Hatha Yoga Pradipika

Module Two FOUNDATIONS FOUNDATIONS Module 2 Module 02 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 Sri T. Krishnamacharya – Hatha Yoga Sri T. Krishnamacharya, ‘The Father of Modern Yoga’. oga has been practiced for centuries, with alternative meanings and health Ybenefits 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 Copyright Santosha Yoga Institute v3 All Rights Reserved 2015 4 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). Copyright Santosha Yoga Institute v3 All Rights Reserved 2015 5 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 Copyright Santosha Yoga Institute v3 All Rights Reserved 2015 6 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 Copyright Santosha Yoga Institute v3 All Rights Reserved 2015 7 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.

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