Two - Santosha Yoga Institute...practice of yogic exercises to clear and open the energetic channels (chakras). It also focuses on releasing the mind of dualistic misperceptions and

TwoModule

F O U N D A T I O N S

Module02 Learning Objectives

1. Provide students with a history of the evolution of Hatha Yoga

2. Provide an understanding of Sri T. Krishnamacharya’s vast contributions to Hatha Yoga

3. Provide an understanding of branches of yoga that have evolved from the roots of Hatha yoga

4. Provide a description of the core

FOUNDATIONS Module 2

Copyright Santosha Yoga Institute v3 All Rights Reserved 2015 4

Sri T. Krishnamacharya, ‘The Father of Modern Yoga’.

Sri T. Krishnamacharya – Hatha Yoga

Yoga has been practiced for centuries, with alternative meanings and health benefits derived from it as it has moved into the modern day. The Vedas are

the primary source of ancient Indian traditions and practices of worship that allow people to live life in a dharmic manner. These texts refer to the attainment of moksha (liberation) and yoga is one of the modes to attain this goal. Traditional Vedic yoga is connected with ideas that revolve around ritual sacrifices for the purpose of connecting the material world with the spiritual world. The successful yoga practices create focus for a long period of time as a way of transcending the limitations of the mind, in order to reach spiritual reality. The pre-classical period of yoga was approximately 2000 years until the second century C.E. During this time, it closely followed the sacrificial culture discussed in The Brahmanas and Aranyakas, which are genres of Sanskrit texts. It is the Upanishads, which teach


the unity of all things, that ultimately expanded the practice of yoga (Feuerstein 6). Post-classical yoga first demonstrates the shift of focus from contemplation with the result of developing a spiritual conscience, to practices that rejuvenate the body and influence a prolonged life. Hatha yoga or ‘yoga of force’, is a practice that utilizes posture (asana) and breath control (pranayama) as a way of transforming the body’s energy to influence spiritual transformation. The physical nature of Hatha yoga is what influenced its’ appeal in the 19th Century as calisthenics became popular in India and around the world.

Tirumalai Krishnamacharya is widely considered ‘the Father of Modern Yoga’ as he developed movement-orientated postural systems that have been presented internationally by his disciples. Krishnamacharya documents the purpose of yogabhyasa (the practice of yoga or abstract devotion) and why it is an important practice that influences the welling being of the mind and body in his book, Yoga Makaranda, which is one of many of his publications. He explains that it is the philosophy of yoga to draw the mind’s focus inwards to reach deep concentration in order to develop a form of mental strength. The benefit of this process is comparable to how sleep rejuvenates the mind, in which sleep is of a tamasic nature. The mental strength that is developed through yogabhyasa is called Yoga Nidra, and it by far exceeds the amount of strength and concentration that sleep, or meditation may offer (Krishnamacharya 7).

The benefits of yogabhyasa are separated into eight parts: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, and Samadhi (Krishnamacharya 8). There are benefits at every stage of practice; it is not that there is a final stage that reveals all the benefits at the same time. Yama develops compassion towards other living beings, while niyama is a state of peace and tranquility with the environment and internally. Asana practice causes correct blood circulation and internal functions; pranayama develops strength in the bones and bone marrow, heart, brain, muscles and tendons. Pratyahara allows one to bring their indriyas (five senses) under control in order to have a focused mind. Dharana allows one to stop the mind and hold it in one place, while dhyana allows one to focus the mind in one direction and attain whatever form is thought about. Samadhi allows one to have stopped all external movements of the mind and reach a state of happiness about the physical and spiritual world (Krishnamacharya 8-16).


Krishnamacharya was most influential during his residency at Jaganmohan Palace in Mysore from 1930-1950, where he developed a very physical and acrobatic system of asanas that are most similar to yoga today (Heerman 20). It remains unclear if Krishnamacharya stayed true to his teaching from his guru Rama Mohan Brahmachari with the transition of his yoga teachings in India, and the conflicting Western views that have greatly influenced the way yoga was received from his students (Heerman 20). Once Krishnamacharya completed his studies, he set out to teach this spiritual system of yoga throughout India. The traditional system of yoga practices was becoming outdated and was not received well by most people. Because of his unsuccessful pursuit to make a living as a yoga teacher, Krishnamacharya traveled around India giving lectures and demonstrating siddhis (supernormal abilities of the yogic body) (Heerman 21). In order to gain attention and interest in yoga, he demonstrated suspending his pulse, lifting heavy objects with his teeth and he also performed difficult asanas (Heerman 21). Krishnamacharya was then recruited by the Maharaja of Mysore, Krishnarajendra Wodeyar, to teach at the Jaganmohan Palace for young male royals (Heerman 21). The Maharaja was very committed to promoting cultural, political and technological innovations for Mysore, as well as encouraging physical education, which was known as the ‘Indian physical culture movement’, that was designed to create the strength necessary to reclaim India after so many years of colonial rule (Heerman 22).

Krishnamacharya’s yoga teachings were highly aerobic and physical due to the Maharaja and the popularity of exercise, at that time. As a result, Hatha yoga gained wide popularity compared to the traditional yoga practices, which ultimately led to the vast arrangement of yoga forms that are present in India and North America today.

Hatha yoga is mainly the methods of doing asanas (yoga postures). However, circulation and strength of the body is only one of eight parts that contribute to the whole of yogabhyasa. The mindfulness and focus of yoga have not maintained its’ aesthetic appeal. Krishnamacharya explains his distaste for the way practitioners of yogabhyasa ignore vinyasa krama and worries that the Vedas from which yoga practice has originated, will be ruined. The form, metre, syllables, and verses that form the entirety of the Vedas are comparable to the way in which yoga should be practiced. The combination of the eight elements of yogabhyasa is what provides the beneficial integrity of yoga practices. From the perspective of Krishnamacharya in Yoga Makaranda, yoga has a deep spiritual meaning and benefit that has


deteriorated with the Westernization of Hatha Yoga. To Krishnamacharya, yoga is a form of vedic ritual that develops more than toned muscles and flexibility.

Although the Yoga Makaranda provides much information on the traditional Hindu practice of yoga with regards to the vedas, Krishnamacharya is recognized as a figure who influenced the separation of religiosity of yoga from the growth of modern yoga. Other organizations, such as Christian Yoga, argue that spiritual expression can still be reached without the Hindu dimensions of yogabhyasa. The interest in yoga in North America encouraged the streamlined approach of simplifying yogic concepts in a way that was acceptable to western and christian spiritual views.

Christian opponents of yoga hold that Hindu traditions are in conflict with Christian doctrine. The contemporary Western view of modern yoga is as a mode physical fitness, separated from its historical origins. Similarly, Hindu opponents of this disconnect of yoga from its historical spiritual origins, believe that yoga has been corrupted by the profit driven popularization of contemporary yogis. Prior to Krishnamacharya, there were other yoga masters involved with the popularization of Hatha Yoga. Swami Vivekananda (1863-1902) is widely known to have used a combination of existing yoga with modern ideas and practices. As postural yoga remains without a Hindu signature in modern western society, alternative spiritual connotations have been attached to it. For example, Christian Yoga emphasizes postures and breath control as a way of focusing on Christ. The differing opinions and techniques associated with yoga, is what allows it to be appealing to many different groups, but also contributes to the opposition that both Christians and Hindus have towards modern postural yoga.

Krishnamacharya demonstrated exceptional strength and flexibility that encourages the appeal of yoga for its physical benefits, but his teachings in Yoga Makaranda, suggest that he taught with the intention of encouraging anyone to practice yoga. He has extensive teachings on the spiritual origins and the responsibility of the guru to teach a student in such a way that all aspects that contribute to yoga are recognized, in order to receive the benefits of yoga. Yet, it can also be seen that Krishnamacharya did not maintain a traditional yoga system that is true to the teachings of his own guru, as his career was greatly influenced by Maharaja of Mysore and the popularity of physical exercise. The tendency that Krishnamacharya


had for tailoring his instructions so that each of his students could maximize the physical benefits, also demonstrates this stray away from the traditional yoga system.

Besides the conflicting viewpoint of modern yoga and Hindu traditions, Krishnamacharya designed a form of exercise that is unique and modifiable to anyone who wishes to participate. Hatha yoga can build strength and cause an overall benefit to health as well as encouraging concentration and focus that can be interpreted as being spiritual, self-reflective, or religious depending on how the participant wants to approach their yoga practice. Krishnamacharya may have influenced the separation of Hindu tradition from modern forms of yoga, but in doing so, he made yoga accessible to everyone who wishes to participate.


Yantra

Yantra yoga, known in Sanskrit as ‘Tsa Lung Trul Khor’, is the ancient Tibetan practice of yogic exercises to clear and open the energetic channels (chakras). It

also focuses on releasing the mind of dualistic misperceptions and brings the body and mind to a non- dual awareness and inner groundedness. It includes practices of pranayama, meditation, dhyana and 108 dynamic movements, mantras, and visualizations, all timed to heart rhythms. The word ‘Yantra’ directly translates as ‘machine’ or ‘instrument’. Yantra yoga works to help create the body-mind connection of a well-refined instrument. It helps cultivate the use of our innate awareness and intuition. Yantra yoga is not only the movements or asana of the body, but also the ‘spiritual energy’ created from the vinyasa or flow of the movements which are connected to the energetic body and our awareness and innate rhythm.


Hatha Yoga Pradipika

The Hatha Yoga Pradipika, authored in the 15th Century, is one of the most well-known texts on physical yoga.

This text is based upon reflections stemming from many of Svatamarama’s own yogic experiences.

The Pradipika describes the following concepts: asanas, purifying practices, mudras (finger and hand positions), bandhas (locks), and pranayama. It also describes the underlying purpose of Hatha Yoga, which Svatmarama identifies as being both the subtle energy called ‘Kundalini’, as well as deep, enlightening meditation.

In the text, the practice of Hatha Yoga is presented as a ‘stairway to Raja Yoga.’ In explaining this ‘stairway’, Svatmarama gives elaborations on many core yogic techniques, but refrains from systematizing the stairway. The Pradipika or ‘that which illuminates,’ is comprised four chapters which contain 389 couplets, altogether. Some manuscripts have additional chapters consisting of 24 stanzas, although these appear to have been added later.

The Hatha Yoga Pradipika is developed as follows. In chapter 1, Svatmarama

The following six bring speedy success: Courage, daring,

perseverance, discriminative knowledge, faith, aloofness from

company.

– Svatmarama, in the Hatha Yoga Pradipika


provides a description of 16 important asana postures. Most of these asanas are variations of cross-legged sitting postures. In chapter 2, he gives several descriptions of pranayama, and also discusses shatkarmas, or ‘six acts.’ The shatkarmas are purification practices that are to be engaged in prior to breath control exercises. Svatmarama emphasizes the shatkarmas because they clear and balance what are called doshas, or ‘bodily humours.’ Later in this highly technical chapter, Svatmarama describes eight different types of breath controls, called kumbhaka, or ‘retentions.’ The kumbhaka are, in theory, used to arouse what he calls the kundalini shakti, or ‘serpent power.’ More specifically, the eight kumbhaka are as follows:

1. Suryabhedi – or right to left2. Ujjayi – or victorious breath3. Seetkari – or through the teeth4. Shitari – or rolled tongue5. Bhastrika – or bellows6. Bhramari – or humming7. Moorcha – or retention to create fainting8. Plavini – or swallowing air into stomach

As you work through the upcoming exercises in this manual, the influence of the Hatha Yoga Pradipika on modern day yoga practice will become very clear.

Moving along, in chapter 3 of the text, Svatmarama analyzes the 10 seals or mudras, as well as the three locks, or bandhas. Specifically, he discusses how they can be used in order to facilitate the process of the kundalini shakti. And finally, chapter 4 of the text is concerned with absorption or samadhi, and the union of the kundalini.


Yoga’s Core Concepts

The core concepts of yoga are, in fact, fundamental truths about human existence. They are regarded by yogis as universal laws. They help to both

explain and guide the psychology through which human beings relate to their predicament. Therefore, an intimate understanding of the core concepts is vital for yoga teachers, because they help us to transform our relationship with the world. Such a transformation is the liberating step in our path toward enlightenment. The following core concepts are common to all of the ‘Liberation Teachings’ of yogic styles.

Impermanence

Everything in the universe is in constant flux. Everything that is born has to die. This concept is most clearly exemplified to us when we consider the aging process of human life, and in any experience of loss. It is also exemplified – though less easily observed – by the process of birth and rebirth. Impermanence has been referred to as the truth of life. It is said that only through embracing this truth can we achieve real inner peace and tranquility.

Dissatisfaction

This second core concept follows from the first. Given that everything is constantly changing, becoming and then dying, this means that nothing manifest (in other words, perceived as being permanent) can give us lasting happiness. This concept has been articulated in Buddhist doctrine as non- attachment. Of course, one feels a strong sense of attachment to one’s own life and loved ones. However, in accordance with yogic doctrine, it is necessary to bear in mind that real peace and enlightenment cannot depend on attachment to human relationships or material possessions.


Karma

This is, in a sense, the law of cause and effect. Karma actually refers to the concept of ‘action’, which is precisely what inspires the entire process of cause and effect. All of our actions, big and small, actively affect our past, present and future experiences. These results of our actions, which are known as karma-phala, may be perceived immediately, or they may be delayed.

Ignorance and Wrong Perception

This core concept refers to ongoing misconceptions about the fundamental realities that lead to a deluded state of mind. In yogic theories, ignorance is viewed as the fundamental cause of all pain and human suffering. The core concept of ignorance teaches us that only through liberation is it possible to escape ignorance and achieve a perpetual state of ease.

Samsara and Nirvana

These terms refer to the wheel of repetitive existence that is so frequently referred to in Buddhist doctrine, and also to the way out of it. Samsara is sometimes translated as the ‘wheel of suffering’. In this system, one is born and continues to be reborn, and the only way to escape from the cycle is through disciplined spiritual practice, and the achievement of nirvana. Nirvana is the state of being free from both suffering and the cycle of birth and rebirth. It refers to a state of peace, and freedom from obsessions, cravings, anger and other distracting conditions.

Interconnectedness

This term refers to the Buddhist understanding that all things exist only in relationship to one another, and that all objects and beings are part of a single, underlying


substance that constitutes reality. Many have interpreted interconnectedness as signifying that god exists within everything and everyone.

Journal Entry 2

Consider the descriptions of each of the core concepts of yoga listed above (impermanence, dissatisfaction, karma, ignorance and wrong perception, samsara and nirvana and interconnectedness). For each one, write a 3-sentence reflection or, pick 3 that stand out to you and write a little more for each.


Hatha Yoga Pradipika

Translation with Notes from Krishnamacharya, A. G. Mohan & Dr. Ganesh Mohan | 2017

This translation offers unique perspectives and insight from Sri T. Krishnamacharya, who had perhaps the most influence in physical yoga in the modern era. Drawing upon

extensive notes of private studies with Krishnamacharya, his long-time student, A. G. Mohan, presents critical analysis unavailable in any other translation to date.This translation includes summaries, notes on which practices may be more or less useful or even harmful, and comparisons to the Gheranda Samhita. This book is a worthwhile read and companion to any serious yoga aspirant, especially those interested in knowing what one of the most influential yogis of the modern times had to say on the esoteric practices of Hatha Yoga and on pranayama, mudras, and bandhas.

Yoga Yajnavalkya

Translated by A. G. Mohan with Ganesh Mohan | 2nd Edition (2013)

The Yoga Yajnavalkya was considered by the great yogi Sri T. Krishnamacharya to be the most important and authentic classical text on yoga after the Yoga Sutras of Patanjali. Many other yoga texts, including the Hatha Yoga Pradipika and Gheranda Samhita have borrowed verses from this text. The Yoga Yajnavalkya takes the form of a conversation between the sage Yajnavalkya and his wife Gargi. The book is a well-structured presentation, following the Eight Limbs of yoga. An important feature of this text is the in-depth discussion of the kundalini and sound pranayama practices.


Yajnavalkya

Yajnavalkya is a sage and teacher who figures prominently in the earliest of the Hindu philosophical and metaphysical texts known as the Upanishads, the Brihadaranyaka Upanishad.

The teachings attributed to Yajnavalkya include many that are representative of the break with earlier Vedic ritualism and are distinctive to the new worldview of the Upanishads. They include the first exposition in Sanskrit literature of the doctrine of karma and rebirth, which contends that the individual’s future destiny is determined in accordance with one’s past ‘knowledge and action’. ‘According as one acts, according as one behaves, so does one become. The doer of good becomes good, the doer of evil becomes evil.’ Yajnavalkya also analyzes the nature and process of karma and identifies desire as the ultimate cause of all action and the source of continued rebirth.

Yajnavalkya is quoted as saying that the true self, or atman, is distinct from the individual ego and therefore not subject to karma and rebirth; the atman is eternal, unchanging, and identified with the monistic principle underlying the universe, the brahman. Release (moksha) from rebirth and the attainment of bliss comes from knowledge of this identity between the true self and the brahman and is procured by ‘the one who does not desire, who is without desire, whose desire is satisfied, whose desire is the self.’

Yajnavalkya is also the name of the author of one of the principal texts of dharma or religious duty, the Yajnavalkya-smriti. This is an entirely different figure however, as the Yajnavalkya-smriti was written more than five centuries later after the Upanishads.

*Note the Upanishads: Each of a series of Hindu sacred treatises written in Sanskrit c. 800–200 BC, expounding the Vedas in predominantly mystical and monistic terms.


1. Spend two hours reading, researching and learning more on Sri T. Krishnamacharya, Yajnavalkya and Ganesh Mohan and summarise your findings.

2. Answer True/ False

Indicate whether the following statements are true or false: a) The Hatha Yoga Pradipika was written by Rishi Kapila b) Karma is the principle that ignorance is the cause of all suffering

2ModuleComprehension Check

Documents

Two - Santosha Yoga Institute...practice of yogic exercises to clear and open the energetic channels (chakras). It also focuses on releasing the mind of dualistic misperceptions and