Stories of Sri Krishnamacharya

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

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

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)

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

A poem by Sri T. Krishnamacharya from 'Yoganjalisaram'

"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

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).

"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

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