding the breath in

Kumbhaka three times to be called as pranayama. Sri Krishnamacharya

also emphasizes the need to meditate on the meaning of the mantras

like the suggestion of Patanjali in YS.

Most people who do ritualistic pranayama in India use the pranayama

mantra referred to earlier. Manusmiti says as follows

“sa vyahritim sa pranavaam

gayatriim sirasa saha

trifpateth ayataf pranah

pranayamassa uchyate”

Here is the translation“Pranayama is that in which the seven vyahritis

(bhuh bhuvaha...) each preceded by pranava (OM) then the gayatri, then

the siris are (silently) recited.”

It should be chanted (silently) while holding the breath (kumbhaka).

When it is done three times it is called panayama. The pranayama

mantra is 64 syllables and takes about 20 seconds to chant, more or

less. The verse quoted above says three times and some interpret it as

chanting the mantra three times while holding the breath, but

generally it is chanted once and three such pranayamas will make one

bundle of pranayama. If you try to do the chant thrice in one go it

would taken a minute and holding the breath for one minute could be a

real challenge to most and so most people stick to the earlier

option.

What about the duration for inhalation and exhalation? Sri

Krishnamacharya says in Yoga Rahasya that it should be vishamavritti

indicating that the time duration for inhalation exhalation and breath

holding would vary. So many go by the 1:4:2 ratio.

One may inhale for 5 seconds then chant the mantra during internal

holding for 20 seconds and then exhale for 10 seconds. The breath

holding after exhalation is considered a hathayoga practice and many

orthodox people who do pranayama as part of the Puja or Japa ritual

dispense with bahya kumbhaka and the bandhas. The quickie pranayama is

three times but it is recommended that on should do 10 times the

samantra pranayama.  (Contrast this with the hathayoga approach of

going up to 80 times mantraless pranayama).

Since children sometimes as young as 5 were initiated into vedic

studies, it becomes obligatory for them to do sandhya and hence mantra

pranayama and silent gayatri chant. But then because they are young

they may not be taught to do calibrated pranayama. Usually in course

of time they would learn to do long inhalation and exhalation say in

nadishodhana. Later they will be taught the whole vishamavritti

pranayama as explained earlier.

So the mantra is chanted silently in pranayama. But most people just

chant the mantra without the pranayama--they may merely touch the nose

but not do the pranayama. So we have one set of people who do

pranayama without mantras as most hatha yogis do and another group

especially in India who chant the mantra faithfully but do not do the

prnayama at all and thus both lose out. It even led the much revered

previous Sankaracharya of Kanchi to remark that if only Indians would

hold the breath (kumbhaka) rather than just touch/hold the nose they

would all become great yogis and spiritual persons.

My Guru also said that when doing any mantra in japa, in pranayama or

meditation, one should think of the meaning or import of the mantra.

That makes it lot more powerful and meaningful. What does this mantra

signify, many times we get initiated into a mantra routine without

knowing what it means. All yogis know that Patanjali insists on

contemplating on the meaning of pranava when doing pranava japa to get

the grace of Iswara.

“Om Bhuh, om bhuvah, om suvah, om mahah, om janah, om tapah, om

satyam; then the gayatri and then the siras which runs like this, ”om

apah jyoti rasah amrtam brahma bhurbhuvassuvarom” is the pranayama

mantra. This mantra appears in Mahanarayana Upanishad, the last

chapter of Yajur veda. This upanishad also contains several beautiful

mantras used on a daily basis like the offering to the five pranas

(before taking food), meditating within the heart etc. I got the whole

chapter (about 45 minutes of continuous chanting) recorded some 25

years back by “Sangeetha” and I believe it is available in some stores

in Chennai, India. You may learn the pranayama mantra—visit my website

www.vinyasakrama.com/chants and click on the “Learn Pranayama Mantra

chant” tab.

So what is the meaning of this wonderful pranayama mantra? Again there

are different interpretations. The conventional meaning for the seven

vyahritis is seven different worlds starting with the world we live in

to six other higher worlds. But the word loka is interpreted in a more

esoteric sense by a few scholars. They say that the words loka and

look are derived from the same root . And the seven lokas are the

seven perceptions of the ultimate reality which is Brahman the pure

non changing consciousness.

So this approach which gels with the advaita philosophy would be as

follows: According to the Upanishads, Brahman in its pristine state is

alone and there was no time or space (aksha and avakasha) in

contention. The Brahman once thought that it should become many

(bahusyam praja yeyeti). Then in the next stage It deeply contemplated

as to how it should create the universe and make many microcosmic

individual consciousness. This state was known as the stage of tapas

of the Brahman (sa tapo tapyata). Then after deep contemplation and

planning It created the entire Universe (idam sarvam asrujata). After

this creation the Brahman entered and permeated the entire Universe

(tat eva anupravisat) and every being as the individual Self.

The seven vyahrutis are considered as representing the seven states of

the same consciousness four at the microcosmic level and three at the

cosmic level. So when doing pranayama during breath holding

internally, one would say 'om bhuh', contemplate on the consciousness,

represented by pranava or 'om during the waking state. Then as the

second vyahriti 'om bhuvah ' is recited, one would think of the same

consciousness being aware of the individual dream state.

'om suvah” would refer to the same consciousness witnessing the deep

sleep stage. Om mahah, the fourth vyahriti is the consciousness beyond

the three earlier mentioned known amongst the vedantins as the fourth

state of the mind (turiya) or the yogi's kaivalya state. The same

consciousness now is identified with the Brahmana that created the

Universe (Om Janah). Then the next mantra, the sixth “Om tapah” would

represent the Brahman as one deeply contemplating and finally the

pristine state of consciousness “Om satyam” the one and only Brahaman.

With this the abhyasi is able to identify and meditate upon the same

one Brahaman as seen in different states. The theory that there is

only one consciousness that exists both at the cosmic and at the

microcosmic level is the bedrock of the advaita (No two

conciousnesses) viewpoint. So an advaitin while doing pranayama is

able to reinforce the advaitic conviction.

Then the second part of the pranayama mantra is the gayatri mantra. It

again refers to the ultimate reality as the inner light. Just as the

sun with its lustrous orb lights the entire world, the Brahman/Self

lights the entire chitta or the internal world of the meditator, so

that the chitta vrittis are experienced or 'seen' in the mind's eye .

The last portion known as the siras or the head, is an encomium to the

ultimate Brahman. It refers to It as OM., pure consciousness, the

universal light, the essence of the entire Universe, immortal

(unchanging), the source of the universe, and is known to the

individual as the inner Self during the three states of waking, dream

and deep sleep.

This meaning of the pranayama mantra is vividly brought to the mind as

the pranayama mantra is recited silently during antah kumbhaka. Then

it is known as samantraka or sagarbha pranayama. According to Manu

this samantra pranayama is the greatest Tapas/meditation.

It is said that those who are well versed in the chakras are able to

identify the seven vyahritis with the seven chakras in the body using

the respective bijakshara or seed mantras. Some make an effort   to

visualize the cosmic Brahman  in the seven chakras in the microcosm

itself.

There are other types of mantras used. For instance saivaites tend to

chant the siva mantras as they hold the breath as mentioned in the

Tamil Saiva classic “Tirumandiram”. The mantra “sivasiva” of four

syllables is chanted 16 times during one breath hold corresponding to

64 syllables as in the pranayama mantra referred to earlier.

Here is a pranayama for renunciates:

While doing puraka or inhalation the thought would be that the entire

universe is ultimately drawn into the Brahman. Then while in

antahkumbhaka the contemplation would be that the outside Universe and

I are no different from the Brahman. Then while exhaling the ego “I'

with the entire Universe is discarded as nothing but an illusion, not

real, not significant. And in bahya kumbhaka one would contemplate

that pure Brahman alone is real, It alone exists.

Those who believe in the reality of world and the trinity (Brahma,

Vishnu and Siva), would use pranayama to reinforce their faith.

Inhaling through the left nostril one should think of the four faced

Brahma the creator aspect of the trinity and of blood red hue (rajas

guna) while chanting Om 16 times. Then closing both the nostrils  and

holding the breath in  kumbhaka one should think of the white colored

(satva guna) Hari, the protector/sustainer chanting pranava 64 times.

Then while exhaling through the right nostril one should meditate on

Siva of dark color (tamo guna) chanting pranava 32 times. Then one

should start inhaling through the right nostril for 16 matras chanting

pranava 16 times and continue the pranayama for a predetermined number

of times with both mantra and bhava.

Different smritis and very old yoga texts refer to a variety of

pranayamas with and without mantras. Almost all the puranas have a

section on yoga which describe different asanas and pranayamas. (I

think with all this evidence one may say with some conviction that

Yoga is more than 100 years old). For more information on pranayama

you may consider referring to my book “Yoga for the Three Stages of

Life” pages 189 to 211.

Sri Krsishnamacharya's Yoga teachings were unique and very rich. In

Vinyasakrama asana practice, breath synchronization with slow

movements is an essential element. One would start the movement with

the beginning of inhalation or exhalation and complete the movement

with the completion of that breathing phase. The time taken in actual

practice may be between 5 to 10 or 12 seconds depending on one's

capacity and control. If it goes below 5 seconds one would stop the

practice and rest to regain the vinyasa krama acceptable breath. My

Guru, Sri T Krishnamacharya would say 'breathe with hissing sound' (a

la cobra, refer to ananta samapatti in YS) or 'with a mild rubbing

sensation in the throat'.

In this way, with long deep inhalation and exhalation, the intercostal

muscles are stretched and toned up and by the time pranayama is

started the accessory muscles of breathing are well exercised so that

one has a well oiled breathing apparatus for a very productive

pranayama practice. And while doing pranayam introduction of mantras

and bhavas helps to bring the mind to a focus which will be of

considerable help when one starts the meditation process. Thus Sri

Krishnamacharya following the tradition of yoga described in old yoga

texts like the yoga sutras, the puranas, smritis and other ancient

texts helped to understand and achieve the best of an outstanding

ancient system called Yoga.

You may access the earlier Newsletter by visiting my website

www,vinyasakrama.com and clicking on the Newsletter tab. Any comments

or suggestions please e mail to

info@vinyasakrama.com

Best wishes

Sincerely

Srivatsa Ramaswami

Shirsasana ('headstand') Krishnamacharya, also Lotus to headstand as prep for Karandavasana and Ramaswami's Inverted sequence.

At the end of Yoga Makaranda (Mysore 1934) Krishnamacharya begins to look at sarvangasana (shoulderstand)...

"This asana and the next asana (sirsasana) that will be described must be practised very carefully and with great caution, remembering the earlier warnings". Yoga Makaranda 

Yoga Makaranda ends there although five photos of  Sirsasana (headstand) variations are shown, clearly Krishnamacharya intended to continue, the topic is taken up In Yoga Makaranda part II (Salutations to the teacher the eternal one). 

Padmasana to Shirsasana

Below: from the Shirsasana (headstand) section in Yoga Makaranda II

The full text can be downloaded from my Free Download Page at the top of the blog.

"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.

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 is found".

Krishnamacharya Yoga Makaranda Part II (Salutations to the teacher the eternal one).

Note: Sayanacharya - Krishnamacharya may be referring to a commentary by Sāyaṇa (Kannada; with honorific Sāyaṇācārya; died 1387) 

Note: see this earlier post on Krishnamacharya's key asana
Krishnamacharya recommended Four Key asana/mudra..... make that six..


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The Padmasana to Shirsasana and back variation might be considered useful preparation for Karandavasana. 

Note Karandavasana is outlined, pretty much as we practice in in current Ashtanga Vinyasa, in Yoga Makaranda Part II.

Appendix 1.

Krishnamacharya's Sirshasana -head stand - instructions in Yoga Makaranda Part II

Note: Krishnamacharya refers to the variation below (as well as others in Yoga Makaranda Part's I and II as 'Hatha'. Krishnamacharya will often refer to Raja and Hatha versions in these texts. Might we consider the slowing of the breathing above to be Raja and the "strenuous variation(s)" Hatha.

19. SIRSHASANA--HEAD STAND

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 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. Life 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: For people who are over 190 lbs. Sirshasana should be only after 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,andthe palmsnotmorethan21⁄2feetapart.
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. 

Appendix 2.

Srivatsa Ramaswami's

Inverted Sequence/subroutines

Based on my studies with Ramaswami at LMU  in 2010 and his book The complete Book of Vinyasa Yoga.

Ramaswami presents these sequences to teach the relationship between asana and thier variations. in actual daily practice one may choose asana or subroutines from the sequence as is deemed appropriate. Ramaswami does recommend however, practicing the full sequence occasionally ( or as much as one is able) to remind oneself of this relationship of asana.

Practicing Inverted Subroutines

Towards the end of my morning asana practice I spend few minutes in the sarvangasana preparatory postures, anapanasana, urdhva prasarita pada hastasana and dwipadapitam.

I then spend at least five minutes in sarvangasana, the first three minutes with the legs relaxed.

Then I practice for headstands for ten to twenty minutes (ten minutes minimum).

For the first five minutes I don't practice any vinyasas but try to slow my breathing towards two breaths a minute and work on engaging bandhas.

The rest of the time in headstands I spend on Vinyasas, one or more of the inverted subroutines.

Coming down from headstand I'll stay for a few moments with my forehead on the mat, when sitting up I'll bring my head up last.

After a couple of minutes in savasana I practice another five minutes of Sarvangasana (shoulder stand), this time practising vinyasas, one or more shoulder stand subroutines

Finally I'll spend a period of time in Vajrasana, padmasana or mahamudra before moving on to my pranayama practice.

From my Vinyasa Yoga practice book

Ramaswami teaching Vinyasa Krama in Madrid in 2017. 

My good friend Oscar has done a wonderful job of weaving together Krishnamacharya practicing some of his variations back in Mysore in 1938 with Ramaswami teaching the same variations in Madrid in 2017.




Below: One of my favourite vinyasa that Krishnamacharya demonstrated in 1938






'...when sirsasana is mastered, the breath rate, which is normally about fifteen to twenty breaths per minute, automatically comes down', 

Work towards two breaths a minute over time.

'Sirsasana should always be practiced in the morning, as is laid down by the authorities on yoga.' 

'And, as a counterpose, it should be followed by an equal length of time in the practice of sarvangasana (shoulder stand)'. 

'The procedure is thus to do  sirsasanam for twenty-four breaths, followed by a two-minute rest in savasana. Then one should do sarvangasana for the equal number of twenty four breaths, followed by a sitting posture each as padmasana for a few breaths, until one feels normal and relaxed'.  

from Srivatsa Ramaswami Yoga for the Three Stages of Life p142


Below: Links to each of the individual subroutines on YouTube, below that the full forty minute sequence video and here a speeded up version https://youtu.be/FfzDvB2qG1U

Inverted: Subroutine Breakdown

Day 76 : INVERTED : Sirsasana (headstand) lead in from Vinyasa Krama Inverted sequence

Day 77 : INVERTED : Akunchasana (knee bends) from Vinyasa Krama Inverted sequence

Day 78 : INVERTED : Leg raises subroutine from Vinyasa Krama Inverted sequence

Day 79 : INVERTED : Upavishta konasana ( inverted triangle) subroutine from Vinyasa Krama Inverted sequence

Day 80 : INVERTED : Urdhava Padmasana (inverted lotus) from Vinyasa Krama Inverted sequence

Day 81 : INVERTED : Viparita Dandasana (crooked staff ) subroutine from Vinyasa Krama Inverted sequence

Day 82 : INVERTED : Inverted Mandala Subroutinesubroutine from Vinyasa Krama Inverted sequence

Day 83 : INVERTED : Niralumba sirsasana ( headstand without support) subroutine from Vinyasa Krama Inverted sequence

Day 84 : INVERTED : Arm variations in Niralumba sirsasana ( headstand without support) subroutine from Vinyasa Krama Inverted sequence

Day 85 : INVERTED : Handstand subroutine from Vinyasa Krama Inverted sequence

Brahmavit - February 2017 Newsletter from Srivatsa Ramaswami

Brahmavit

Who obtains (aapnoti) the highest?
One who knows the Brahman
Who or what is that Brahman?
It is pure awareness/consciousness(jnana) unaffected by time (satya) and space (ananta)
Where can one find it?
In one's own lofty space in the heart cave, snugly residing.
What does one get when one finds It?
The satisfaction one may get by enjoying everything one desires/wishes...all at once, he being one with that Brahman.

How is that Brahman the greatest (Param)?
From that Brahman-- that Atman one is-- was born Akasa or space. Then came from that Akasa, Vayu or Air (or matter in the form of gas), thence came, agni or fire (or matter in the form of energy) thence came in succession, aapaH or water (matter in the form of liquid), then prithvi or earth (or matter in solid state). From earth evolved plants and from plants came food and then all creatures including the human being. So Brahman is the source of everything and the human being is the essence of food.

Well how to find and know the Brahman in this huge creation?

One can start with oneself. The human body has five parts or gross aspects. They are the head, the right wing or arm, the left wing or left arm, then the torso and finally the tail or the lower extremities. These are the five parts that are visible.

Ok Where is the Brahman in this body?
You have to get to the subtler levels of one's being.and transcend them.
Which one is next?
In the same mould as the physical body there is a subtler subsystem called the body/sheath of life force or Prana. This Prana sheath can be seen as made of five parts prana, apana, vyana udana and samana forming the five different parts of the life foce body.

Can you locate Brahman/Atman in this sheath?
No we have to get to a further inner sheath inside this life force or prana body. And that is the sheath of the mind. Or the body of the senses as mind controls all the senses. And subtler than that is the body of senses or mind is the body of intellect. Even that is visualized as having five parts or aspects. Firstly
earnestness/faith is the head, as one starts an inquiry with faith or sharddha . Then the right wing is what is right or ritam/dharma. Then the intellect has the left wing as truth as one finds truth only by employing buddhi or intellect. Then adesa or determination is the torso as that is the result of deep analysis and contemplation of buddhi. Then buddhi is based on or sustained by Mahat or universal intelligence.

So then we can determine the existence of Brahman and Atman by using one's intellect. Is it right?
Yes by patient contemplation and meditation.
Then one can realize the Brahman?
Yes and the Upanishad also explains the state of one's mind in that state
How so?
It gives an opportunity for the seeker to have a feel for the experience one gets after this determination.
The next subtle sheath referred to is the sheath of bliss/happiness. It has also five parts. In it Joy or priya is the head. When one reads about Brahman a certain joy arises in the mind of the sadhaka. It is called priya. Then understanding it with the intellect leads to two more endearing feeling, happiness (moda) and then extreme happiness (pramoda). And finally when the sadhaka realizes the Brahman one experiences unalloyed bliss or Ananda. Thereafter one loses the separateness from Brahman and becomes Brahman which is support of this sheath and every other sheath and everything else.

Can anyone achieve this. Has anyone attained this state?
Yes the Upanishad itself says that Bhrugu the son of Varuna with the prodding of his father was able to realize the Brahman. The Taittiriya Upanishad explains the step by step approach followed by Bhrugu with extreme concentration and how he realized the Atman/Brahman. And Brugu is venerated as one of the seven greatest vedic sages (sapta rishis)

Based on Taittiriya Upanishad.  ( LINK Taittiriya Upanishad pdf )

Srivatsa Ramaswami
http://groups.google.com/group/vinyasa-krama

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In January 2017, I taught a 10 day 50 hour program on Bhagavat Gita for yogabhyasis based on my study with my Guru Sri Krishnamacharya. It was organized by Saraswati Vasudevan under the banner of Yoga Vahini Chennai. Very dedicated and patient group indeed.

Then I spent 6 days at Mini Shastri,s OmYoga Shala in New Delhi teaching Core Vinyasakrama and varied pranayamas to some very dedicated yogabhyasis. They did 120 pranayamas one day 80 in the morning and another 40 in the afternoon. And then many performed 32 suryanamaskaras to the chanting of suryanamaskara (aruna) mantras from yajur veda. Very dedicated participants

In February I am scheduled to teach a 15 day 100 hour TT program in Vinyasakrama Yoga at Yoga Vahini Chennai. The same program I will be doing at Yoga Institute in Sydney in Australia in April/May 2017. The registration is still on for the Sydney program Here is the link

http://yogainstitute.com.au/april-22-2017-100hr-advanced-vinyasakrama-yoga-training-program/

Srivatsa Ramaswami