Yoga = Freedom

"Blissful Experience, Bhakti" NEW BOOK from Sri Krishnamacharya's son and daughter!

2011-12-09T08:23:00.000-10:00

Blissful Experience, Bhakti
Quintessence in Indian Philosophy
Author Name : T.K. Sribhashyam,
Co-Author Name : Alamelu Sheshadri,
Binding : Paperback
10 Digit ISBN : 8124606145
13 Digit ISBN : 9788124606148
Edition : 1st edition
Year : 2012
Pages : xxiv, 336 p.
Bibliographic Details : 10 b/w photographs; Glossary; Bibliography; Index
Size : 23 cm
Weight (approx.) : 550 gm
Price : $ 24
About The Book

Bhakti-yoga is seen as the direct path to perfection that leads to the very heart of religious consciousness. Ramanuja's concept of bhakti (devotion) emphasised the practice of self-surrender through which a person realises his personality, strengths and weaknesses, and hidden powers. Bhakti, for him, acts as a link between mortals and the Ultimate Reality.

This book examines the views of Vishishtadvaita of Ramanuja on bhakti and prapatti (self-surrender). It studies in-depth the meaning of God, the soul and the Supreme Soul, and the world; the concept of bhakti; the different stages of bhakti referring to numerous sources that include the Vedas, the Bhagavad-Gita, the Upanishads and the Puranas. It focuses on Ramanuja's teaching of bhakti, examining his philosophy in general and his sevenfold practice, Sadhana Saptaka to generate bhakti that expounds the qualities and significance of discrimination for viveka, freedom from sensual attachment or anger for securing vimoka, repeated reflection of God, performance of religious duty for inner mental strength, development of ethical virtues, freedom from despair and freedom from excessive joy. It understands the relevance of symbols in devotion and examines nature and use of symbols in Buddhism and Hinduism. The scholarly study discusses the importance and cultivation of peaceful emotions, and need for prayer and dietary regulations in devotion.
Book Contents

Life Sketch of Our Father Sri T. Krishnamacharya
Genealogy
Benediction by B.K.S.Iyengar
Preface
Presentation
List of Illustrations
1. Introduction

Lord Rama's Disappointment
The Soul
God and the World
Concept of Soul and Supreme Soul, Atma and Paramatma
God and the Soul
The Aim of DevotionWhat Does Man Achieve in Devotion?
The Supremacy of Devotion

2. Concept of Bhakti
3. Stages of Bhakti

Different Stages of Bhakti
Four Stages of Approach

Salokya -- Samipya -- Sarupya -- Sayujya

Stages of Bhakti in Narayaniyam

4. Ramanuja's Teaching of Bhakti

Ramanuja's Views in a Nutshell
Ramanuja's Teaching Through His Life and Works
Two Types of Human Pursuit
Surrender to God
The Theology of Ramanuja
Universality of God
Fruits of Self-surrender

5. The Sevenfold Discipline of Ramanuja (Sadhana Saptaka)

Introduction
Ramanuja's Philosophy
Importance of Means and Practical Examples
Sevenfold Practice, Sadhana Saptaka
Discrimination (Viveka)
Means to Purify the Mind, the Intellect, the Ego and the Cit
Freedom from Desires (Vimoka)Constant and Uninterrupted Spiritual Practice (Abhyasa)
Good Action (Kriya)
Virtuous Qualities and Conduct (Kalyana Guna)
Truthfulness (Satya)
Straightforwardness or Sincerity (Arjava)
Compassion to Living Beings, Deep Sympathy (Daya)
Harmlessness, Non-violence (Ahimsa)
Gift of Duly Earned Belongings (Dana)
Satvika Dana
Rajasika Dana
Tamasika Dana
Non-covetousness (Anabhidaya)
Cheerfulness (Anavasada)
Non-exultation (Anuddharsha)

6. Value of Uttering God's NameImportance of God's Name
Relation Between Name and Form or Image
The Inherent Power of the Name (Nama-shakti)
The Means

7. Symbolism in Devotion, Pratika Upasana

Importance of Symbols
The Relevance of Symbols in Devotion
Symbols
Symbols in Buddhism
Symbols in Hinduism

Pranava (OM) -- Shri Cakra -- Tantra -- Mandala -- Svastika -- Shiva-Linga -- Shalagrama or Shaligrama

Symbolic form of Worship (Pratika)
Worship Through Meditation

8. Peaceful Emotion Shanta Rasa

Birth of Human Emotions
Peaceful Emotion (Shanta Rasa)
Shanta Rasa and Bhakti

9. Image in Devotion

Need for Images in Devotion
How Images Develop Bhakti
Greatness of Images in Spiritual Evolution

10. Adoration of God (Prayer)

Adoration of God
Prayer
Japa

Sound is in Fact the Breath of Brahman -- Pranava and Pranava Japa -- Rama Nama Japa
Mahatma Gandhi's view on Rama Nama
Gayatri

11. Dietary Regulations in Devotion: Ahara Niyama

Praise of Food (Annastuti)
Efficacy of a Proper Diet
Mind is Made of Food
The Quality of Mind Depends upon the Quality of Food
The Twofold Classification of Creatures
The Concept of Anna in the Upanishads
Chandogya Upanishad on Food
Prasada, the Divine Food

The Six Tastes of Food in Ayurveda

Sweet (Madhura) -- Sour (Amla) -- Salty (Lavana) -- Bitter (Katuka) -- Pungent or Spicy (Tikta) -- Astringent (Kashaya)

The Concept of Ojas
The Concept of Personality in Hindu Philosophy
Factors that Influence Man's Personality
Birth and Development of Different Emotions
Vegetarianism and Non-vegetarianism in Hinduism
Scriptural Awareness of Animals
The Three Types of Food According to Bhagavad-Gita
Food Regulations in Yoga
Disciplines in Food Habits
Ramanuja on Food Regulations
Vedanta Deshika on Food Regulations
Forbidden Foods
Foods to be Avoided
Eating Regulations (Bhojana Niyama)
Indications for Daily Life
A Note of Caution

Glossary
Bibliography
Indexhttp://www.dkprintworld.com/product-detail.php?pid=1280857102

"Way to Liberation" NEW BOOK from Sri Krishnamacharya's son and daughter!

2011-08-31T05:59:00.000-10:00

Way to Liberation
Moksha Marga
Author Name : T.K. Sribhashyam,
Co-Author Name : Alamelu Sheshadri,
Binding : Paperback
10 Digit ISBN : 8124605998
13 Digit ISBN : 9788124605998
Edition : 1st edition
Year : 2011
Pages : xxii, 300p.
Bibliographic Details : Glossary; Bibliography; Index
Size : 23 cm
Price : $ 20

About The Book

The way to liberation or moksha needs perfect knowledge, perfect action and perfect surrender to the Lord. The bhakta becomes a bhagavata as he not only knows and sees but also lives as a servant of God. Moksha is the final approach to the purity and perfection of the human soul. This volume attempts an in-depth study of the concept of liberation or moksha and the way to attain it.

The book begins with the meaning of love, devotion, religion, the body-soul relation and the three yogas, an understanding of which is essential to understand the concept of moksha. In this context, it delves into the meaning of the Brahman, the Absolute, as conveyed in the Vedas and other religious works like the Upanishads and the Bhagavad-Gita, the concept of the universal spiritual entity of Sarveshvara, concepts of sin and virtue, and even the principles of monotheism and polytheism in Hinduism. Quoting from the scriptures and other relevant texts, it emphasises on the notion of devotion and its benefits to examine the means to self-realisation and liberation and includes a study of the concept of contemplation and meditation, including meditation techniques and practices, which is central to the attainment of moksha.

With interesting illustrations, the volume will be useful to religious scholars and students and seekers on the path of spiritual fulfilment.
Book Contents

Genealogy
Benediction by Sri B.K.S. Iyengar
Preface
Presentation
List of Tables and Figures
1. Hinduism -- A Brief Perspective
2. Introduction

What is Love for Man?
What is Love that can Never be Measured?
The Impermanency of Human Love
Two Ultimate Aims in Man
Body-Soul Relation
Attachment to and Detachment from the Body
What is Devotion?
What is Religion?
The Cultivation of Devotion Without Religion
The Three Yogas

3. Concept of Liberation (Moksha)

Views on Soul and Liberation
Means to Liberation
Karma and Liberation
Liberation as the Aim of Devotion
Devotion and Libertion
Liberation: Yoga and Samkhya View

4. Brahman, the Absolute

Brahman in the Vedas
Brahman in the Upanishads
Brahman in Bhagavad-Gita
Brahman, the Unmanifest

5. The Universal Spiritual Entity, Sarveshvara

Concept of the Universal Spiritual Entity
Attributes of the Universal Spiritual Entity, God

One Without a Second -- Formless -- Incarnation -- Omniscient -- Omnipotent -- Non-intrusive -- Just and benevolent -- Monotheism and Polytheism -- Narayana -- Vishnu -- Krishna -- Sudarshana -- Shiva -- Shri as Goddess -- Concept of Hiranyagarbha (the Golden Egg) -- Jesus as God, Guru and Saints -- Conception of a religion-free God

6. Concept of Sin and Virtue

Concept of Karma
Concept of Sin
The Universal Spiritual Entity is not the Judge of Our Sin
Role of Sin and Vice

7. Peaceful Emotion, Shanta Rasa

Birth of Human Emotions
Peaceful Emotion, Shanta Rasa
Shanta Rasa and Bhakti

8. Benefits of Devotion

Introduction
Devotion Reduces the Consequences of the Activities of Other Emotions
Realisation Reduces the Consequences of Klesha and Karma

Avidya -- Asmita -- Raga -- Dvesha -- Abhinivesha

9. Devotion as a Means to Self-realisation, Atma-Gyana

Brahman and Our Consciousness
Self-realisation

10. Meditation Techniques in Hinduism

Upasana, Vidya
32 Vidyas of the Upanishads
Meditation in the Puranas
Meditation in Vaishnavism
Meditation in Shaivism
Meditation in Tantra, Tantradhyana

11. Practical Exercises in Contemplation and Meditation

Five steps to meditation

Preparatory Practices -- Contemplation -- Meditation -- Dedication -- Practice

Preparatory Practices
Contemplation

Confidence in a Spiritual Teacher -- Precious Human Life -- Death Consciousness -- The Risk of a Downgraded Life -- Karma and Its Effects -- Developing Renunciation -- Developing Equanimity -- Recognising the Kindness of all Beings -- Cherishing Others Equally -- Compassion

Meditation

Peaceful Mind -- Vision of the Self -- Renunciation of the I-ness -- Refuting the Permanence of the Body

Vision of the Ultimate
Dedication of Meditation

Glossary
Bibliography
Index
About the authors:
Mr. T.K. Sribhashyam obtained his Master's degree in accountancy as well as in Hindu philosophy. He also received intensive lessons on yoga philosophy, and Indian psychology. Ayurveda, the Indian medical science, was another subject of study under his father, Sri T. Krishnamacharya. Since 1971, he has been transmitting his father's teachings in Europe, in French as well as in English. In 1999, the Mysore Sanskrit College conferred on him the title of Acharya for his faithful and devoted teachings of Hindu philosophy. He is the Head of all Yogakshemam schools in Europe. His book Emergence du Yoga (in French) has been recently published from France and its English translation is under preparation. Two of his books in English viz. Blissful Experience-Bhakti -- Quintessence of Indian Philosophy and From Devotion to Total Surrender-Shanagati Yoga -- In the Light of Indian Philosophy are appearing from India in 2012. He has published many articles in different yoga journals in Europe. He is an honorary life member of the International Yoga Federation and the World Yoga Council.

Mrs. Alamelu Sheshadri, second daughter of Sri T. Krishnamacharya, is graduated from Mysore University. Sri T. Krishnamacharya initiated her to Yajurveda, tought her all major Upanishads, Brahmasutras and the Bhagavad-Gita in the traditional way. He also trained her in yoga, both practically and philosophically. From 1985 until 1989 she continued studying many philosophical subjects, especially Vishishtadvaita.
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February 2011 Newsletter from Srivatsa Ramaswami—Thus Spake Sri T Krishnamacharya

2011-02-01T19:02:00.002-10:00

February 2011 Newsletter from Srivatsa Ramaswami—Thus Spake Sri T
Krishnamacharya

For most people January is a very busy month. They work hard to put in
place a schedule to implement their New Year Resolutions. Admissions
to Yogic schools, Music schools, gymns show increased activity before
stabilizing at more realistic levels in later months. For me this
January was very sedate. I was forced to cool my heels, awaiting an
elusive appearance in a local court in Chennai, India. But I used this
enforced idleness to rummage through my old small book almirah here in
Chennai, which contains a few notebooks of the notes I had taken
during my studies with Sri Krishnamacharya. Some of them were as old
as the 1960 and as late as 1980s. I also was able to lay my hands on
old copies of the Tamizh version of Yoga Makaranda, the Kannada book
titled Yogasanagalu and two tiny albums of my Guru doing asanas, I
think in his 80s which he had given to me. It was refreshing visiting
those notes again. Some of them were in the form of dictated articles
by him. Some are not very linear but still informative. I thought I
could translate one of them—it deals with tow topics. It is as
follows, which was dictated to me during December 1967.

Thus spake Sri T Krishnamacharya

Several acharyas from the South of India have written about Ashtanga
Yoga under difficult circumstances. However, many of the highly
practical works of these acharyas were destroyed by people not
belonging to the orthodox vedic disposition.

Adi Sankara wrote three texts on Yoga. He wrote a text called “Yoga
Bashya Vivarana” as a commentary to the Yoga Sutra of Patanjali. When
he was busy writing these outstanding works and teaching/preaching, he
faced many obstacles, like being set fire to his hands, by his
detractors. But just 30 years old, he created a divine work called,
“karavalamba stotra”, a prayer to Lord Lakshmi Narasimha and got his
hands restored and thereafter wrote some works on sushumna nadi. Then
when he was barely 32, he decided that he need not live in this world
any longer and became a complete recluse (vairagya). He also taught
the right path (sanmarga) to 500 of his students.Then due to his
enormous yogic powers, he effortlessly left his mortal body and
attained his true swarupa or form/status. Before that he called five
of his important students and taught his work, called “dasa avatara
stotra (work on ten avataras of the Lord) , on Paravasudeva. Then he
told them that only the worship of the Lord will help them get
released from samsara bandha (bondage of repeated births).

It is found that many successive great heads of Sankara Mutts
established by Sankara have not shown much earnestness in the matter
of Ashtanga yoga. But, due to the grace of God, the Advaita Ashram
that was dear to Adisankara and also quite wellknown viz., the
Sringeri Mutt had Sri Narasimha Bharati as the head. His leadership at
the Mutt was helpful in the propagation of Yoga. His disciple and
successor, the well known Sri Chandrasekhara Bharati was my dear
friend. We practiced Yoga together in Bangalore Sankara Mutt for some
time.

Now let me explain the works and observances of (Vaishnava) Yogis
like Parankucha Muni, Nathamuni and Vyamana Muni.

Parankusamuni, Satakopa, Nammalwar are the different names of the same
Yogi. The work that he did on Yoga was “Yoga Tatwa”. His propagation
of Yoga under the patronage of the Chola king was important. “By this
Yoga, the cool grace of Lord Sriman Narayana will become a protective
shield to your dynasty” said the sage. “ However if you violate the
dharma (apachara), the same power of yoga will prove to be a killer
sword for your dynasty” warned the sage. It is known that subsequently
the Chola dynasty lost a lot of its luster due to certain adharmic
activities of the ruling class.

There are twelve topics covered in “YogaTatwa”. Why did the
compassionate Lord create the world that tends towards sin
(papa).Having created it, why did the Lord create groups that force
people to follow the path of adharma? He is the Lord of everyone, but
why does He create opportunities for some to follow the path of
adhrma? Is it proper? As the text discusses these immensely weighty
issues and also solutions to them, it is called “Yoga Tatwa”. It is
our duty to explain and propagate these great secrets for the benefit
of the world. Sri Satakopa Muni for the benefit of the great souls
along the Tamraparani river wrote the first chapter himself.

The famous three munis wrote nine works. Once, Sri Nathamuni while
resting in a state of Samadhi had the vision of Parankusa Muni in his
dream. In that state he learnt many secrets of Yoga from Parankusa.
The essence of that teaching was the famous Nathamuni'sYoga Rahasya.
In this text, not only the routine Yoga principles are discussed but
also methods treatment of diseases or Yoga chikitsakramas.

The third of the trio was Yamunacharya. He wrote several works, but
four were famous. viz.,
Agamapramanam, Iswarasiddhi, Sampathsiddhi and Yoga chulakam. They
give instructions for easy practice of Yoga. The source books for the
works of these great sages were the Bhagavat Gita, the eleventh skanda
(section) of the Srimad Bhagavata. Uddava-Sri Krishna Dialogues,
several Upanishads, Yoga Yagnyavalkya Samhita, Sri Rahasya, Yogasana
Mahodadhi and many others. For Sri Nathamuni his parents and
grandparents the most important and dear Yoga text appears to be Yoga
Yagnyavalkya Samhita and also the Gita and the 11th section of the
Bhagavata. Discussing about the wonders of God's will, he talks about
issues like should lay people be taught to practice yoga and similar
issues in considerable detail. Many yogis of the present time, with
high ahanta(ego), I should say without any fear, have not had the good
fortune of reading Sri Nathamuni's yoga works and other supporting
texts.

Now let me give a comprehensive treatment of practice krama of yoga

There are several essential factors that should be kept in view by
both the yogabhyasi and the teacher. The student, as instructed by the
teacher should check the quality of recaka and puraka (exhalation and
inhalation). Are there any obstructions in the airways? It is mainly
because asanas unaided or synchronized with breathing is of no use.
For instance, the teacher and the student should check the number of
matras (measure of time) the breath takes while inhaling, exhaling. If
there is considerable difference in these durations, the teacher
should first ask the abhyasi to practice controlled rechaka-puraka
even prior to the practice of asanas.

Then one should start practicing asanas as per instructions. There are
many asanas--sitting, standing, supine, prone, lying on the sides—
there are thus many starting positions. Further there are upside down
positions, like Sarvangasana. If the students has good well
proportioned body the teacher can teach the inversions, Sarvangasana
and Sirsasana even in the beginning of study. And such a person
should also possess very long and smooth inhalations and exhalations.
Further he should learn to maintain the inhalations and exhalations of
even duration. If one does 8 to 10 recaka-purakas in sirsasana, then
one should practice sarvangasana for the same number of recaka-puraka
and of the same duration. Sarvangasana and sirsasana are like the two
eyes of yogabhyasa. These help to maintain “bodily
freedom” (sariraswatantriyam)The various vinyasas of these poses also
have similar effects. Only by these two poses the acuity of the senses
and capacity of the lungs increase. Even as Sarvangasana is an
essential pose for persons with heart ailment, it should be done with
the help and involvement of the teacher/trainer. While teaching
Sarvangasana to such persons, the teacher should stand behind the
trainee and at the end of each exhalation should gently nudge the
trainee's back a little forward and hold for a second. After about a
month's such practice, the trainer should check the strength of
recaka, the general health or growth of the body the duration of
recaka-puraka and then if they are good should help the trainee stay
for about a minute or so. Thereafter the abhyasi should be given rest.
If one has some ailment the posture should be repeated two or three
times. For instance to an asthmatic doing even half a dozen breaths in
Sarvangasana will be difficult. So the trainee should make the abhyasi
practice atleast 12 breaths over a number of tries. Trying to do many
breaths in one go could create some chest pain and discomfort. So,
with a relaxed approach in four or six tries one should do the
required number of breaths. One should return to the lying down
position slowly. The same will apply to obese people while learning
sarvangasana, they should be taught the asanas with a lot of care. In
this manner the teacher and taught should learn to remain in an asana
for several minutes without any doubts about the pose. With
sarvangasana and sirsasana other asanas like paschimatanasana,
purvatanasana, chatushpada peetam; Parvatasana, vajrasana,
Bhujangasana etc can also br practiced.

When one starts to learn Yoga, in the beginning the duration of
practice can be as little as 15 to 20 minutes. One can gradually
increase the duration. The teacher should check the breath every day
and then increase the duration of practice. Whatever be the posture,
if one could stay for a long time without the limbs going to sleep (or
numb) or any pain or discomfort then such a practitioner is known as
jitasana (the conqueror/master of an asana.) While staying in an asana
one should not unnecessarily shake the body, bend or contort or move
and if one can stay for hours then such a yogi is a jitasana. We learn
from the works and sayings of yogis that in the olden days the rishis,
every day would remain in any one asana for three hours and do
pranayama and meditation. Then if the yogi is able to remain doing
long inhalation, exhalation and kumbhaka without feeling any kind of
fatigue and for a long period of time such a person would be called
“Jitaprana” or Jitaswasa, or one who has conquered the breath.

Remaining in a posture and gazing at one's favorite (ishta) icon and
experiencing a feeling of bliss is called “trataka”. It is of two
types, anta and bahi. To gaze at an outside object like an icon is
external trataka. Closing one's eyes and 'imaging' the object
internally and continually focusing attention in between the eyebrows
is the antah(r)trataka or internal gazing. One can practice this
between one to ten minutes.

In the yogasana practice it is good to include a Mudra as well
everyday. Mahamudra and Shanmukhi mudra may be done. Further one
should do a kriya called plavana (jumping/stretching). For instance,
remaining in the same place after a particular asana practice, one may
place the palms on the floor, lift the body and then stretch the legs
one by one . Then in recaka one should bend the leg and in puraka
return to the floor If one stays in an asana for a long time, the
muscles could slightly cramp and the plavana would help restore the
muscles attain normal tone. The yogabhyasi should practice asana,
pranayama, mudra and kriya together even from the beginning. Only then
all the benefits mentioned for the varied asanas will accrue. Likewise
if one by Pranayama becomes known as Jitaswasa, and then by meditation
is able to conquer the mind such a yogi is known as jitamanaska. All
the three are necessary. One should practice the same duration for
both asana and pranayama and then twice the duration for dhyana or
meditation. In the olden days the sages did yoga on three occasions
everyday, at dawn, noon and dusk. The time and regulation in Kumbhaka
are essential. With regulated time,one should practice all aspects of
yoga, like asana, kriyas, pranayama and mudra. One should do a few
asanas that one enjoys doing for about 15 mts and then do the
pratikriyas or counter poses. For instancee one may do 15 mts of
sirsasana followed by 15 mts of sarvangasana,. Or perhaps 15 mts of
viparita dandasana followed by 15 mts of uttana mayurasana.

Asanas like sirasasana done while the body trembles or unsteady will
not be beneficial. Done correctly, it helps to maintain prana in
sushuna. Without proper practice one will not get faith in Yoga, nor
will one get the benefits mentioned in the sastras. One should know
the kriyas (like plavana) and there is a relationship bertween asanas
and plavana(jumping/stretching) kriya. As mentioned earlier, one
should bring under control the body by asana, with recaka kumbhaka the
prana and by meditation or dhyana the mind. For dhyana it may be
useful to choose a charming icon

*******

Anthony Hall has been writing periodically about Vinyasa Krama in
depth in his popular blogs
http://grimmly2007.blogspot.com/
. He has several video clips of asana practice including picture
posters of all the Vinyasa Krama sequences. Thank you very much Tony
for your kind efforts and contribution—labour of love or love of
labour (karma Yoga). I am also thankful to Wyatt Denny, Barry
Wadsworth and Christopher Rahlwes, among others for their
contributions in writing/pictures/videos about Vinyasakrama.

Salil Ganeriwal from Hyderabad sent me a video of the talk on Yoga
for Health I gave at his nice studio. I also have a couple of videos
taken at Esalen—a talk on yoga and a lecture on Yogasutras. I do not
know if it is possible to load an hour long video (for free of course)
in any accessible site.

There are now about 1000 members in this group and most have attended
some program or the other conducted by me—a lecture, a weekend
workshop, a weeklong training program, a 200 hour five week long
teacher training program or private lessons.. I would like to renew my
request to all to do a short video of some subroutine they like, say,
Marichyasana, Vrukshasana dingnamaskara,virabhadrasana, (done slowly
and with the correct smooth long breathing) or any other, load it on a
friendly website and let me know and I can share the information in
the next newsletter. Think about it please, or better still do it

******
I hope you may find this teaching of Sri Krishnamacharya useful.
Please send your comments and suggestions to i...@vinyasakrama.com.
You may refer to the earlier newsletters and articles by visiting my
website
www.vinyasakrama.com
and opening the newsletter tab.

With best wishes
Sincerely
Srivatsa Ramaswami

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Srivatsa Ramaswami: The Ancient Teachings of Yoga

2011-01-07T11:01:00.000-10:00

Srivatsa Ramaswami: The Ancient Teachings of Yoga

By Cara Jepsen

”What is the ultimate goal of yoga?” Srivatsa Ramaswami asked on the first night of his recent sold-out workshop at the N.U. Yoga Center. “Is it merely to maintain physical health or make the body beautiful?”

As we shook our heads no, he said he that in addition to vinyasa and asana the weekend workshop would focus on “the aspects of yoga not commonly discussed” and fell under the heading of svadyaya, or what he described as self-development. Then he launched into a discussion about the importance of chanting, or mantra. “It involves the two senses we use most often--the eyes and the ears,” he said. With one of his longtime students he demonstrated how mantras were traditionally memorized--the teacher said the mantra once, and the student repeated it back twice. Sometimes it took as many as 100 times for it to click, he said.

It was a rare chance to hear directly--and in impeccable English--from someone who had studied closely with Sri T. Krishnamacharya, who is widely regarded as one of the greatest yogis of the last century (and who in turn learned at the feet of Rama Mohan Bramachari). Srivatsa began studying with Krishnamacharya when he was a teenager, meeting with him daily from 1955 until 1988--a year before his teacher’s death. (That is several years more than Pattabhi Jois and over 30 years longer than B.K.S. Iyengar studied with the master.... Not that it’s a competition. But it does make one wonder why Srivatsa, who was Krishnamacharya’s longest-standing student, wasn’t part of the recent Krishnamacharya Yoga Festival in San Francisco).

After he learned asana, Krishnamacharya taught him the Vedic chants, the Yoga Sutras and many of the Upanishads. Srivatsa taught for 20 years at the Kalaksetra Institute in Chennai, India, and is the author of Yoga for the Three Stages of Life. He’s recorded the Vedic chants his teacher taught him and is working on a book of over 700 vinyasas (sequences), also picked up from Krishnamacharya. This was his third trip to Chicago, and after his stint at N.U. he led a three-day sutra study workshop in Evanston.

Srivatsa used my favorite teaching technique; first he explained or demonstrated something to us, and then he had us try it. The theme of the workshop seemed to be that doing asana alone has a limited effect, and that meditation, pranayama and mantra are just as important.

He explained that in order to chant it’s important to be seated properly (something the body learns by doing asana). He gave us a handout containing the Sanskrit alphabet and some mantras, which we were soon chanting--though not very well (you should have heard us try to say “SHAN-ti” properly). But first he explained how to pronounce “ohm.” (It begins with “ah.” The “oooo”--not oh--sound comes straight from the throat, and the “mmm” is held very briefly at the end.)

Asana alone is not sufficient, he reiterated. No yoga practice can be complete without pranayama, which should be done before meditation. The three, along with mantra, work in concert.

At one point he was asked at what age children could begin yoga practice. “They can learn asana and stretches when they are five to seven,” he said. “From the time they can say, ‘I am hungry.’”

Then he had us tune out the world by placing our fingers over our ears, eyes and nose. In position we were to notice how many times the mind wandered as we breathed in and out through our mouths. I found myself comparing the experience to the taxing pranayama exercise at the beginning of the Bikram series and noticed how dry the air seemed when it came in through the mouth. I found closing off the senses to be claustrophobic and challenging. But when it was over I left the workshop feeling very good indeed.

We began Day Two with a mantra and then worked on vinyasa, which he translated as a sequence of asanas, or, literally, “to place things properly.” Vinyasa also integrates body, breath and mind. He explained there are about a dozen major vinyasa sequences and several hundred poses (of which about 150 are commonly practiced). “Vinyasa allows us to move into a posture more easily and to stay longer,” he said. He reminded us that the sutras say one should be stable and comfortable in asana.

He told us to use a five-second inhale and a five-second exhale to move in and out of poses “so that every movement is at least 10 seconds long.” Once that becomes comfortable, it should be lengthened to 12 seconds. “In Hindu philosophy, life is determined by the number of breaths you take. If you slow the breath down, you live longer,” Srivatsa informed us.

We did a sequence of standing vinyasas for the upper body that involved our arms and shoulders and became more complex with each movement. A couple of the movements were similar to those in ashtanga’s sun salutations, but the effect was heightened because each one took five seconds. Srivatsa also had some longtime students from out of town demonstrate a delightful “bird sequence” of postures that involved hopping gracefully forward and backward into utkatasana (chair pose). We were invited to try it as well (this slow learner took a pass).

Another sequence began with a seated forward bend and included navasana (boat pose) and urdhva mukha pascimottanasana (a balancing version of the forward bend). He told us to focus on stretching our bodies during the exhale and then added some variations on upavista konasana (wide leg forward bend). It was interesting to note the similarities and differences between his and Pattabhi Jois’ teachings and think about the different things they had learned from Krishnamacharya--who taught each student based on their particular ability and temperament.

We followed the asana session with kapalabhati (an exercise for the purification of the nasal passages and lungs) and some breath retention exercises in which the exhale slowly became longer and longer. “Only one person exhaled ten breaths. Do you know who that was?” he asked afterwards.

“It was me,” he answered, with an impish grin on his face.

After a break he re-reiterated his theme: “Asanas are good to look at but the benefits of the other aspects of yoga are more important.” It’s not beneficial “if at the end of class people sweat and run away.” It’s better to wind down with mantra and pranayama after asana. “Be aware of what you’re doing and be in control throughout class,” he advised.

A sequence designed to prepare the body for shoulderstand had us on our backs doing backbends and forward bends (in the form of leg and arm raises). More pranayama and a final mantra followed it. “Do you panic when you exhale for ten breaths?” he asked us. “I used to.” He suggested starting with a five-second exhale and lengthening it slowly, one second a time. “Or exhale with sound. Then you’re not focused on the breath.” We tried it, making a buzzing, beelike sound. “Also try not to inhale immediately,” he advised. Then he left us with a final thought.

“Asana practice should ultimately lead to the ability to be seated for a long time, so you can do pranayama and meditation, and so the body is not a source of distraction. Meditation cannot be done without proper preparation.”

A month later I was still trying to incorporate the five-second inhale and exhale into my own practice and teaching (this seems to have resonated with at least one student). The practice seems to make my usually short fuse quite a bit longer. I’m also thinking a lot about pranayama and mantra. Not doing it as much as I should. But definitely thinking about it.

Srivatsa Ramaswami will return to N.U. Yoga Center later this year. Check www.yogamind.com or call 773.327.3650 for details.

Cara Jepsen is a writer and teaches yoga at the N.U. Yoga Center and YogaNow. She also teaches privately and in the workplace. She’ll be in India this winter and reachable via carajepsen@yahoo.com. Read about her trip at www.mysore.blogspot.com.
http://www.yogachicago.com/jan04/ramaswami.shtml

Yoga and Traditional Shamanic Elements Go Hand In Hand

2011-01-05T21:18:00.000-10:00

Ayahuasca as a Spiritual Path
http://www.sachavacay.org/spiritual_path.html

In the old times before we knew Ayahuasca, certain Sages dedicated their lives to the study of the Self. They attained connection with the ultimate reality. They understood nature, and the essence of everything. Then, at this point, traditional medicine was brought to humanity. These Sages understood the energy of every plant, the medicine of everything. This formed the basis of traditional shamanism, not just in the Amazon but, everywhere in the world. In Quechua these Sages are known as SumaRuna, or great people.

Working with Ayahuasca, you can choose different paths, good or bad. Those shamans who choose the bad path look for power. Shamans who choose the good path look for spiritual evolution and the ultimate reality.

In the remote areas of the jungle, certain kinds of Shamans or Sages use the Ayahuasca as a spiritual path. There are different levels of shamanism; shamans grow differently. When a shaman attains certain levels of high spirituality, he may choose to live in isolation, away from all people. These shamans understand the true nature of reality; at certain stages they do not even drink Ayahuasca anymore.

In these times now we have lost such a great spirituality. We are so involved in our daily life, our egos, what we do, what we want, like, do not like, and all this causes suffering. We don’t feel connected with the Earth; most people, in fact, don’t have any connection with the Earth anymore.

The farther we are from the Earth, the farther we are from our true nature.

Staying connected to the Earth does not mean working the land or digging in it. Feeling your hands and feet dirty with the Earth is good, but the inner connection is the key.

Ayahuasca helps us to remember our true nature, our origins. Ayahuasca allows us to see the reality, raw, without any conditioning. One of the most important lessons of the Ayahuasca is about dissolving our small self into the higher self. We call that surrender.

All of us, we are going to die. We may have 20, 40, 60 years on this Earth. Maybe 80. The Ayahuasca teaches us how to die.

Finding God in this life is not the least or the most important thing – it is what we have come here to do. When Ayahuasca becomes our path to the Divine, God’s grace flows through the plant to the deepest part of us. Divine Grace manifests in our lives in many ways, accelerating the process of evolution. That is Divine Grace, bringing our most profound tendencies out to the consciousness, tendencies sleeping so deep in ourselves we do not recognize them. This is part of this process of evolution.

The act of thinking about God is in itself the Grace of God.

Your experience does not end when the Ceremony is finished. The journey of Ayahuasca as a spiritual path begins AFTER the Ceremony, where you realize your most profound tendencies, bringing more consciousness into them, becoming more complete as a person. There is a deeper connection with reality. It is the experience of many people to feel a deeper bliss or joy after Ceremony as they begin to connect with higher realities – or God.

Ayahuasca gives physical, emotional, and psychological healing, but Ayahuasca can take us deeper. True healing comes from the source. We need greater contact with the self, with the truth, with God. If we focus on the path to spiritual evolution, Ayahuasca can bring us to God.

http://www.sachavacay.org/spiritual_path.html

Stories of Sri Krishnamacharya

2011-01-05T21:17:00.000-10:00

Below you'll find the first newsletter from Jan. 2000 of (Sri Krishnamacharya's son) Sri T.K. Sribhashyam's 'Yogakshemam: School of Traditional Teaching of Indian philosophy, Ayurveda and Yoga'

Summary :

· Editorial : The birth of Yogakshemam Newsletter -T.K.Sribhashyam

· Yogakshemam - its signification - T.K.Sribhashyam

· Sri T. Krishnamacharya, from Muchchukunte to Thirumala - T.K.Sribhashyam

· About Guruji - Sri B.K.S.Iyengar

· My father’s medicine - T. Alamelu

· My childhood memories – T.K.V.Desikachar

· The daily life of my father-in-law Sri T. Krishnamacharya - Claire Sribhashyam

· My father’s tricks – Srishubha

· A memorable event with my grand parents – Navarâtri festival – Sribhagyam

· Sri T. Krishnamacharya’s daily evening drink.

Editorial: : The birth of Yogakshemam Newsletter

Born in 1982, the Yogakshemam School is represented in many European countries. You who are the students of Yogakshemam, you have many things in common in spite of the diversity, the particularity and the individuality in each of you. Even though you have little chances of meeting together and get to know each other, you cultivate, develop and transmit the same values, thus becoming a united family.

Even if you had learnt many common subjects, yet each group, each seminary and each session offers its own particularity. In no means, they have affected the spirit of unity that you maintain, but sharing your knowledge will only reinforce your unity. Form this is born the idea of a newsletter.

Yogakshemam is very happy to inform you that Yogakshemam Newsletter is published in France, Germany, Italy and in Greece in their respective languages. Yogakshemam Newsletter wishes to be a means of communication between India, your students and your friends. To maintain the spirit of unity, the layout as well as the contents would be as accurate as possible to the French edition.

As a mark of respect, the first number is entirely dedicated to Sri T. Krishnamacharya. We have collected the childhood memories of his family members. There will be some more in the next numbers. We hope that you would lend continuous support to Yogakshemam Newsletter as you have lent to the teaching of Yogakshemam and that you will also give it a very long life.

Yogakshemam – its signification

- Sri T. K. Sribhashyam

It is in 1982 that I had had the idea of opening a Yoga Teachers’ Training school with a stress on Indian philosophy and real devotion which were very dear to my father. All over one evening, I thought over a name that would reflect the objectives of this new school. The next morning, I was woken up by a poem of the Bhagavad Githa in my mind:

Ananyâs chintayantômâm

yé janâs paryupâsathé

téshâm nityâbhi yuktânama

yogakshemam vahâmyaham.

When I informed my father that this poem woke me up, he chose the name Yogakshemam for the school and had the grace to bless it for an expanding and eternal life. That is how, is born in Europe, Yogakshemam.

The word yogakshemam is derived form two words: yoga and kshemam. The word yoga has many meanings: (1) to unite, (2) to mix, (3) to create a relation, (4) meditation, (5) means, trick, (6) success, (7) to dress, enthronement, (8) unexpected earnings, new wealth, (9) will, (10) medicine, (11) physical force, (12) material riches, (13) planetary conjunctions’ influence on humans, (14) planetary interrelation in a native astrological chart, (15) the interactive action between the day of the week, the solar transit and an individual birth star, (16) stopping of the modification of the mental activities, (17) specific force of a combination of words in a sentence, (18) pride, (19) union with God. The word Kshema also has many meanings: (1) protection of what is obtained, (2) pleasure, felicity, sound health, (3) auspicious, well-being, (4) protection, (5) Liberation. It is also the name of one of the sons of Yama, the God of death.

The word yogakshemam signifies attainment of new riches and its protection. It also means having God’s vision and from that obtain the liberation.

This notion of attainment, of protection and of maintaining the felicity applies not only to what this world offers us but also to those of the liberated souls if not the Kingdom of Heaven. We find this notion from the beginning of Veda. But it is more direct in the Thaithiriya Upanishad and in the Bhagavad Githa. In the former, a reference is made to the supreme happiness coming from the knowledge brahman while in the Bhagavad Githa, Lord Krishna declares: Those persons, who think of nothing else and worship Me through meditation – the accession to and the maintenance of the welfare of such ever devout person, I look after.

Sri T. Krishnamacharya, from Muchchukunte to Thirumala

- Sri T. K. Sribhashyam

Muchchukunte is a small village in Andhra Pradesh of South India. This village in Chitradurga district is closer to Karnataka State. The word Muchchukunte comes from two Telugu words: muchchu meaning hidden, and kunta a lake. Muchchukunta is a village with a hidden lake.

Muchchukunte is the native place of Sri Krishnamacharya family. It is around this village that the family had very fertile land and comfortable houses earned by hard labour and from offerings from the kings of neighbouring states to Sri Krishnamacharya’s parents and grand parents. All the forefathers of Sri Krishnamacharya were great devotees of Lord Srinivasa of Thirumala and were so much dedicated to Him that they also became the ‘people of Thirumala’.

The initial T in my father’s name and in the name of all his children, stands for Thirumala, one of the holiest places of India situated in Andhra Pradesh, closer to Tamil Nadu, about 120 kilometres from Chennai. The word Thirumala comes from thiru or Sri and mala or Small Mountain. Thirumala or the holy mountain is the sacred place dedicated to Lord Srinivasa also called Venkateshwara, Lord of Venkata. Venkata is another name of Thirumala. Surprisingly, Thirumala is a Tamil language word and not Telugu which is the language of Andhra Pradesha. Telugu was the most beloved spoken language of Sri T. Krishnamacharya, next only to Sanskrit! Sri T. Krishnamacharya had not even a house of his own in Thirumala. He used to stay in Maths or religious monasteries or hire a room in a hotel. It was his custom to visit Thirumala once a year like millions of Hindus.

While our great master is called in the world of yoga as T. Krishnamacharya, he is known, recognised and respected in all the religious institutions and traditional Sanskrit universities as Muchukunte Krishnamacharya.

Being the eldest son of a large big and united family, he was the natural heir to the family properties. He loved to face intellectual and philosophical challenges all over India. To avoid being entangled by the obligations of family wealth and to be entirely free to answer to challenges, he left Muchchukunte offering all the wealth to his brothers, sisters and cousins to take shelter at Lord Srinivasa’s feet. In Hindu devotion, asking protection at the Feet of Lord is the most important devotional act. Lord Srinivasa is the Lord of Thirumala.

As Muchchukunte Krishnamacharya, as he is even now recognised, he was an intellectual giant where as Thirumala Krishnamacharya he was a spiritual master. In both the realms, he was unbeatable, yet both as Mucchukunte and as Thirumala Krishnamacharya, he lived a very simple living, so simple that no one, not even Indians, ever thought that they met such a great person. No where had he a house of his own.

He believed with an undaunted conviction that when one is at the Feet of God, peace, harmony and contentment would be his permanent home.

Was he the ‘hidden lake’ of Muchukunte?

About Guruji

- Sri B.K.S.Iyengar

My brother in law, Sri T. Krishnamacharya after initiating me in yoga, became my guru. Hence, my respect and reverence to him make me dumb to express on him.

He was a man with unsurpassable intelligence with a super sharp memory, an orator of his time, who could quote texts whether existed or non-existed instantaneously to establish his logic of Darshana. Many learned scholars had no iota of his quotes not knowing from where they come from. Yet, he was a very poor writer as an author. I have seen him making up his mind to put in black and white, but he never completed any of his undertakings. If his writings are preserved, one may see a few pages here and there on various subjects. The only printed book I have is his first part of Yogamakaranda in Kannada a few articles in booklet form.

I have seen him as a Pandita, heard him as a musician on a Veena (a musical instrument), a gardener, a wood cutter, chanter of Veda, a best cook, an astrologer and I don’t know to say what he did not know.

Often I have seen him as an intellectual wizard and noticed both the qualities of saint as well as bruteshness. His way of living was very simple.

He was happy to be always in a loins cloth, and often I have seen him going out with loin cloth (what we call langot) to buy things he wanted and have seen my sister (his wife) scolding him, which he never cared to listen.

One fine morning he was so harsh on me. He woke me up to water the plants. I got up, opened the tap for the tank to get filled. I was sitting on the parapet of the tank. He come out, saw me sitting and asked me to get out of the house and he went inside. I took his word literally knowing his nature, as he went in, I went out. It was dark. Having no friends nor relatives close by in Mysore; I made up to drown myself in the river at Sri Rangapattana. It was about 20 kilometres from Mysore. I strolled in the Palace garden and when the sun became bright, I walked towards the river Kaveri, desperate to end my life.

My brother-in-law might have become nervous in not seeing me at all. So he took a car from King’s uncle and searched for me. He must have anticipated that I may be on my way to Sri Rangapattana and found me half way, picked me up and took me back home.

The only question he asked me was “why are you out here”. I told him that I wanted to commit suicide and end my life to be free from slavery. He never spoke on the way.

If I had committed suicide, to day the yoga I learnt and practised would have gone into the thin air.

Soon he asked me to accept the job of a yoga teacher in Pune and am here since then.

My father’s medicine

- Srimathi T. Alamelu Sheshadri

It was an evening in 1939. I was probably 9 or 10 years of age. After school hours and play time, father’s first three children (my eldest sister Srimathi Pundarikavalli, my younger brother Sri T. Srinivasan and I) were to listen to the Vedic recitation chanted by some of father’s students. That was the method of training small children in those days to make learning easy and attractive. Father was there to rectify the mistakes.

When the class was going on, a stranger came running all on a sudden, with a little boy on his shoulders. The boy’s face was pale blue and was gasping for breath. I thought, the boy would die then and there.

He placed the young boy on my father’s lap, prostrated to my father praying him to save his son. Father took his pulse. He told me to get some warm pepper rasam from my mother. I came with rasam in a glass and give it to father, who still holding the boy’s pulse. The image of the boy on my father’s lap, taking his pulse and uttering prayers gave me the idea that he was transferring his own life force (prâna shakthi) to the boy. He fed the boy small quantities of the rasam. I couldn’t believe my eyes: The boy started breathing and his blue face disappeared. A few minutes later, he got up from my father’s lap and managed to stand and started walking slowly. We were all stunned. The stranger was speechless. With tears in his eyes he bowed down before my father. My father advised him to pray God with faith and reverence for the welfare of his son and continued his Vedic recitation class.

Some of my father’s method of curing the needy still remains a mystery in my mind.

Pepper rasam: A soup made out of little pepper powder, cumin seeds powder, a small quantity of jaggery, salt to taste and curry leaves. This mixture is boiled in diluted tamarind water for about five minutes.

My childhood memories

- Sri T.K.V. Desikachar

My first recollection of an even involving my father and myself is that once my father asked me to go to the Yogashala in Mysore. I was playing with friends. I said ‘no’. He came to catch me. We had eight coconut trees in our house and I climbed in one of them. He waited and left. Later when I cam down he caught me and tied me in baddha Padma Asana using a thin rope. I was in this posture before he untied me, after an hour.

One evening he took all of us to a movie called ‘Chandralekha’. I remember this because it was full of circus event. It is hard to believe that my father took us to cinema.

One more memory. One day my father and myself were walking on the street. A few Brahmins were coming in the opposite direction. The moment they saw my father they ran away. I asked my father why they ran away. He said that they were scared of him because he corrected their chanting in one of the religious ceremonies that took place recently. Later I came to know that they were Ghanapâtis.

Once we were playing in the street. We were targeting to hit with a stone a person coming in the opposite direction, carrying a bundle of grass on the head, thinking that the person must be some villager. As he approached us, we found he was my father carrying green grass for his cow. We fled from the scene.

The daily life of my father-in-law, Sri T. Krishnamacharya

- Claire Sribhashyam

When I started to visit my in-laws, my father-in-law was already very aged and yet lived to his own rhythms. He would wake up at 4 in the morning and would go to bed around 7 in the evening.

One of my best souvenirs was to be woken up every morning around four by the sound of the prayer bell announcing the beginning of his prayers. This daily morning ceremony that lasted an hour and a half was indeed a great feast for me. At times, I would wake up earlier and wait for the prayer bell to ring.

My mother-in-law would wake up a little later to open the door for the milk maid who brought us milk every morning shouting, below our windows, “pâl”, “pâl” (“pâl” in Tamil language means milk). Then she would prepare coffee for all of us and one by one we would all get up.

At the end of his long prayers, he would prepare his breakfast: wheat semolina roasted and cooked in water with some spices, coriander leaves and grated coconuts. He would share his preparation with children before sitting on the veranda to eat. He would spend some time reading the day’s newspapers while waiting for his students. At times, he would retire to his room to read or to give lessons. Once in a while, he would come to see me and talk or play with my daughter Sumitra or give me some advice on how to bring up young children.

In the afternoon, he would stay in the veranda to eat a fruit, often an orange or some grapes. He would never eat anything without first giving to children, young or elderly.

In the late afternoon, around 6 p.m., he would sit on the swing in the garden and watch the street life. Then, he would retire to bed after having drunk a glass of milk prepared with sugar, saffron and some cardamom. Everyone was attentive in not making too much of noise so as not to disturb him. And, next day at 4 in the morning, it was he who would give the departure sign for the new day by his prayer bell.

Ever since, I visit my in-laws, he had always had the same punctual rhythm. If, I did not hear the prayer bell at 4 in the morning, I was overcome by a slight anxiety! I would come out of the bed to see what he was doing. Felling that I was worried, he would say, with a smile, that he was late that morning.

My father’s trick

- Srimathi Shubha Mohan Kumar.

I consider this opportunity as blessings showered upon me to write about my parents. I happen to be the last child (6^th) of my parents Prof. T. Krishnamacharya & Mrs. Namagririammal. I also happen to have born after almost 11yrs of my elder brother Sribhashyam. So you can well imagine how I was pampered and treated by all of them in our family. So in those early days of my childhood I was almost a VVIP. So was my background with extremely loving parents and very affectionate siblings around me all through. There are lots of memories to cherish while I was living with them. I would like to share the memories of my early days with my loving father. In those days 1959-60 I was in 2^nd or 3^rd year in school. I was into my fathers classroom on and off. It was all playful then. In those days he would go to triplicane to give yoga lessons to a family. He kept calling me to accompany him. Initially I used to refuse, so he ended up buying a very nice read satin kurtha and pajama so that it would attract me. Yes! For the sake of the new red dress I started going with him. Like any child I did stop after sometime so he would promise me that he would gift me something if I accompanied him. He used to take me in a cycle rickshaw one mode of transport in those days. The rikshaw ride was a long one about 30-40 min, so both my father and rikshawman would usually have a conversation about Indian politics which I was least interested. My mind would actually be wondering as to what new I would get, so that I could show-off. The class would go on for an hour or so. He would ask me to show a couple of postures. Some how the hour would pass, now was my time, appa used to take me to the fancy store and keep up his promise. He would reward me with a bead necklace, rubber/plastic bangles etc., as a child I loved it mainly because so very colourful and attractive. Each time I was reluctant to go because I was busy playing with my friends in the neighbourhood. So to pull me out from play and drag me he would always tempt me by saying “ u can have the gift of your choice”. He never made a stiff face, no matter what gift I chose. This became a routine which I cherished because of the time I used to spend with my father, the long ride around the town and not to forget my incentives at the end of the day.

I did not realise during those early days of my life as to why my father was taking me along. Now looking back on the memories my I realise that my father wanted to spend sometime with the kid of the family. He was a father who loved to give what his child asked whether it was important or not for him as long as it made his beloved kid happy. He was a simple plain and a friendly father. So, as a father, was this great personality Prof. T.Krishnamacharya - yogâchârya.

A memorable event with my grand-parents - Navarâtri festival

- Srimathi Sribhagyam Srinivasan (grand daughter of Sri T. Krishnamacharya)

Any festival for a child carries vivid images of splendour and grandeur of fun and frolic. As a small girl, the festival of Navarâtri also called, the autumn festival of nine nights was the most endearing one. It was full of gaiety ad piety, all the more so, because, I would celebrate it with my grand-parents in Madras.

Navarâtri is celebrated to mark the victory of Lord Sri Râma hero of the epic Râmâyana, over Râvana, the terrible demon king. In other words it is a victory of good over evil.

During this festival, the house was decorated. The major attraction for me was the exhibition of dolls of all types, with the king and queen given the pride of place arranged on well decorated steps. Small springs, gardens were added here and there to give an aesthetic look. A sacred silver pot, called Kalasha with a coconut surrounded by mango leaves is kept on the top representing the Goddess of Victory.

I can never forget the whole-hearted involvement of my uncle Sribhashyam. He would often chip in with new ideas to make it more artistic.

The delicious lunches prepared by grand-mother for everyone including grand-father’s students were simply superb! Her offerings to the Goddess was very special for me as I used to be with her during her prayers.

For my grand-father these nine days were days of severe austerity, special prayers, reading the epic Râmâyana for six to eight hours with explanation of each chapter to his students. The fact that he could do so much at his age, without forgoing his daily routine shows his perseverance, dedication and will-power!

The culmination of this nine day long festival of Navarâtri was done on the tenth day., by celebration the coronation of Lord Sri Râma. With grandfather leading the prayers, the whole atmosphere would be electrified as if by a divine presence.

I enjoyed such precious moments with my grand-parents.

Sri T. Krishnamacharya’s daily evening drink

Almond milk

Ingredients :

25 cl of milk

2 green cardamoms

2 spoonful of almond powder

2 filaments of saffron

Sugar according to taste

Cooking time : 10 minutes

Dip the saffron in some lukewarm water for 20 minutes.

Crush cardamoms into fine powder. Put it in the saffron water and mix well.

Boil the milk and add the saffron water with cardamom in the milk. Continue boiling the milk in a low heat for 5 minutes mixing it once in a while.

Put out the fire and let the milk cool. Drink lukewarm.

You can add sugar according to taste along with the saffron water.

http://www.yogakshemam.net/English/newsletter/Newsletter01.html

The Great and Gentle Man from Madras: Srivatsa Ramaswami

2011-01-03T17:02:00.003-10:00

The Great and Gentle Man from Madras:
Srivatsa Ramaswami
Month Long Course
Loyola Marymount University,
Los Angeles

By Charlotte Holtzermann

Studying with Srivatsa Ramaswami is transforming. He’s the real deal - clear, lucid, inspiring. He conveys the meaning inherent in pursuing the whole eight limbs of yoga. He shares his deep understanding with humility, strength and great, good nature." So wrote teacher and 30 year yoga student, Sherie Sheer, about her month long study with Srivatsa Ramaswami. Students felt connected to a lineage of a full spectrum of yoga: asana, chanting, philosophy, pranayama, service, study and meditation.

Ramaswami studied under the tutelage of Krishnamacarya (1888-1989, considered one of the great yoga teachers of the 20th century) for 33 years and was Krishnamacarya’s longest standing student outside his own family. From the age of 15, Ramaswami arose at 4 A.M., bathed and went with his father to Krishnamacarya’s house at 5 A.M. to practice yoga before going to school and later to work as an engineer in his father’s business. Ramaswami studied with Krishnamacarya for 15 years before he began teaching yoga in a school of dance. It made me ponder how brief my own study of yoga was before I began to lead classes.

Our classes met in University Hall, a large classroom and office building perched on the south bluffs of Los Angeles. For four weeks, a group of 30 yoga teachers and students from Canada, the Midwest, Texas and the West Coast met every morning from 9 A.M. to noon to practice Vinyasa Krama with this great and gentle man from Madras.

Our teacher greeted us individually as we arrived before class. He began each session with chanting, explaining the meanings of the prayers as blessings for the teacher, the students and the teachings. We entered the sounds of Sanskrit.

Om Saha Navavatu May we be protected.

Saha Nau Bhunaktu May we enjoy the
experience together.

Saha Viryam Karavavahai May we study with energy.

Tejasvi Navadhitamastu May we become filled with the luster of knowledge.

Ma Vidvisavahai May there be no disharmony between us.

Om Shantih, Shantih, Shantih Peace, Peace, Peace

Every morning, we began our practice with a standing sequence designed to open the chest cavity, shoulder girdle and arms. Ramaswami asked two members of the class to lead the sequence at the front of the room. By the end of the month, everyone had taken a turn. We stood in silence for a few moments in samasthiti (a state of balance). With heads bowed in jalandhara bhanda (chin lock), we raised our arms overhead to open our core body in twists, side, back and deep forward bends. We listened to the quiet voice of Ramaswami, breathe and speak through a microphone. "Inhale raise your arms overhead. Exhale —now lower your arms."

It felt like we got on deck and set sail. A wind arose in the room as our breathing joined in the steady—whispered air of ujjayi (throat breathing). We sailed in prana sanchara—movement of the breath. The floor creaked as our feet spread into balance, facing a courtyard view of red gladioli, a water fountain and wavering feathers of pampas grass, luminous in the sunlight.

The first week we encountered about 150 vinyasas (variations) stemming from tadasana (the hill pose) and asymmetrical seated postures. Our teacher described the essence of yoga as lying in the bandhas, muscular locks which massage the internal organs. He emphasized that the bandhas distinguish yoga from other forms of exercise.

We practiced jalalandhara bandha by bringing our chin down towards our raised chest. This allowed my spine to lengthen, the back of my neck to feel open. We gathered our pelvic floor in mala bandha (rectal lock). We drew our abdomen up and back in uddiyana bandha (abdominal lock) in the pause after our outgoing breath. Using these bandhas in poses gave me internal anchors.

Ramaswami asked us everyday in a cordial way, "Would you like to try this pose?" After each sequence, he invited us to "now please lie down and rest." This made me look at my language to students in my classes. How often I command, "Now let’s do this pose."

Ramaswami believes the practice of yoga in America can be enriched, by offering the whole tradition. The key idea, he said, is enriching asana and he presented numerous lessons for doing that.

During his month long residency, Ramaswami offered Vinyasa Krama on weekday mornings, a Saturday morning class in Samkhya Karika, the metaphysical principles that underpin yoga, and on Saturday afternoon, Chikitsa Krama, a workshop on the applications of yoga as a therapeutic tool.

Vinyasa Krama yoga is a logically planned sequence of movements and poses with appropriate breathing, a method of linking breath to movement which Krishnamacarya used to teach asanas. Each movement is performed on a deliberate in or out breath. Ramaswami said Krishnamacharya insisted on synchronizing breath with movement.

Vinyasa Krama means the art form of doing Yoga. Vi means variations possible, ni means permanently and aasa means to place correctly. We practiced flowing sequences originating from a standing tadasana position. We learned root poses and an array of variations along with the counter poses for each.
Each week, Ramaswami introduced about 200 poses to the Vinyasa Krama class. With pages from his forthcoming book projected on the studio wall, students could observe a core pose and its progression of variations in sequence, as well as a large image showing the details of each pose.

We climbed into difficult poses and watched adept classmates demonstrate advanced postures. Notebooks, laptops and cameras were allowed. Two students monitored video cameras on tripods at the back of the studio.

During the third week, we practiced sequences of trikonasana, triangle standing Poses, vajrasana, seated postures, and a series of viparita asanas — inversions. Ramaswami recommended letting the legs hang limp in the air for the first few moments of the inversion, a subtle point of practice and how releasing it is to let the blood descend through the veins before reaching up with the feet. He impressed on the class the importance of practicing sarvangasana, shoulderstand, everyday for at least five minutes.

Having taught yoga for twenty years in hospitals in India and more recently at the UCLA School of Medicine, Ramaswami conveyed the importance of not using yoga as an alternative therapy for acute conditions. "Yoga is for relatively healthy people," he cautioned.

In every class, our teacher responded to numerous questions. Suheila Mouammar, mother of three sons, asked him to speak about food and eating. Standing in stocking feet with shoes removed, his hands gesturing to and from his heart, Ramaswami advised chewing a few leaves of basil first thing in the morning, grinding them together with neem leaf, turmeric and fenugreek.

He recommended eating only to half one’s fullness: three handfuls of food at a meal, and having a light supper in the evening. His summary was jovial. "You know, we say a yogi eats one meal a day, a bhogi eats two meals a day, a rogi eats three meals a day." This teaching stays with me, putting three handfuls of food on my plate.

We closed our daily practice sitting in shanmukhi mudra (closing of all six sense organs) for five minutes. With crossed legs and elbows at shoulder level, we pressed the pads of our fingers into points near our ears, eyebrows, nose and mouth. Sealing off the outer world, hearing the furnace sound of breath in our inner ear, stillness enveloped us. I felt full and balanced after each class and realized a new promise to always include time for pranayama and quiet sitting at the end of asana.

At lunch every day, a small group shared a meal brought to campus by a nearby Indian restaurant. Amidst the burgers and fries going down in the cafeteria, we ate raita, pappadom, sag palak, dal, allogabi, pullao and salad, gently cooked vegetables and legumes in spicy sauce with yogurt, rice and bread. I tried to imitate our teacher’s small portions. We shared some leftovers giving the rest to a student who took them to homeless people at the beach.

Members of the Vinyasa Krama class were affected by the month-long plunge into a daily three-hour practice of chanting, asana, breathing and meditation. Jessica Harper, a recent LMU graduate in dance said: "He offers completeness. After this month, I feel more balanced in my soul. This practice brings me closer to the kind of life I want to lead. It’s teaching me how to be a human being, humble, letting go."
Michael Manoogian, an LMU professor of civil engineering and environmental science said, "This month of study altered my approach to yoga practice. It reinforces my awareness of the depth of yoga.”

I was struck by Ramaswami’s steady energy at age 65, teaching for three hours every weekday morning, working with individual students in private sessions in the afternoon and offering lecture and discussion for a further five hours on Saturdays.

Ramaswami showed us how to be more balanced as we live in an ancient tree of knowledge. I notice my spirit is steadier. There is more breath moving through my back. Daily life feels more like service and my energy is lighter after a month of morning practice with my kula, a group of yogi’s riding the waves of breath filled vinyasa.

Ramaswami will return to LMU in November 2005 to continue teaching in the Yoga Philosophy Program. Visit http://extension.edu/yoga for information about courses and events.

Charlotte Holtzermann teaches the Alexander Technique and Beginning Hatha Yoga at Loyola Marymount University. She writes on health and well being in Los Angeles.
http://www.layogamagazine.com/issue17/Departments/workshop.htm

January 2011 Newsletter from Srivatsa Ramaswami—Iswarapranidhana

2011-01-03T16:11:00.002-10:00

January 2011 Newsletter from Srivatsa Ramaswami—Iswarapranidhana

Wish you a very happy and prosperous New year, a New Decade.

December was India month. LMU had arranged a ten day retreat in New
Delhi the modern capital of India and Rishikesh the holy city along
the Ganga, About ten participants from the USA and six from India
attended the program. We had almost six hours instruction everyday,
three hours of asanas and pranayama and about three hours of Yoga
Sutras and Yoga for Health. I thought the programs went well. What was
remarkable was that despite some real difficulties and challenges,
everyone stayed to the end. I am beholden to all participants for
their interest, support and patience. Thank you Dr Chris Chapple and
Alana Bray of LMU for affording the opportunity.

I spent a couple of days in Hyderabad thanks to the invitation of
Saraswati Vasudevan of Yoga Vahini and Salil Ganeriwal of Shwaas,
both of whom have long experience in the Krishnamaharya tradition.
Saraswathy Vasudevan who has more than 17 years teaching experience in
the Krishnamacharya tradition was the director of a 500 hr Yoga
Therapy certification program. 14 very enthusiastic and knowledgeable
yoga teachers completed the program and I had the pleasant opportunity
to distribute the certificates and speak briefly. The teachers
included Amala Akkaneni, one of my first students. She studied yoga
with me for a few years as a student of Kalakshetra in the mid 1970s.
It was nice to meet her too. Salil gave me an opportunity to speak
about Yoga for Healing (Health) at his beautiful studio Shwaas.

ISWARAPRANIDHANA

Maybe I have written on this topic earlier.

Normally in Sutras, the same term/idea should not be repeated. But in
the yogasutras of Patanjali the term Iswarapranidhana is used three
times. It is acceptable if the term is used with different
connotations in different places/contexts.

According to my Guru, the yogasutra even as it deals with subject of
(Raja)Yoga, caters to the needs of three different groups or levels of
yoga aspirants. The first one the highest or the uttama adhikaris are
the intended group of aspirants in the first chapter called the
samadhi pada. Here Patanjali used the term Iswarapranidhana as an
independent means of achieving the goal of Kaivalya or spiritual
freedom the set goal of yoga. It is the complete quietening of the
mind or chitta vritii nirodha. According to Patanjali it is possible
to achieve this yogic goal by intense devotion to Iswara (pranidhana=
bhakti visesha) as indicated by the term Iswarapranidhana in this
context. By the proper Japa of pranava which would indicate the mystic
syllable or mantra “OM” the highest aspirant (adhikari) who already
has the ability to go into a stage of samadhi (hence dealt with in
Samadhi Pada) will be able to achieve this extraordinary result. An
intense faith and devotion to the eternal unfettered spirit,
Iswara,whose essence is pure consciousness and still endowed with
omniscience would do the trick and nothing else is needed. If however
this devotional fervor is lacking even if the samadhi capacity is
there, the more step by step process of going through stages of
mastering Prakriti (24 aspects ) may be resorted to following the
path of Niriswara Samkhyas who have difficulty in subscribing to a
nimitta karana or an efficient cause for creation..

In the second chapter, Sadhana Pada, Patanjali takes the case of those
who without the yogic skill of Samadhi, but still wish to start to go
along the path of Yoga, the first step in a 1000 mile long yoga
journey. To them, the absolute beginners, he would include
Iswarapranidhana as one of the steps in Kriya yoga . Here
Iswarapranidhana has a different application. It is not the use of
Pranava Japa as the Samadhi Yogi would do but Iswarapujana or worship
of Iswara as per many yogis. Simple to complicated rituals are
available for the interested to remain focused on Iswara for a period
of time every day. This in practical terms is much easier to resort to
following the well established procedures of puja (worship rituals) of
the Lord. This is possible for anyone with faith in God, but lack the
samadhi capability. One may not be able to achieve Samadhi with this
but it will slowly prepare the mind to go along the path of yogic
samadhi. Concurrently it will also reduce the mental pain caused by
several kleshas like avidya etc.

One may ask if Iswarapranidhana or Iswarapujana as it is said in Kriya
yoga can by itself lead to samadhi bhavana or is it part of a whole
practice called Kriya yoga. Another corollary question would be what
if one has difficulty believing in God, could one still take advantage
of kriyayoga? There are references to practices of kriya yoga used
without the Iswarapranidhana component. The great epic Ramayana
describes a sage as one established in austerity and scriptural
studies. The Ramayana opens with the two traits of Kriaya yoga viz.,
tapas and swadhyaya. (tapas swadhyaya nirataam). So we may see that
there are occasions where the first two traits are mentioned
independent of Iswarapranidhana. Of course it would be best to use all
the three parts of kriya yoga.

When a start up yogi belonging to the iswarapranidhana stream
practices iswara pujana assiduously, the mental klesas come down and
she/he will be well on the path of conditioning the mind for samadhi.
Then we have the next yoga stage called ashtanga yoga a more elaborate
and complete yoga sadhana or yoga practice. Herein also is
Iswarapranidhana mentioned and the result of this practice as part of
niyama would be Samadhi itself, which also is the goal of the entire
ashtanga yoga as samadhi is the last anga. Commentators give a
different interpretation of Iswarapranidhana here in ashtanga yoga
than what is found in first chapter and in kriya yoga.. They would
say that it would refer to doing one's prescribed duties diligently as
God's work and surrendering oneself to the Lord and also the fruits of
all actions. This intermediate stage yogi or madhyama adhikari the
one not having the skill of going into samadhi but is totally
committed to yoga as a life long pursuit. For her/him Patanjali
suggests the classical ashtanga yoga. Here as per my Guru and several
commentators it would mean total surrender to the Lord or Saranagati
or prapatti. One may say that the prescribed duties would also imply
practicing the stipulated duties in ashtanga yoga and doing them as
God's work with a complete sense of surrender to the Lord. This “karma
Yoga” in which the results of the practices do not cloud the yogi's
mind is “karma phala tyaga”. This devotional path will lead to Samadhi
the necessary skill to take the last lap in the yoga journey.

My teacher being a devout Bhakti Yogi stressed the importance of the
Iswarapranidhana stream in the Yoga Sutras. The Yogis who have an
intense devotional fervor could do well to follow the devotional path.
For most yogis a judicious combination of samkhya yoga and bhakti yoga
would be helpful as is the direction of the sutras. But it is also
necessary to point out that Iswarapranidhana even though it is
mentioned just three times in the whole text forms an independent and
complete system of Yoga in the Yoga sutras. For the start up Yogi it
prepares the mind for samadhi and also simultaneously reduces the
mental klesas. At the intermediate level it leads to dawn of Samadhi a
necessary tool for both Siddhis and Kaivalya and a reduction in
impurities of the mind, the Rajas and Tamas.. At the highest level
Isawarapranidhana leads to understanding the true nature of oneself
(pratyak cetana)and also the removal of all spiritual obstacles
(antaraya).

Many other acharyas also have taken the efforts to stress the
importance of both the streams. Adi Sankara the advocate of Advaita
or nondualism, wrote great works not only on the intellectually
challenging subjects as advaita like the Brahma Sutra Bhashya,
Vivekachudaani etc., but also wrote such wonderful devotional works as
Bhaja Govindam, Soundarya Lahari and several others. Sri Sankara apart
from being the most revered exponent of Advaita also came to be known
as one who established the six methods of orthodox worship of the
divine in India (shan-mata-sthapana-acahrya), The six methods are
worship of Ganesa (Ganapatya), Kumara (Kaumara), of Mother Sakti
(Saakta), of Siva (Saiva), of Vishnu (Vaishnava) and of the Sun
(Saura). He wrote numerous works of poetry on all these deities.
Patanjali, Adi Sankara, my own Guru Sri Krishnamacharya and several
orthodox teachers of yesteryear were at considerable ease with both
the paths of wisdom and of devotion.

Again, I wish you a very Happy and Prosperous New Year.

It is two years since I started sending these Newsletters and thank
you all for the kind support.

The earlier newsletters and articles may be accessed by going to my
website www.vinyasakrama.com and then clicking on the Newsletter tab.

For reply or comments please send to info@vinyasakrama.com

With best wishes

Sincerely
Srivatsa Ramaswami

About Sri T.K. Sribhashyam (Son of Krishnamacharya)

2011-01-03T14:31:00.003-10:00

Sri T.K. Sribhashyam, the third son of Sri T. Krishnamacharya, was born in Mysore in 1940. He obtained his Master’s Degree in Accountancy as well as in Hindu philosophy in Chennai. Right from his childhood Sri T. Krishnamacharya initiated him to Yajur Veda and taught him in the traditional way all major Upanishads, Brahma Sūtra and Bhagavad Gīta. Sri T. Krishnamacharya trained him in Yoga practice and teaching. Apart from this, he also received intensive lessons on Yoga Philosophy and Indian Psychology. Āyurveda, the Indian Medical Science, was another subject of study under his father. Sri T.K. Sribhashyam began to practise Āyurveda under the guidance of Sri T. Krishnamacharya in 1956; at the same time he also started teaching Yoga. Since 1970, he is transmitting his father's teachings in Europe. In 1999, the Mysore Sanskrit College conferred on him the title of Ācharya (Master) for his faithful and devoted teaching of Hindu philosophy. He is the Head of all Yogakshemam schools in Europe, which are recognised by the European Yoga Union. Many Yoga journals in Europe frequently publish articles written by him; European and International Yoga Conferences appreciate his regular lectures on subjects of Hindu philosophy. He is an Honorary Life Member of the International Yoga Federation and the World Yoga Council. He is married and has two children. Apart from South Indian languages, he speaks French and English fluently.

Pranayama article by Sri T.K. Sribhashyam (Son of Krishnamacharya)

2011-01-03T11:40:00.000-10:00

P R A N A Y A M A - An Absolute Necessity in YOGA

- A dedicated homage to my father and teacher,

Sri T. KRISHNAMACHARYA.

... by T.K.SRIBHASHYAM, Nice, FRANCE

Whatever be the reason for teaching Yoga, it is a certainty that the pupil, slowly but definitely, quests for the ULTIMATE REALITY. Even if multitudes of methods, school, ideas and individuation have drifted Yoga from its real value, yet, it is because of the incessant search of pupils that Yoga continues to have an important place in the inner reflections of people all around the world.

This drift from the real nature of Yoga might have many reasons. Amongst them the lack of importance given to PRANAYMA in one's practice cannot be ignored.

Very often false reasons are invoked to keep PRANAYAMA away from one's teaching or practice. Still, there is not one teacher nor one school that does not talk of PRANA.

It is true that the Yogic way for the quest of inner Self and the Search for God Realisation through Pranayama is not a simple subject. This should not be an excuse for not introducing it in the practice sessions of pupils whether they practice regularly or not.

In fact, Pranayama maintains and keeps our spiritual life alive, just as our breath that keeps our biological one alive. For the same reason very often Pranayama is confounded with our physiological breath. Indeed, the relation between the two seems so juxtaposed that we get mixed up. It is just like a tool and the basic raw material out of which the tool is made up of. The tool is so much and so often used that we seldom think of the importance of the basic metal that give birth to the tool. Still, we know that the quality and the value of the basic material are the determining factors for the utility, value and life of the tool. Same way, in the eyes of the Yogic Masters, our physiological breath is but a tool.

The Great Masters of India used this relation to the utmost and derived great benefit in their spiritual quest. They did not use the physiological breathing merely to increase the vital reserves, but valued it more in a metaphysical sense. Since the physical breath is but a product of the basic material, this product should help us `know' that basic material!

That is to say, by `going beyond' the product, in which the basic material is present, one should be able to find it in its `natural form'. This, the VEDAS and the UPANISHADS call PRANA, and that which helps go beyond is AAYAMA. So much so, the means by which the physical breath is used to `go beyond' are termed

PRANAYAMA.

PRANAYAMA is part and parcel of any Yogic approach worth its name. Moreover, it is not out of place to take note that no Hindu ritual starts without a Pranayama. This does not mean that Yoga is a religious act, but since it has its root in Hinduism, we cannot but consider it as our reference.

Coming to the practical aspects, Yogic Science has given clear cut rules for the introduction of Pranayama in any Practice Session. Later studies have given light on their physiological actions on the human body as a whole.

Here we shall content ourselves with some fundamental principles:

1. Those that act mainly on the Physiological functions,

as for eg. UJJAYI ANULOMA and SHITHALI.

2. Those that act mainly on the Nervous System,

as for eg. UJJAYI VILOMA, UJJAYI PRATHILOMA and

NADI SHODHANA,

3. Those that work on the mental plane,

as for eg. NADI SHODHANA with Bahya Kumbhaka and

SURYA BHEDHANA,

4. Those that maintain the Spiritual Quest,

like the SAMA VRITHI in NADI SHODHANA, and SURYA BHEDANA

both of them as SAGARBHA PRANAYAMA

Let us briefly recapitulate the technique of the above Pranayama, remembering that the Pranayama are done in a sitting posture (VAJRA ASANA or PADMA ASANA), and that the back should be straight, without any cushion or pillow under the hips.

UJJAYI ANULOMA: Inhalation (PURAKA) through both nostrils in UJJAYI, Exhalation (RECHAKA) through Left Nostril, without ujjayi, Inhalation through both nostrils in Ujjayi, and Exhalation through the Right Nostril, without Ujjayi. These two breaths making one Cycle of Ujjayi Anuloma.

SHITHALI: Slightly open the mouth, bring out the tongue, fold it lengthwise, to make it resemble a tube, Inhale (aspire) through the mouth. At the end of the Inhalation, draw back the tongue, close the mouth, and Exhale through Ujjayi, by both the nostrils.

UJJAYI VILOMA: Inhale through the Left Nostril, without using Ujjayi, Exhale through Ujjayi, with both the nostrils open. Inhale, again through the Right Nostril, without using Ujjayi, and Exhale through Ujjayi, with both the nostrils open. This forms one Cycle.

UJJAYI PRATHILOMA: Inhale through Ujjayi, Exhale by the Left Nostril, Inhale by Left Nostril, Exhale by Ujjayi, Inhale by Ujjayi, Exhale by Right Nostril, Inhale by Right Nostril, and Exhale by Ujjayi. These 4 breaths make one cycles, and to be of any value, a minimum of 4 cycles or 16 breaths is needed.

NADI SHODHANA: This is a Pranayama where no ujjayi should ever be used. Inhale by the Left Nostril, Exhale by the Right Nostril, Inhale by the Right Nostril, Exhale by the Left Nostril.

It is to be noted that a Pranayama can have KUMBHAKA: either after Inhalation (called ANTAH KUMBHAKA) or after Exhalation (called BAHYA KUMBHAKA)

SAMA VRITHI: Sama Vrithi is a Pranayama imperatively practiced in NADI SHODHANA. In this Pranayama, while following the technique of Nadi Shodhana, the time allotted to Puraka, Antah Kumbhaka, Rechaka and Bahya Kumbhaka should be the same. For eg. Puraka = Antah Kumbhaka = Rechaka = Bahya Kumbhaka = 5".

SURYA BHEDHANA: Once again, this Pranayama should be done only in Nadi Shodhana. Here, the Puraka, Antah Kumbhaka and Rechaka would have a proportional time measure. The Antah Kumbhaka should be 4 times the measure of Puraka, while that of Rechaka should be of twice the measure of Puraka. To cite an example: Puraka = say 8", the Antah Kumbhaka = 32" while the Rechaka = 16".

It goes without saying that a Practice session has to have a Pranayama at the beginning and one at the end, and a minimum of 12 breaths in each.

1. UJJAYI ANULOMA or SHITHALI are the Pranayama that is to be introduced at the start of any Practice Session. Ujjayi Anuloma is more congenial in Autumn and Winter, whereas Shithali is better suited to Spring and Summer. Ujjayi Anuloma removes weariness coming from excess of mental or physical work, sentimental or emotional shock, fatigue coming from improper digestion in the small intestines leading to unwholesome assimilation. It also stabilises the mental state. Moreover, it has the possibility of providing and maintaining continuity in the mental states obtained in different Sessions.

SHITHALI is more a Pranayama that establishes the digestion, maintaining an `acide-base balance'. It soothes the sense perception, has a tendency to remove the weariness of the sense organs.

If ANTAH KUMBHAKA is more complementary to Ujjayi Anuloma, Shithali goes generally well with Bahya Kumbhaka. In Ujjayi Anuloma, the duration of Kumbhaka should not exceed half the time of Puraka, while in Shithali, either Antah Kumbhaka or Bahya Kumbhaka should not exceed 5".

The specificity of the 2 Pranayama is that they can be given at the beginning and or at the end of a Session.

2 UJJAYI VILOMA is a Pranayama, acting more on the nervous system, even though the practitioner finds relief in his mental state. It soothes the nervous irritations, or excitements coming mainly from emotional, affective or sentimental overcharge in one's life. Its action is very fast, so much so, it should be practised for a short duration say, for a continuous period of 15 days, followed by Ujjayi Anuloma which stabilises the results obtained through Ujjayi Viloma. As the technical word Viloma indicates, the `movement' of the mind in this Pranayama is transcendental but `intensified', it is not advisable to practice Ujjayi Viloma at the end of a session, if the practitioner is to have a social life immediately after his practice. Care should be taken in not introducing Ujjayi Viloma in case of mental depression, or in depressive tendencies. Ujjayi Anuloma is the Pranayama for all sorts of mental depressions.

UJJAYI PRATHILOMA acts both on the nervous systems and on the thought processes So much so, it removes all nervous excitement, bringing back to normalcy the nervous impulses, removes the interferences of superficial thought processes thereby providing a clear mental space. We can say, that Ujjayi Prathiloma suits to those who live under such extreme emotional stress that they are unable to forget it, neither are they able to do anything else. Once again this Pranayama is to be practised for 2 weeks, replaced by Ujjayi Anuloma. It is to be remembered that Ujjayi Prathiloma should be practised for a minimum of 16 breaths. It works very well in the beginning of a session. If practiced late in the evening, it induces sleep. If this Pranayama is introduced, care should be taken to see that Ujjayi Anuloma finds its place in the end of the session. This Pranayama is very suitable to get oneself free from the after affect of emotional shocks.

While Bahya Kumbhaka is more suitable to Viloma, no Kumbhaka is advisable in Prathiloma.

As for NADI SHODHANA, it is always a Pranayama of the end of the session. For convenient practice of Nadi Shodhana, one should have had some practice of Ujjayi Anuloma, Sarvanga Asana, and if possible Shirsha Asana. The action of this Pranayama, without Kumbhaka, is not so much on the biological changes in the body. Its action is more on the clarity of sense perception, removal of sense confusions, attentiveness of the mind. It should not be practiced when there is nervous irritability, emotional shock, or fear of spiritual sentiments, particularly in those who do not believe in the value of a Divine Support, or where there is excess of fatigue. Suitable Pranayama should be practiced at first to improve one's condition before working on Nadi Shodhana. It is always conceivable to have done either Badha Kona Asana or Maha Mudra or Paschimathana Asana as the last Asana before doing Nadi Shodhana.

3. NADI SHODHANA with Bahya Kumbhaka influences more the mental plane. When we talk of mental plane, we talk of the emotions (ANUBHAAVA) and sentiments (STHAAYI BHAVA), having their physical or physiological response. A disturbed mind, is the mind whose natural functions are overtaken by emotions or sentiments. As long as these persist, mind will not be clarified, and without a clear mind (MANASSHUDHI) it is not possible to have an insight.

Nadi Shodhana with Bahya Kumbhaka breaks the link between the emotions, sentiments and their physiological response. So its action is more on the interrelation between the physical mode of emotions, and the emotional or sentimental impulse. It goes without saying that this Pranayama comes in the end of a session, that the duration of Bahya Kumbhaka should not exceed on fourth the time of Puraka, that the conditions mentioned for Nadi Shodhana (without Kumbhaka) apply here as well.

SURYA BHEDHANA in view of the important Kumbhaka it has, can be practised only when one has the physical and mental capacity and capability to assume the Kumbhaka. Here we come to some of the important Pranayama of Yoga. The technique clearly shows that this Pranayama outwits the physiological basis of the respiratory system. Yet, when well practised, does not alter the O¨-CO¨ relations, and thus does not create any adverse reaction in the chemical imbalance in the body. Moreover this Pranayama has the possibility of maintaining the Alpha Waves at will. If the great Yoga Masters relayed on Surya Bhedhana, it should have been because they found that it works at the root of our emotions. A regular practice of this Pranayama provides a proper control of the emotional activities of the mind. This needs ample preparation and constant practice of Mudras like the Viparitha Karani, Maha Mudra, Ashvini Mudra and Asanas like Badha Kona Asana, Ardha Matsyendra Asana etc. That is to say, those that have the centre of action at the root of our emotional response -- the Naval (NAABHI). To obtain good results, this Pranayama is to be practiced sitting, facing East.

4. For any spiritual quest, one has to purify the mind, in a way as to free it from sentiments, that are against those of the Creator or God. At the same time, the Home of the Soul, the Heart (HRUDAYA) should be cleared of all emotions, except those that are Divine. This can be done only if the outward tendencies of the sense perceptions revert towards Inward Insight (ATMA AVALOKANA). Since the Mind follows the senses, the sentiments follow the mind, the emotions follow the sentiments, PRANA follows the emotions, and the Soul (ATMA) follows Prana, we have to work in such a way as to reverse these outward tendencies. That is to say, as long as the sense perceptions do not look Inward, it would not be possible to bring back the Prana, the Mind and Soul into the Heart. This is the essential role of the Pranayama of the 4th Category.

All the Pranayama under this heading belong to principle of Nadi Shodhana. They are always to be practised at the end of a session. Further, they are to be followed by Nadi Shodhana with Concentration on HRUDAYA. The practice session containing Pranayama of this category should contain Asanas like Matsya Asana, Bhujanga Asana, Dhanura Asana, Sarvanga Asana, Shirsha asana, Ardha Matsyendra Asana, Badha Kona Asana, Paschimathana Asana. Moreover, the number of breaths used in all the Asanas and Mudras put together should be inferior to the number of breaths of all the Pranayama finding their place in the same Session. All the Pranayama of this series should be done facing East.

According to Hindu Tradition, the Pranayama under this category should be SAGARBHA (= Conceivable). That is to say, during the practice of these Pranayama, the image in the Mental Space should be that of God, or a Divine Object of Contemplation, and there should be silent muttering of God's name (or a Mantra). Non believers in God, or those not having conviction in such an entity should adopt appropriate means. They can use a non-physical object like an unique Star, a Horizon Point or the Dark Hallow of the Early Morning Rising Sun. In any case, the object in the mind should be beyond the Time-Space Reality.

The SAMAVRITHI, to be effective should have a minimum of duration of 8 sec. at each phase (or 32 secs for one breath), and it is always practised in Nadi Shodhana. This Pranayama works at the base of our Verbal Expressions. This, in the Manifested State (VYAKTHA) is located in the Perineum (MULA), while at the Unmanifested state (AVYAKTHA) it is situated in NAABHI, considered as the Link between the Creator and Man. From the Manifested Sound Expression, the Shabda (the sound) assumes `colour' through the emotions, which find their root at Naabhi. (It is to be noted that the SHIRSHA or the fontanelle becomes the link between Man and the Creator, in his transcendental path). So much so, Naabhi has a dual role: That of linking the creator with man, and that of `shading' the manifested sound through emotions. This manifest sound, is what is at the basis of expression--spoken or otherwise, and when used through words, becomes language or as the Indian Psychology calls ALAMKARA (= Aesthetic Language). All our reactions -- sentimental or emotional -- raise from the interactions or the disequilibrium amongst these various localisations. As long as a perfect balance is not acquired between these, man is subject to emotional disturbances and they will not provide him Peace of Mind (CHITHA SHANTI). SAMAVRITHI PRANAYAMA acts in this direction. Its main centre of action is at Naabhi, and its aim is to delay the emotional activities, a delay sufficient for the mind not to follow the emotions. The actions of this Pranayama is not felt immediately, but in our daily life.

It is imperative to have had long practice of the Pranayama of the 3rd Category, before putting into practice those indicated in this last category. Moreover, this Pranayama is efficacious only if the mind is in concentration with some Vital Points like Naasagra, Kanta, Hrudaya, Kurma Nadi, Naabhi. The Points to be chosen depends on the psychological constitution and emotional set up of the student. This Pranayama has a good complementary if Ujjayi Anuloma 16 breaths is introduced at the beginning of a session. Similarly, Samavrithi is not to be practiced when one is under an emotional stress or in a depressive mood. Also, it is advisable not to practice this Pranayama when one is not used to Concentrate on Vital Points. The above mentioned actions of this Pranayama reside mainly on the Concentration Points introduced (SAGARBHA PRANAYAMA). If practiced as a respiratory exercise, it has every chance of bringing to surface emotions with their physiological response. The importance of this Pranayama in Yoga is to be measured from the fact that it is one the very few Pranayama with Kumbhaka as long as Rechaka that the Yogic Literature describe.

We now come to the Pranayama that has already been reviewed under the 3rd Category (SURYA BHEDHANA). Technically speaking, this Pranayama is the same as the one we studied before. But in this category the aim is to render Prana its natural and original function of being in close association with ATMA, and to show ATMA the path of the Supreme soul (PARAMATHMA) or the Creator. (It is here that we understand the meaning of Prana Aayama: extending Prana towards the Creator). In this Surya Bhedhana, concentration is an essential factor. The concentration during Puraka (Inhalation) is used in such a way as to centralise all the mental faculties including the sensorial ones in HRUDAYA, to stabilise them in HRUDAYA during Antah Kumbhaka, so that cleared of all influences with regard to the external world, the mind reflects itself, during Rechaka, its Original Nature of revealing the qualities of Atma.

This Pranayama is also called ABHYANTARA VRITHI (or the Inner Movement), because the Sense and the Mental activities instead of going outward, turn inwards. In this Pranayama, the Concentration Points applied are: Naasagra, Bhrumadhya, Lalaata, Kanta, Kurma Nadi and Hrudaya.

Yet another Pranayama, which should be practised facing East. The effect of this Pranayama, is increased if followed by a Prayer. It would not be a repetition, if it is said that a Practice Session having this Pranayama should have only the Asanas and Mudra as is indicated under Sama Vrithi. Moreover, the only occasion when Nadi Shodhana, can be introduced as a Pranayama at the beginning of the session, is when Surya Bhedhana as mentioned here finds its place in the end of the session, and the Asanas and Mudra are those that are mentioned under Sama Vrithi.

Here are but some indications for the application of Pranayama, and it is beyond doubt that if properly used, under the keen observation and guidance of a Teacher, any student of Yoga will find the real value and benefit that Yoga Stands for.

http://www.yogakshemam.net/English/IndianPhilosophy/PranayamaYoga.html

Ayurveda: A Historical Perspective

2010-11-14T14:15:00.002-10:00

Ayurveda: A Historical Perspective

- Sri T.K.Sribhashyam

O Rudra, may we not make your furious!

You are indeed generous!

We hear that you are the best among physicians;

And, may our children grow up with your remedies!

----- Rig Veda 2.33.4

The word ‘Ayurveda’ is composed of two Sanskrit terms, viz., ‘Ayus’ meaning ‘life’ and ‘Veda’ meaning the ‘knowledge’. Taken together, it means the Science of Life. However in a limited sense, it is always used to imply ‘the Science of Medicine’. Ayurveda is a science through the help of which one can obtain knowledge about: the useful and the harmful types of life, happy and miserable types of life, things which are useful and harmful for such types of life, the span of life as well as the very nature of life. Ayurveda is thus not only an individual medicine but also a social one dating back to 2500 years.

Ayurveda does not deal exclusively with the treatment of human beings. It also deals with the treatment of diseases of animals and plants. It provides rational means for the treatment of many internal diseases which are considered to be obstinate and incurable. Simultaneously, it lays a great deal of emphasis upon the maintenance of positive health of a normal or healthy person.

Indian medicine has come down to us in several strands: The first strand is composed of professional physicians, called Vaidya. The second consists of wandering peddlers who collect herbs and drugs from forests and mountains and sell them in villages. The third group comprises temple priests mostly belonging to Vaikhanasa School who are also required to function as physicians. The fourth strand is the family knowledge transmitted by the elderly lady of the house.

Health was one of the major preoccupations of Indians. Their concern with health is as old as life on earth. That the body should function efficiently was as much of a necessity as it is now. Added to this was the fear of the unknown.

One of the early medical authorities, Charaka, has been credited with two statements that are apparently conflicting. One of them is that as long as man lived a natural life, he was altogether free from ailments. A time came when man’s life was not longer natural, and then the ailments broke out. The second statement is that diseases and mankind have been co-existent all along. In other words, ailments and medicines have always existed. Health has been a continuing concern of man.

Professional medicine in India has four major lines of development, all of which go back in their origin to a very remote past. Two of them, one represented by the physician Charaka and the other by the surgeon Sushrutha are collectively designated Ayurveda (or the Science of Life). They constitute but one tradition. The third line of development is the system of therapeutical alchemy known as Rasavaidya (or the Rasayana School) in which the use of metals and mercury is extensive. The fourth line of development is the Siddha (the adept) system, the origin of which is attributed to South India, especially Tamil Nadu.

The fear of death which has always haunted man has been the most potent motivation for the development and discovery of techniques to prolong life. If death generates a strong sense of fear, disease is likewise a major source of concern. Death is inescapable, but diseases could be prevented and cured.

Ayurveda has made marvellous progress in its diagnostic methods. To cite some: therapeutic procedures, employment of a large number of articles, discovery of the excellent medicinal properties of herbs, plants, trees and spices and the determination of the dosage and the manner of taking medicines were codified and systematised.

Ayurveda has also developed a neat and consistent philosophy. This philosophy is free from the magical practices.

The two lines of development of medicine in India represented by Charaka (2^nd century BC) and Sushrutha (6^th Century BC) are together known as Ayurveda. It is also regarded as the fifth Veda[1].

The characteristically Ayurvedic ideas like the circulation of multiple breaths (Prana) inside the body, or the three pathogenic factors (Tridosha), or the medical properties of the herbs and plants (Oshadhi) in the Vedic literature are frequently found in the Vedic literature also.

Rudra was considered the first Vedic Physician[2]. Ashvins, the twin-Vedic deities are also considered the first physicians.

For the Ayurvedic physicians, health was of the highest consideration. Clean life, good food, normal pleasures and vigorous health constituted the major part of Ayurvedic Ethics: deprivation and over-indulgence were equally wrong in this outlook. Austerity was prescribed in consideration of health and not because of religious reasons. A physician was expected to understand human constitution and human nature and secure efficiency of the physical apparatus (called the body).

There are two kinds of diseases, one caused by eating unwholesome food, and the other caused by evil spirits. Ayurveda treats the former, while the latter are dealt with in Atharvana Veda. Diseases caused by unnatural conditions and beyond precise diagnosis were generally ascribed to the anger of spirits, infection of unwholesome elements, influence of evil forces, effect of magic. The treatment of such ailments include magical spells (Mantra), wearing of amulets or precious stones, expiation, magical potions, purificatory rites, fasting and pilgrimage. One of the eight branches of classical Ayurveda is the treatment of ailments caused by supernatural agencies (Bhuta Vidya). The other branches of Ayurveda are: Toxicology (Agada Tantra), Rejuvenation (Vajikarana), general therapeutics (Kaya Chikitsa), Surgery (Shalya Tantra), Diseases of Ear Nose and Throat (Shalakya Tantra) and Pediatry (Kaumarya Bhrutya)

It is customary to recognise two major lines of development in Ayurveda, one specialising in general therapeutics (Kaya Chikitsa) and the other in favour of surgery (Shalya Tantra). The two branches have much in common and the basic theoretical framework is the same in both. The former is attributed to a great work called Sushruta Samhita where as the latter is ascribed to Charaka Samhita.

It is unfortunate that much of the medical treatises have been lost. Apart for the above mentioned texts, Ashtanga Hrudaya by Vagbhata (7^th c AD) which incorporates the view of both Charaka and Sushruta. Similarly, Ayurveda today possess an excellent work on diagnostic known as Madhava Nidana. Like wise, we have Harita Samhita that deals with the pathogenesis of our daily food.

Ayurveda continued to grow vigorously till about the thirteenth century. Ayurveda as a growing discipline appears to have lost its vitality about this period.

During the foreign invasions and internal frictions many oiginal works were destroyed. Whatever remained had to be preserved and explained to people through commentaries. It is in the late nineteenth century that the people of India started thinking afresh about the development of Ayurveda. Yet, with the introduction of Allopathic Medicine, Ayurveda started losing its identity. In spite of long and hazardous study of Ayurveda, its recognition was degraded while the recognition of Allopathic Practices gained importance.

Constant and sustained patient effort by Ayurvedic practitioners helped this ancient medicine to revive even if it did not win back its formal status. Now, Ayurveda is slowly picking up its lost ground. The growing interest that the western countries are showing both in the medical and the non-medical circles has also contributed to the revival of this science in India. Both the East and the West are trying hard to bring out the little available materials of Ayurveda.

Western medical science can use to its own benefit some of the particularities of Ayurveda like: the diagnostical methods, the pharmacological studies on plants, roots etc.; its logical prognosis etc., At the same time, Ayurvedic concept on food can be complimented to our classical treatment. The Ayurvedic medical preparation may not be applicable here. Yet, already some enterprise has been underway to introduce Ayurvedic medicines in dry form of tablets or powders.

For a common man, Ayurveda provides ample information on the hygiene of life, on the properties of food (whether vegetarian or not), and drinks, the modifications according to the seasons and such other important matters without affecting the daily life.

For a Yoga teacher, knowledge of Ayurveda is a necessity, since all the physiological concepts of Yoga are based on Ayurveda. Moreover, it helps the teacher to understand the intricacies of Asana and Pranayama and other parts of Yoga.

[1] Rig Veda, Yajur Veda, Sama Veda and Atharvana Veda are the four Vedas

[2] Refer to the invocation at the beginning of the article.

http://www.yogakshemam.net/English/Ayurveda/Ayurveda-Historic.html

"Steps Toward Inner Peace" By Peace Pilgrim

2010-10-09T12:50:00.002-10:00

Steps Toward Inner Peace

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Steps Toward Inner Peace
by Peace Pilgrim

IN MY EARLY LIFE I made two very important discoveries. In the first place I discovered that making money was easy. And in the second place I discovered that making money and spending it foolishly was completely meaningless. I knew that this was not what I was here for, but at that time (this was many years ago), I didn't know exactly what I was here for. It was out of a very deep seeking for a meaningful way of life, and after having walked all one night through the woods, that I came to what I now know to be a very important psychological hump. I felt a complete willingness, without any reservations, to give my life, to dedicate my life to service. I tell you, it is a point of no return. After that, you can never go back to completely self-centered living.
And so I went into the second phase of my life. I began to live to give what I could, instead of get what I could, and I entered a new and wonderful world. My life began to become meaningful. I attained the great blessing of good health; I haven't had a cold or headache since. (Most illness is psychologically induced.) From that time on, I have known that my life-work would be work for peace; that it would cover the entire peace picture - peace among nations, peace among groups, peace among individuals, and the very, very important inner peace. However, there's a great deal of difference between being willing to give your life, and actually giving your life, and for me, 15 years of preparation and of inner seeking lay between.
During this time I became acquainted with what Psychologists refer to as Ego and Conscience. I began to realize that it's as though we have two selves or two natures or two wills with two different viewpoints. Because the viewpoints were so different, I felt a struggle in my life at this period between the two selves with the two viewpoints. So there were hills and valleys - lots of hills and valleys. Then in the midst of the struggle there came a wonderful mountain-top experience, and for the first time I knew what inner peace was like. I felt a oneness - oneness with all my fellow human beings, oneness with all of creation. I have never felt really separate since. I could return again and again to this wonderful mountaintop, and then I could stay there for longer and longer periods of time, and just slip out occasionally. Then came a wonderful morning when I woke up and knew that I would never have to descend again into the valley. I knew that for me the struggle was over, that finally I had succeeded in giving my life, or finding inner peace. Again this is a point of no return. you can never go back into the struggle. The struggle is over now because you will do the right thing, and you don't need to be pushed into it.
However progress is not over. Great progress has taken place in this third phase of my life, but it's as though the central figure of the jigsaw puzzle of your life is complete and clear and unchanging, and around the edges other pieces keep fitting in. There is always a growing edge, but the progress is harmonious. There is a feeling of always being surrounded by all of the good things, like love and peace and joy. It seems like a protective surrounding, and there is an unshakeableness within which takes you through any situation you may need to face.
The world may look at you and believe that you are facing great problems, but always there are the inner resources to easily overcome these problems. Nothing seems difficult. There is a calmness and a serenity and unhurriedness - no more striving or straining about anything. Life is full and life is good, but life is nevermore overcrowded. That's a very important thing I've learned: If your life is in harmony with your part in the Life Pattern, and if you are obedient to the laws which govern this universe, then your life is full and good but not overcrowded. If it is overcrowded, you are doing more than is right for you to do, more than is your job to do in the total scheme of things.
Now there is a living to give instead of to get. As you concentrate on the giving, you discover that just as you cannot receive without giving, so neither can you give without receiving - even the most wonderful things like health and happiness and inner peace. There is a feeling of endless energy - it just never runs out; it seems to be as endless as air. You just seem to be plugged into the source of universal energy.
You are now in control of your life. You see, the ego is never in control. The ego is controlled by wishes for comfort and convenience on the part of the body, by demands of the mind, and by outbursts of the emotions. But the higher nature controls the body and the mind and the emotions. I can say to my body, "Lie down there on that cement floor and go to sleep," and it obeys. I can say to my mind, "Shut out everything else and concentrate on this job before you," and it's obedient. I can say to the emotions, "Be still, even in the face of this terrible situation," and they are still. It's a different way of living. The philosopher Thoreau wrote: If a man does not keep pace with his companions, perhaps he hears a different drummer. And now you are following a different drummer - the higher nature instead of the lower.

READ MORE AT: http://en.wikisource.org/wiki/Steps_Toward_Inner_Peace

http://en.wikisource.org/wiki/Steps_Toward_Inner_Peace

Vinyasa Krama Teacher Training with Srivatsa Ramaswami

2010-10-07T11:40:00.000-10:00

Vinyasa Krama Teacher Training with Srivatsa Ramaswami

By Pam Hoxsey
In August 2006, the Chicago Yoga Center (and Suddha Weixler) hosted Srivatsa Ramaswami to teach a one-week Vinyasa Krama Teacher Training certification program. The vinyasa krama method was taught to Ramaswami over many, many years of study with his teacher, Sri T. Krishnamacharya. It is important to realize that for over 30 years, Krishnamacharya continued to impart the wisdom of all the vast, essential aspects of yoga to Ramaswami, including Sanskrit chanting, the important yogic texts and the many elements and practices contained in the components of the eight limbs (astanga) of yoga (yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, samadhi).
Ramaswami began each of our classes with a Tamil chant to Ganesha (an elephant-headed deity) and a Sanskrit chant to Patanjali, which set a peaceful yet serious tone for the class. He sometimes ended our class with ten minutes of Vedic chanting, often from his Mantra Puspam (pronounced “push-pum”; the word means “flower,” but it is a book of Vedic chants and mantras). He told us that he chanted many times with Krishnamacharya, even in the last year or so of his life when his teacher was unable to get out of bed. Krishnamacharya, he said, would always chant from memory, while Ramaswami himself would read from his Mantra Puspam.
It would be difficult, if not impossible, to relate the depth and breadth of what we learned during the week of training with Ramaswami, so what follows is a brief summary of the highlights:
Kaivalya (freedom) is the ultimate goal of yoga
According to Patanjali’s yoga sutra I-2, the goal of yoga is freedom. In the teacher training, Ramaswami created a tapestry of yoga practices for the participants. By using Patanjali’s Yoga Sutras and other ancient texts, Ramaswami gently and thoughtfully brought each thread back to the main goal. Asana, pranayama, pratyahara (withdrawal of the senses), meditation, mantras, etc., were all discussed with kaivalya in mind.
When kaivalya has been reached, the three gunas, or qualities of nature, that constitute the mind (citta), fall into a state of equilibrium and become quiescent. (The three gunas are tamas [inertia, heaviness of mind], rajas [action, fickleness of mind] and sattva [lightness, clarity of mind]. Even the sattvic state of mind must eventually be overcome.
Your guru is your own mind
This is the translation of a saying in Tamil (a South Indian language), which is Ramaswami’s native tongue. He learned this saying at a young age. This concept can be applied throughout a yoga practice to assess one’s own progress. How jumpy is the mind? How many times was it distracted? Are you feeling relaxed and comfortable in a posture?
And so forth.
Vinyasa krama is the art of sequential variations within prescribed parameters
The Sanskrit syllables for vinyasa krama are defined in this way: vi – variation, nyasa – within prescribed parameters, and krama – sequence.
There are four parameters in vinyasa krama: sthira (steadiness), suhka ( comfort), prayatna (effort of life, which is breathing), and saithilya (smooth and long breathing). They are set out in these two yoga sutras: II-46 “steadiness and comfort characterize the yogic posture (asana)”; and, II-47 “by making the breath smooth (and long), and focusing the mind on the breath, the perfection of the posture is obtained.” (Ramaswami pointed out that Krishnamacharya interpreted sutra II-47 as focusing the mind on the breath and not on the asana or posture, as some teachers might suggest.)
When we practice asana with steadiness and comfort, as recommended in sutra II-46, we will be able to sit comfortably in a posture for a long time, do pranayama for one hour and then meditate.
There are ten main vinyasa sequences and several minor ones
The sequences have beautifully flowing variations and movements arising out of one main posture. There are dozens and dozens of variations within each sequence. They are taught in a precise order. Ramaswami introduced us to the ten main sequences, which are: the standing series (tadasana); the one-leg seated postures; posterior stretch (paschimatanasana); one-leg standing postures; supine postures; prone postures (dhanurasana, or bow pose); triangle (trikonasana); “topsy-turvy” poses (as Ramaswami calls them), which are also known as viparita karani, or inverted postures; meditation (vajrasana); and the lotus pose series (padmasana). He also taught us some of the minor sequences, including the sun salutation (surya namaskara) with chanting, which is traditionally done on Sundays, the salutation to all directions (ding namaskara) with chanting, and a few others. These sequences and their variations, as well as the Sanskrit prayers for surya namaskara and ding namaskara, are set out in generous detail in Ramaswami’s book The Complete Book of Vinyasa Yoga.
During the practice of yoga asana, the breathing rate should come down
If the breathing rate does not slow down over the course of one’s asana practice, one is not doing yoga, but ordinary exercise.
Ujjayi breathing helps the abhyasi (yoga practitioner) hear the breath and keep the mind focused. It is to be done during both the asana and the pranayama practices. Ujjayi breathing requires a slight constriction of the throat, which creates a quiet hissing sound. The mouth is closed during both the inhalation and the exhalation.
Repeat kapalabhati (a bellow-like breathing technique) a total of 108 times after your asana practice and before your pranayama practice. (Kapalabhati means that which makes the skull shine.)
This is the way Ramaswami taught us to practice kapalabhati: First, sitting in a comfortable position with our heads down, our chins in jalandhara bandha (the chin lock) and our hands resting on our knees, we repeated kapalabhati 36 times. Then, after we rested for a moment, we raised our arms above our heads on an inhale, interlocked our fingers, reached our palms toward the sky, and did 36 more kapalabhati. Then we rested again. Finally, with our elbows bent and our hands resting on the opposite shoulder blades behind our heads, we repeated kapalabhati for a third round of 36 times. This made a total of 108 times, which is the number of repetitions Ramaswami recommends.
Practice asana to bring down rajas; practice pranayama to bring down tamas
This (along with proper diet) helps the yogi achieve a more sattvic state (which manifests as a light feeling in the body and a clear mind).
After our asana and kapalabhati practices, Ramaswami had us practice pranayama. We did this twice a day. Ramaswami introduced a new element or a different type of pranayama each time. The ratio we practiced was 5:5:10:5. He asked us to inhale for a count of 5, hold after inhale for a count of 5, exhale for a count of 10, hold the breath out after exhale for a count of 5. For those of us who were used to practicing the bandhas (or locks), we were asked to do them in the hold after exhale. (Less than a count of 5 in pranayama practice is not recommended.) Ujjayi breathing was used for all of the pranayama practices (except the inhalation in sitali, which is done through a curled tongue and open mouth). Some of the pranayama practices Ramaswami introduced us to were: ujjayi, nadi sodhana, viloma, anuloma, sitali.
For pratyahara practice, do shanmukhi mudra (sealing the six senses) for at least five minutes after every pranayama practice
Krishnamacharya had Ramaswami do shanmukhi mudra each time after his pranayama practice. Sanmukhi mudra helps to quiet the senses and allows us to observe the state of calmness or distraction in our minds. In shanmukhi mudra, our thumbs close our ears, our little fingers rest at the corners of our mouths, our ring fingers slightly close the nostrils, the second fingers rest lightly on the lower eyelids (with our eyes closed), while our first fingers rest lightly on the upper portion of the eyelids. We may keep our minds focused either on the breath or on the silent repetition of the mantra “OM.” (A mantra is a sound that protects the thinker, whether it is said silently or aloud.) Ramaswami said that once we make the choice of either the breath or the mantra “OM,” we should stick with it for the full five minutes. If our arms began to tire, we may lower them for a few moments, then return them to the main position, in which the elbows and arms are raised to shoulder level.
The three important aspects of meditation (samyama) are dharana, dhyana and samadhi
Ramaswami defined dharana as the ability of the mind to focus on one object (a space, an object, the breath, the mind itself, etc.); dhyana as the state in which the mind can easily focus on one object moment after moment, eventually in a continuous, habitual way; and samadhi as the state in which one completely forgets the self, and only the object remains.

For a deeper understanding of yoga, Ramaswami advised us to take some time to read and study Patanjali’s Yoga Sutras, the main text on yoga philosophy
One final note: Ramaswami related to us that his teacher, Sri T. Krishnamacharya, always stressed the importance of a balanced practice. By that, he meant that a yoga practitioner should practice all of the eight limbs of yoga, and not focus on only one limb. The emphasis on asanas, for example, will change according to the age of the practitioner. For children and young adults, there is a greater emphasis on asana practice. For older people, greater attention is given to pranayama and meditation. And for those in the middle years, a balance of asana, pranayama and meditation is suggested. During the middle years, Krishnamacharya recommended doing asanas for only about 60% of one’s practice time, the other 40% being devoted to pranayama, pratyahara and/or chanting.
This article has touched briefly on some of the very rich details Srivatsa Ramaswami presented to us. If you would like to learn more about Ramaswami’s approach to yoga, I would highly recommend his books: Yoga for the Three Stages of Life, The Complete Book of Vinyasa Yoga and Yoga Beneath the Surface (co-authored by David Hurwitz).

Pam Hoxsey has been practicing and studying yoga for 35 years. She has studied asana, chanting and the Yoga Sutras with Ramaswami. She is the author of Patanjali’s Yoga Sutras: Based on the Teaching of Srivatsa Ramaswami, which is a record of her one-on-one study with the vinyasa yoga master.

http://www.yogachicago.com/nov06/ramaswamitraining.shtml

2010-10-06T19:42:00.000-10:00

A poem by Sri T. Krishnamacharya from 'Yoganjalisaram'

2010-10-02T12:00:00.000-10:00

"O! sluggish mind, praise the Lord Gopala and the Lord Hayagriva, after your prayers to the Guru! To what purpose are the ways of this age if the body be weakened and the blood made impure?

When the truth is known ignorance cannot be, when the mind is pure there is no disease, when the breath is mastered there is no death, therefore, surrender to Yoga.

In the practice of Yoga one can emphasize the body, the mind or the self and hence the effort can never be fruitless.

Master your breath, let the self be in bliss, contemplate on the sublime within you.

Thus speaks Yogi Tirumala Krishna"

"Memories of a Master" By A. G. Mohan with Ganesh Mohan

2010-10-02T11:12:00.000-10:00

Memories of a Master

Sri T. Krishnamacharya brought enormous wisdom and devotion to the discipline of yoga. Here we get a glimpse into his life and teachings.

By A. G. Mohan with Ganesh Mohan

Often described as the father of modern yoga, Sri Tirumalai Krishnamacharya (1888-1989) is today best known among contemporary American yogis as the teacher of such yoga legends as B. K. S. Iyengar, the founder of Iyengar Yoga, and K. Pattabhi Jois (1915-2009), the founder of Ashtanga Yoga. Krishnamacharya taught many people who went on to propagate and influence the practice in the West, including his son T. K. V. Desikachar, Indra Devi, and others. But while he laid a beautiful foundation for our practice, few of us know much about him.

A scholar of the Vedas, Sanskrit, yoga philosophy, Ayurveda, and more, Krishnamacharya spent seven years studying yoga with a Tibetan master whose ashram was but a small cave. Upon returning to India, Krishnamacharya honored the promise he'd made to his teacher to spread the knowledge he had received, and began to teach. He never wrote a definitive manual, but he spent his life offering something so profound that it continues to be embraced by people around the globe.

Here, A. G. Mohan, a student of Krishnamacharya's for 18 years, shares his memories of this humble but exacting teacher, so that we might better understand who he was and the essence of what he taught.

-The Editors

Demonstration

Krishnamacharya would usually sit in his chair while I practiced. Sometimes he stood to observe me more clearly. There was little space in the room; only one person could practice comfortably. The limited space wasn't an issue, though, because all asana lessons I had with Krishnamacharya were one on one. In the years I studied with him, I never saw him teach asanas to a group of students. One reason could have been that he was not running a yoga school and therefore did not have a group of students to teach. But more pertinently, most students who came to him to learn yoga were motivated by ill health and could not be taught yoga effectively in a group.

Usually, Krishnamacharya did not demonstrate asanas to me. As a rare exception, I recall a class in which Krishnamacharya mentioned that there were 32 variations of Headstand. This seemed excessive to me, and I must have looked a little doubtful. He considered my expression for a few moments. Then he said, "What? It looks like you don't believe me?"

Krishnamacharya gestured toward the middle of the room. "Fold the carpet and place it here," he said. Then he proceeded to demonstrate all 32 Headstand variations! At that time, he was about 85 years old. As I observed over the years as his student, it was in his nature to rise to the occasion when faced with a question—that is, if it was a meaningful question from a serious student.

Anjali Mudra

Some photos of Krishnamacharya show him placing his palms together in a gesture known as the Anjali Mudra. This gesture looks like the Indian form of greeting, in which people bring their palms together and say "Namaste," which means "salutations to you." These gestures are not the same, though. In Anjali Mudra, the palms are not flat against each other; the knuckles at the base of the fingers are bent a little, creating a space between the palms and fingers of the two hands. When done properly, the shape of the Anjali Mudra resembles a flower bud that is yet to open, symbolizing the opening of our heart. This signifies the potential for and intention to progress toward greater spiritual awakening.

We can use the Anjali Mudra in most asanas where our hands are outstretched and parallel to each other. Instead of keeping our hands apart, we can bring them together in the Anjali Mudra. This helps to set a peaceful inner attitude during the practice of asanas.

Additions like Anjali Mudra help ensure that asanas bring us humility rather than an ego boost from achieving the form of the asanas. Krishnamacharya greatly valued humility. The following anecdote illustrates this. A famous singer of South Indian classical music (Carnatic music) once came to Krishnamacharya complaining of weakness in his voice. The singer was very worried that he might lose the ability to perform in concerts.

Krishnamacharya prescribed some herbs and taught the singer some simple asanas and breathing. In a few months, the singer's voice improved significantly and he was able to perform again. He returned to Krishnamacharya to thank him. Evidently proud of his recovered abilities, the singer said, boastfully, "My voice has been restored—listen!" He was about to show off his prowess when Krishnamacharya stopped him. "I know you are a renowned singer," said Krishnamacharya. "But you will remember, I taught you Jalandhara Bandha [in which the head is bowed so that, classically, the chin touches the sternum]. God has gifted you with a wonderful voice, but keep the bandha in mind. We must keep the head bowed and live with humility."

What's in a Name?

Yoga poses are named in various ways. Some are named after animals and birds, some describe the body position of an asana, and some are named after mythological figures. Some asanas are named after ancient sages or derive from mythology, with uplifting stories behind them. For instance, Bharadvajaasana is named after the sage Bharadvaja; Visvamitraasana is named after the sage Visvamitra. Bhagirataasana is another.

Bhagiratasana? I can hear yoga teachers searching their memories for this unfamiliar name. This isn't a new asana. It is widely known as the "Tree Pose" (Vrksasana), a balancing asana in which you stand on one leg with the arms overhead and the other leg raised off the floor, bent fully at the knee and rotated outward at the hip, with the foot planted on the opposite thigh below the groin. Bhagiratasana was Krishnamacharya's name for the Tree Pose.

Bhagirata was a famous king in Vedic mythology. His forefathers were performing a ritual known as the asvamedha, in which a horse (asva) played an integral part. By a turn of events, the horse mistakenly ended up at the hermitage of a sage. The forefathers caused much disturbance to the sage in retrieving the horse, so he cursed them, reducing them to ashes.

To revive the forefathers, the river Ganges, which was in the heavens, would have to be brought to the earth to flow on their ashes. Bhagirata's grandfather and father were unable to undertake this task, so Bhagirata took on the responsibility, leaving the management of the kingdom to his ministers. Forsaking all the comforts that went with his royal station, Bhagirata retired to the forest, leading an austere life and practicing deep meditation, seeking the grace of Brahma, the Creator. Brahma told Bhagirata that he had no objection to the Ganges' flowing down to earth but that Bhagirata would have to request this of the Ganges.

So, Bhagirata returned to his meditation again, praying to the Ganges, who appeared before him and agreed to flow down to earth. But, she said, the earth would not be able to bear the force of her descent, so Bhagirata must first find someone to bear the force.

Bhagirata next did meditation on Shiva, asking him to bear the force of the Ganges. Shiva appeared before Bhagirata and agreed. Finally, the Ganges descended to earth, but in the midst of doing so, she was overcome with pride in her own power and thought to display her might by washing Shiva away by landing on his head.

Knowing what the Ganges was thinking, Shiva imprisoned her in a lock of his hair and would not release her to earth. Bhagirata undertook meditation once more, requesting Shiva to release the Ganges. Shiva appeared before him again and agreed to release the Ganges, which then flowed along the earth. Again, reveling in her might, the Ganges swept past the hermitage of the great sage Agastya, causing havoc in the surrounding area. Seeing that his disciples and other living beings were distressed, Agastya drank the entire Ganges in one sip, as he would do with a handful of water in his daily ritual. Yet again, Bhagirata meditated and prayed, requesting Agastya to release the Ganges. Agastya granted his wish. At last, the Ganges flowed over the ashes of Bhagirata's forefathers. In all, Bhagirata spent thousands of years in austerities and meditation with unwavering concentration, never discouraged by the numerous obstacles he faced.

What does this story have to do with Bhagiratasana? Bhagirata was supposed to have meditated for all those years standing on one leg!

Krishnamacharya called the Tree Pose Bhagiratasana because of the values in this story. He said, "When doing Bhagiratasana, keep the great Bhagirata in mind. Bring tireless perseverance and steadfast concentration to your practice."

Once, Krishnamacharya asked me, half seriously, "Do you know Dhruvasana?" The story of Dhruva is well known in Vedic mythology—that of a young prince who undertakes rigorous meditation—but I had never heard of the pose. He smiled and continued, "It is like Bhagiratasana, but you must not stand on the whole foot—you must stand only on the great toe!"

Non-acquisitiveness and Contentment

In the effort of accumulating material possessions and wealth, in protecting the acquired, in their decline, in the latent impressions they leave on the mind, and in the unavoidable harm caused to other living beings—in all these there lies unhappiness. Thus the yogi practices non-acquisitiveness.

Krishnamacharya never accumulated much money. In class, many a time he would say, "Why do we need money beyond a point? If we are free of ill health, enmity, and debt, is that not enough for a fulfilled life? In searching for money, we lose our health. And if we are unwell, how can we be peaceful? Similarly, a person with enemies will never sleep easy, nor will a person in debt. Be free of these and you will be at ease. Too much money only leads to less peace."

I remember an instance in the later 1980s when I lost my watch. I was attending Krishnamacharya's classes as usual but without a watch on my wrist. Krishnamacharya had taken note of it over one or two weeks. One day, he brought out a watch and offered it to me. When I demurred, he said, "You are doing a lot for me. One should never be indebted. Take it."

I felt that, compared with the teachings I had been receiving from him for years, what I did for him was nothing. But to receive a gift from him meant a lot to me. I had the watch for years, until it stopped working. It was not only because I did not have a watch that he wanted me to take it. It was also because of his principle that he should be without obligation to anyone as much as possible. He never wanted to feel that someone had done something for him and that he had not reciprocated.

He often quoted, from the Mahabharata: "In chasing wealth there is unhappiness, as in protecting wealth earned. Again if the guarded wealth declines, there is unhappiness. Indeed, all wealth is but unhappiness!"

Devotion and Rituals

Nowadays people speak of "love, love." What is it? True love is devotion to the Divine. Such devotion is when we have such longing and care for the Divine as we have for our own body.

The Yoga Sutra of Patanjali, the most authoritative text on yoga, defines yoga as complete stillness of the mind. In such a state of mind, there is no unhappiness at all, ever. This state can be reached by practicing the eight limbs of yoga. Among the various practices, devotion to the Divine is offered as one. Being inculcated into the tradition of Vaishnavism [a form of Hinduism in which God is worshipped as Lord Vishnu], which is rooted in devotion, Krishnamacharya preferred to follow his path of yoga by linking it with the Divine.

The practice of devotion is optional in the practice of yoga, but it is not brushed aside, or even relegated to second place in the Yoga Sutra. If there is such a thing as a shortcut in the sutras, it is not kundalini arousal or any other esoteric practice. It is devotion. In Sutra II.45, the commentary of Vyasa states, "Through the practice of devotion, samadhi [the focus of mind that is the goal of yoga] is closest." The unemotional and precise work of Patanjali, with its equally precise commentaries, leaves no space for exaggeration or misstatement. The statement means what it says.

Devotion is one of the best ways to help keep the mind focused and peaceful. It can be a powerful support to meditation and to a steady life. But it must be done with a suitable conception of the Divine. As a caution, we must be aware that devotion practiced with a psychologically incorrect relationship to or image of the Divine can only lead to mental disturbance, not mental steadiness. We must understand the purpose and nature of devotion and how an appropriate attitude toward the Divine should be fashioned before entering into such practice.

Devotion is an internal attitude of trust and love for the Divine. All the other practices of yoga—for example, asana, pranayama, and control over the senses—are essential to bringing the mind under control. They support devotion and are supported by it. By external worship and ritual we reinforce our internal attachment to the Divine. Krishnamacharya followed the traditional Vaishnavite lifestyle, which included rituals and worship, throughout his life. After his early morning asana practice and bath, he would perform his rituals, which included pranayama. Then he would do the pug (worship), directed at Vishnu's avatar, Hayagriva. As part of the puja, he would ring a bell that weighed a kilogram or two, sometimes waking his family members!

Krishnamacharya sometimes expressed sadness over the decline of ancient practices and authentic dedication to the deeper practices of yoga. "So much of the traditional knowledge we had, even what I have seen in my early days, is now gone, lost...."

In one class, when discussing the Yoga Sutra, Krishnamacharya noted that punaranveshana (literally, "to re-search," or "to search once more") was needed now. He felt the ancient practices that had declined over time needed to be explored once more and their value brought out.

"Subjects are of two categories," he said. "One category can be learned merely through words, by listening and understanding—these are theoretical subjects, like the rules and analysis of grammar. The other category needs to be practiced, like music, cooking, martial arts, and yoga as well. Nowadays, the practice of yoga stops with just asanas. Very few even attempt dharana and dhyana [deeper meditation] with seriousness. There is a need to search once more and reestablish the practice and value of yoga in modern times."

Excerpted from From Here Flows the River: The Life and Teachings of Krishnamacharya, by A. G. Mohan with Ganesh Mohan (published by arrangement with Shambhala Publications, 2010; shambhala.com).

2010-10-01T12:15:00.000-10:00

"Inhale, and God approaches you. Hold the inhalation, and God remains with you. Exhale, and you approach God. Hold the exhalation, and surrender to God."

Sri Muchukunte T. Krishnamacharya

"Bliss, Essential Nature of Man" by Sri Krishnamacharya's son Sri T.K. Sribhashyam

2010-09-30T17:54:00.000-10:00

Bliss, Essential Nature of Man

We accept joys and sorrows as facts of worldly life yet we search for means to be free from our sorrow. But we do not realise that our true nature is blissful. Joy is the intrinsic nature of the Soul (Atman) and it is sorrow which is alien to it and comes from outside the Soul. So the main object of spiritual endeavour is to gain the knowledge of the soul as a result of which sufferings of the material world will not afflict us anymore and the inner joy expresses freely.

Self-knowledge and bliss are interdependent and are the two sides of the same coin – that is, the reality of our existence. Most of our problems arise due to the transient nature of the source of our happiness. Even the knowledge of a state in which it is possible to experience eternal joy gives a sense of peace within when one embarks on the spiritual quest.

It is essential to understand the difference between Self-knowledge which is eternal and objective knowledge which pertains to the material world which is not so. How do we acquire knowledge? The senses bring a lot of innumerable sensory data to the mind but they do not by themselves result in knowledge and it is the mind which provides us the knowledge.

When the Sun arises everyone wakes up and goes about their activities; so also, in the presence of the mind the sensations result in knowledge. Empirical knowledge lasts as long as the sense impressions stay in the mind or till the mind retains them in memory. So it cannot be eternal and does not pertain to the Self.

The knowledge of the soul is acquired when the mind is freed from the sense data. Meditation wherein the object is divine and not secular is one of the means to separate the mind from the external sense data. This separation lets the bliss shine in our heart and soul, because the very nature of the soul is bliss.

The common mistake one makes while undertaking spiritual quest is to seek the knowledge of the soul as any other secular knowledge since the familiar process of acquiring knowledge is related to objects in the world.

But spiritual knowledge is that of the soul, and it is not material.

Another mistake one makes is the fear that the acquisition of the knowledge of the soul and the resultant bliss would exterminate all our sense activities thereby losing all our life experience of the past and the future.

Meditate without fear and live the life of bliss – even if it be for few moments of our daily life.

http://www.yogakshemam.net/English/homepage.html

"On Patanjali" By Srivatsa Ramaswami

2010-09-30T17:44:00.000-10:00

On Patanjali

By Srivatsa Ramaswami

Patanjali is a name that generates awe, veneration and inspiration among experts of disciplines like Yoga. That his work “Yoga Sutra” is considered to be the most authentic work on Yoga by conventional Yogis is well known. But he is also considered to be one of the greatest original contributors towards the development of the classical language Sanskrit. Then there are many practitioners of ancient medical system, the Ayur Veda who consider him as ‘Caraka’, the author of one of the earliest texts on Ayurveda, the Caraka Samhita. There are many experts of Indian traditional dance who consider Patanjali as an exceptional exponent of Indian Dancing system.

How is it possible for one person to excel in many disparate and original disciplines, as the old timers believe? Is it possible that there were different Patanjalis who lived at different places at different times who wrote different texts under the name of Patanjali, as some of the modern historians would aver?

A brief of account of Patanjali’s story may be in order. One of the popular stories refers to Patanjali as an incarnation of Adisesha, the serpent king, who acts as the couch of Lord Vishnu. Once, Lord Vishnu after He came out of His divine slumber narrated the vision of Siva’s cosmic dance which He experienced in the divine dream. He also said that Lord Siva wanted Adisesha to take a human birth and prepare an authentic work on Sanskrit grammar, as the human race was going through a crisis without a proper structured language. Lord Siva had earlier created the original basis for Sanskrit grammar through 14 sutras (aphorisms), called Maheswara Sutras, said to have emanated from the sounds of the hand drum (damaru) of the Lord during the Cosmic Dance. Panini who witnessed the dance wrote an elaborate text in 8 chapters the entire work of grammar, based on Siva’s 14 Sutras, but because they were terse and ambiguous, could not take roots among the people. Now the Lord wanted Patanjali to write a detailed commentary on Panini’s works so that Sanskrit would become accessible to mankind.

Adisesha in due course took a human form, born/adopted to/by a great soul, Gonika and therefore also known as Gonikaputra. He was known as Patanjali, as he is said to have descended or fallen (pat) from heaven, answering to the prayers (anjali) for a worthy son by Gonika. After leading an ascetic, yogic life, Patanjali felt ready to start his life’s mission. He traveled to Chidambaram, in South India, which boasts of the famous dancing Siva temple. There were other great souls, divine beings, sages and yogis all ready to watch the cosmic dance. Siva directed Patanjali to watch the dance carefully so that he could completely understand the Maheswara aphorisms and write a proper commentary to Panini’s work.

Patanjali went into yogic Samadhi, so that the divine dance could be experienced, so did the other yogis gathered around there. He watched the dance minutely grasping the nuances of the Siva Sutras as the sounds emanated from the drum (damaru) of the dancing Nataraja. And when the dance reached a crescendo, everyone in yogic trance was swaying with the dance of the Lord and in raptures. When the dance stopped, they experienced oneness with the Lord, the supreme consciousness, the ultimate reality. This they realized was the advaitic oneness of the Vedantins or Nirodha Samadhi of the Yogis.

Patanjali then left the place and very carefully wrote a great commentary (Maha Bhashya) on the Panini’s wok after getting all the clarifications by minutely watching the dance of Siva. To cut the story short, Patanjali had to really work hard to propagate his work. Since he was the sole repository of the knowledge at that time, he had to teach as many people as possible. An interesting episode is mentioned about how Patanjali reached a larger student population. He stood behind a curtain separating him from the large student population sitting in front of him. He assumed his original form of a thousand headed (hooded) cobra, and taught each of the students, one on one. It helped him teach and answer questions individually. He was a thousand teachers at the same time. Without closed circuit TV, Internet and the print facility, it was the best possible solution at that time!

Then he also wrote the Yoga Sutras, meant to clean the mind and weaken the influence of Rajas and Tamas, and become very Satwic and ultimately transcend all the three gunas and attain stage of Kaivalya or spiritual freedom. He is also credited with another important work on Ayur Veda, the ancient medical system.

Let us get back to the original question. How can one individual get the expertise needed to write three authoritative and original texts so important to humanity? The answer is that he got all the knowledge from Lord Siva the Iswara. In fact Patanjali says in Yoga Sutras that Iswara is the ultimate repository of all knowledge, and by meditating on Him all knowledge can be obtained. And as mentioned earlier, the basic informations or cues of Vyakarana or grammar came from the dancing Siva’s drum. It is also believed by musicologists that the basic seven musical notes also came from the Lord’s drum. Patanjali, after watching the dance of Siva became a great dancer himself, and again classical dancers in India revere Patanjali as a great dancer. There is a beautiful onomatopoeic poetic work in Sanskrit attributed to Patanjali, called ‘Siva Tandava Stotra’.

When Patanjali went into Samadhi, not only was he able to witness the Cosmic Dance, but also got to experience the ultimate state of Yoga, the Nirvikalpa or Nirodha Samadhi. With that experience and the grace of the Iswara he was able to write an authentic text on Yoga. Lord Siva is also known as Yogiswara, the Lord of all Yogis. He is also known as Bhaishajya or one who has the wisdom of Curing. And Patanjali could get the necessary expertise on Ayurveda also from Siva and thus wrote a medical text par excellence.

A civilization is said to be at its best when the people enjoy good health, express themselves clearly and profoundly, through a perfect language and have clear and pious minds. Bhartruhari, a great scholar and grammarian emphasizes the purity of the three basic human activities, of mind, body and spech, called the tri-karanas. And Maharshi Patanjali is believed to have written three great texts and evidence in terms of a eulogy is to be found in the ancient prayer said by thousands of yogis all over the world, daily, as they start the yoga sadhana.

yogena cittasya padena vācām
malaṁ śarīrasya ca vaidyakena
yopākarottaṁ pravaraṁ munīnāṁ
pataṁjaliṁ prāṁjalirānatosmi|

Through Yoga, of the mind, by grammar, of language
Through medical science of the body,the drosses,
The one who eradicated, to Him of the lineage of sages,
To Patanjali, I remain offering my salutation

Yoga = Freedom

"Blissful Experience, Bhakti" *NEW BOOK* from Sri Krishnamacharya's son and daughter!

"Way to Liberation" *NEW BOOK* from Sri Krishnamacharya's son and daughter!

February 2011 Newsletter from Srivatsa Ramaswami—Thus Spake Sri T Krishnamacharya

Srivatsa Ramaswami: The Ancient Teachings of Yoga

Yoga and Traditional Shamanic Elements Go Hand In Hand

Stories of Sri Krishnamacharya

The Great and Gentle Man from Madras: Srivatsa Ramaswami

January 2011 Newsletter from Srivatsa Ramaswami—Iswarapranidhana

About Sri T.K. Sribhashyam (Son of Krishnamacharya)

Pranayama article by Sri T.K. Sribhashyam (Son of Krishnamacharya)

P R A N A Y A M A - An Absolute Necessity in YOGA

Ayurveda: A Historical Perspective

"Steps Toward Inner Peace" By Peace Pilgrim

Steps Toward Inner Peace

Vinyasa Krama Teacher Training with Srivatsa Ramaswami

A poem by Sri T. Krishnamacharya from 'Yoganjalisaram'

"Memories of a Master" By A. G. Mohan with Ganesh Mohan

Memories of a Master

Demonstration

Anjali Mudra

What's in a Name?

Non-acquisitiveness and Contentment

Devotion and Rituals

Excerpted from From Here Flows the River: The Life and Teachings of Krishnamacharya, by A. G. Mohan with Ganesh Mohan (published by arrangement with Shambhala Publications, 2010; shambhala.com).

"Bliss, Essential Nature of Man" by Sri Krishnamacharya's son Sri T.K. Sribhashyam

"On Patanjali" By Srivatsa Ramaswami

"Blissful Experience, Bhakti" NEW BOOK from Sri Krishnamacharya's son and daughter!

"Way to Liberation" NEW BOOK from Sri Krishnamacharya's son and daughter!