MY STUDIES WITH úRÅ KRISHNAMACHARYA SRIVATSA RAMASWAMI

úrà Krishnamacharya during class at his residence in R.K. Puram. Photograph by Dr. Radhakrishnan.

SPRING 2007 13 for ásana practice in the morning and for chanting or the study of texts in the evening. I never got bored. Every class was unique; there was always something interesting, something profound. My studies with Krishnamacharya can be broadly classified into three groups. There was a longish study of Haôha , following his now famous Vinyása Krama, including individual and specific therapeutic applications. I learned several hundred vinyásas built around very important classic poses. There were preparatory vinyásas, then movements within the ásana itself, and pratikriyás or counter poses. My first few years of study were focused on general ásana practice. I studied in a small group made up of the members of my family gathered in a large room in our house. úrà Krishnamacharya came to our house in the morning almost daily to teach. He taught different ásanas to different Srivatsa Ramaswami, Chennai, January 2007. members of our family, depending upon HENEVER úRÅ KRISHNAMACHARYA The arms should be close to the body the age and condition of each individual. Wtaught me, prayer came first. but not touching the body, and the There was my eight-year-old kid sister, Classes started with a meditative folded hands, inclined by about thirty energetic and supple. I was about prayer (dhyána ùloka) to Lord Viüóu degrees, should be held in front of the sixteen. My brother was around twenty for the success of the session, followed heart or the sternum. With a straight and, at that time, in need of particular by prayers to Lord Hayagràva, the back and head slightly bowed, úrà attention. úrà Krishnamacharya gave repository of all Vedic knowledge, and Krishnamacharya would be a dignified him special assistance. Then there were to Lord Käüóa. Next would be a prayer picture of peace and devotion. my thirty-five-year-old mother and my appropriate to the topic at hand—to In this article I would like to focus forty-five-year-old father to complete Patañjali if it was a yoga program, to on what I studied with my , úrà the group. While there were some Bádaráyaóa for a program on Krishnamacharya, rather than writing ásanas and movements that all of us Sâtras, to Kapila for a Sáêkhya class, a historical account of him. Enough practiced, there were many that were or the appropriate peace chant (ùánti articles and books have been written different—particular and appropriate to páôha) for upaniüadic vidyás and Vedic about his greatness; I think it is each individual. úrà Krishnamacharya chanting programs. There would always important to know what he taught. It is had great skills of observation. He had be a Pârva-ùánti (beginning peace clear that he taught different subjects to a booming voice and a certain firmness invocation), and following tradition, different people differently at different and authority in his instructions. It was class would always end with a peace times. Here is an account of what I always fascinating to see him teach so chant called Uttara-ùánti, normally learned from him. many people differently at the same the surrender ùloka to Lord Náráyaóa I studied with Pandit Krishnamacharya time, a feat in itself. found in Viüóu-sahasranáma, and the (as he was known in Madras at that time) My father had my upanáyanam, forgiveness or küamápana-, if it from 1955 to 1988. Of course there a ceremony for initiation into Vedic was Vedic chanting class. The way my were a few breaks, many times brief, studies, performed when I was ten. guru maintained añjali-mudrá while sometimes longer, but on the whole my At that age, I learned some ásanas at saying the prayer was a point of study. study with him was nearly continuous school, well-known postures such as He said that in this mudrá the palms for that entire time. After every break sarváïgásana, padmásana, matsyásana, should be slightly cupped while keeping I would go back to him and, without and a few others. But on the very first day the hands together. There should be a hesitation, he would give me time to of my study with úrà Krishnamacharya, I hollow between the palms sufficient to continue with the studies. Normally, I learned a yoga practice so different from hold an imaginary lotus or your heart had two to three sessions per week, but what I had been taught and how I had in a gesture of loving offering to the there were occasions when I had the seen others in do yoga. He asked dhyeya, the object of your . privilege of going to him twice a day— us to stand in tadásana—standing with

14 ISSUE No. 6 both feet together. After some wait in normal fifteen to sixteen breaths per the pose, he asked us to keep our heads minute. My father used to like talking down and slowly raise our arms, inhaling to Srinivasan; one day, after conversing slowly with a “rubbing sensation” in with him, my father mentioned that he the throat. “Inhaaaaaaaaaaaaale,” he was a worthy son of the great yogà úrà said, “raise your arms slowly overhead; Krishnamacharya. interlock your fingers and turn them outward.” To this day, that is how I COMPLETED MY UNDERGRADUATE start my ásana practice and how I teach Iwork in electrical engineering a class. It was the first time I had ever in 1960. By then I had been úrà heard someone instructing to move the Krishnamacharya’s student for about limbs with the breath. “Exhaaaaaaaaale,” five years. I had learned many of the Krishnamacharya. Photograph byPhotograph Srivatsa Ramaswami. he said, “lower the arms with a hissing important poses such as sarváïgásana, úrà sound in the throat. The hands should padmásana, vajrásana, and dhanurásana touch the sides as you complete your plus several práóáyáma methods. But it teaching—the vinyásas, the breathing, exhalation.” It was so new and exciting. was time to take a job. As an electrical the counter poses, and rest pauses—he The seeds of Vinyása Krama were sown engineer, I got offers to work as a trainee was more accessible and communicative. in me on that day with that movement. in a government-owned, lignite-based It was a great experience studying ásanas Learning the various vinyásas was electric-generation company about 150 with him. Soon he added several ásanas a lot of fun. Because I had done ásana miles from Madras or in a hydroelectric and vinyásas and práóáyámas to my practice when I was even younger, the plant in the hilly regions of Nilgiris, practice. learning was smooth. Integrating the about 350 miles from where I lived. After a while, another dramatic change breath with movements and keeping the One day as my teacher was leaving took place. Desikachar asked me if I was mind closely following the breath made for home after teaching classes in our interested in learning Vedic chanting a profound impact on the practice. house, I told him that I was leaving from his father, as he was going to start If yoga meant union, then the union Madras to take a job. He immediately studying with him. Before meeting úrà of mind and body was easily achieved turned to my father and asked if he Krishnamacharya, I had studied by using the breath as the harness to would find a job for me in Madras itself. and Vedic chanting for almost four years unite them. In addition, this initial He indicated that his son Desikachar with a Vedic scholar in my house. With training got one comfortable with the had also graduated in engineering and this scholar I used to learn chanting breath in preparation for more involved would probably find a job in Madras. with my father almost every morning práóáyáma and sowed the seeds of My father, who was a founding partner before dawn. We learned to chant the dháraóá, or meditation, with the breath in a leading stock brokerage firm, talked entire Sârya-namaskára, taking about spot (práóa-sthána) as the focus of to some of his friends and arranged a an hour, and the Rudram Camakam, the attention. few interviews for me. I took a job in a Vedic prayer to úiva. And there were the In the summer of 1958 or so, I went motorcycle company. But for my guru’s Sârya-namaskára, Taittiràya Upaniüad, with my parents to úrà Krishnamacharya’s timely intervention, I would have missed and Mahánáráyaóa Upaniüad. Yes, I was house in Gopalapuram. My guru’s a lifetime opportunity of studying with interested in chanting with my guru, family had just moved to Madras from a great soul. but I was surprised. How could a yoga Mysore. We met his gracious wife, his úrà Desikachar’s arrival in Madras teacher teach Vedic chanting? I had eldest son, Srinivasan, his younger son brought about a few momentous always found that Haôha Yoga teachers Sribhashyam, and the last daughter, changes. He soon started teaching, had no background at all in chanting or Shobha. His second son, úrà Desikachar, still working as an engineer in his old texts, but had expertise only in the had come for summer holidays outside job. One day, in a dramatic physical aspects of yoga. Anyway, I said from Mysore, where he was doing development, úrà Krishnamacharya told that I was interested, and the next day undergraduate study in engineering. my father and me that he was stopping Desikachar told me I could join him on His father introduced me to him. teaching (he was in his mid-seventies an auspicious day chosen by his father. My father developed a particular at that time) and that we could study Desikachar also said that henceforth I liking for Srinivasan. One day, in his with his sons. I was sent to Desikachar would study both chanting and yoga father’s presence and at his request, and my father became Sribhashyam’s with his father, as úrà Krishnamacharya Srinivasan showed us ùàrüásana. He student. It was a different experience said that he did not want me to have stood in the pose for well over fifteen studying with Desikachar, who was two teachers. He himself would teach minutes, absolutely motionless, with more or less my own age. It soon became me both ásanas and Vedic chanting. exceptionally slow breathing. It was apparent that he was going to become Desikachar and I learned chanting perhaps two breaths per minute for an extraordinary teacher. Even as he together for several years, but my ásana the entire duration, instead of the stuck to the basics of Krishnamacharya’s classes with my guru were one-on-one.

SPRING 2007 15 úrà Krishnamacharya and his wife after class at his Mandavelli residence in the late 1960s. Photograph by Srivatsa Ramaswami.

HE CHANTING EXPERIENCE WITH MY One of the first chants was Sârya- (paragraph wise) in the . It is Tguru was extraordinary, even namaskára, or Sun Salutation. It is the chanted mostly on Sundays, early in the though previously I had had considerable first chapter in the Äraóyaka (forest) morning around dawn and takes about chanting practice. The clarity and depth portion of Käüóa Yajur Veda. Both my one hour to chant. I had the privilege he brought to his chanting were unique. teacher’s and our family tradition was of studying and chanting with my guru We learned chanting the traditional the same—Käüóa Yajur Veda—and that on innumerable Sundays at his house. way. He would teach one phrase that certainly helped. In my last class with him, in 1988, we was then repeated twice by the student. Svádhyáya, or, according to my chanted Sârya-namaskára together. He Then on to the next phrase, and so on. guru, study of one’s own Veda, is an was in bed, incapacitated after a fall, but This process would go on for an hour or important ingredient of yoga. The word with a booming voice he chanted the so. Any correction required by way of svádhyáya itself is a Vedic term. There is entire chapter from memory. That day pronunciation or svaras (notes) would a chapter called Svádhyáya-prakaraóa in he blessed me and wished me well. Since be given right away. The same material Yajur Veda that tells about the efficacy that time I have chanted these was repeated for several days, maybe of study and chanting of the Vedas, almost regularly. fifteen to twenty times. Then the teacher including the chanting of the great I have chanted this Vedic portion in and the student would chant the entire Gáyatrà-. Reference to svádhyáya several Hindu temples in the U.S. and portion several times. The next portion as a duty can be found in Taittiràya at public places in Austin and Houston, was then taken up for study. It normally Upaniüad—“svádhyáyát má pramádaë” Texas. I would chant one section, at the took about one hundred hours of and “… ca svádhyáya-pravacane ca”— end of which many participants would learning and practicing to complete one indicating that one should chant and physically do one sârya-namaskára, hour of chanting. If the student then study the Vedas and also teach how to as they had learned it. One by one wanted to memorize the portion, he chant the Vedas. The most important every section is chanted, followed by would chant it another hundred times; chant that Krishnamacharya taught a namaskára. In all there are thirty- this is how chanting is taught in Veda was the famous Sârya-namaskára, also two namaskáras interspersed with the páôhaùálas, or Vedic chanting schools. I known as Aruóa Prapáôhaka. It consists mantras. For health it is recommended do not now remember the chronology of 132 paragraphs in thirty-two sections to turn toward the sun (árogyam of the chants I learned from my guru. and is said to be the longest chapter bháskarát icchet) while doing the sârya-

16 ISSUE No. 6 úrà Krishnamacharya chanting.

SPRING 2007 17 namaskára. These mantras, when chanted in Madras at prime time, went well. The important goal of Rája Yoga. Mantra aloud and with understanding, cleanse station then offered me more programs. , or repetition of the same short the body and the mind internally. There In the course of the next ten years I mantra such as the Gáyatrà or Praóava, are some beautiful passages—poetic did almost thirty programs in Sanskrit. the úiva or Náráyaóa mantras, over and profound—in this prakaraóa. The I would consult my guru before and over again, helps to reinforce famous Gáyatrà and the declaration of several programs, and he was always devotional fervor and the ekágratá in the immortality of the soul (amätam enthusiastic and encouraging. For some the yogà. Mantra Dhyána has similar puruüa) are some of the mantras found talks he would dictate a lot of material. effects. Mantra Yoga and Bhakti Yoga in it. For a program on Upaniüad Kávyas he were very important ingredients in dictated an entire talk in Sanskrit. Other Krishnamacharya’s yoga; every yoga Y GURU TAUGHT SEVERAL OTHER programs I did included Haôha Yoga school would do well to add this Msections of Vedic chanting: Pradàpiká, Sun Salutation, wedding dimension to the yogàc topics they Svádhyáya-prakaraóa, also known as vows, práóáyáma, meditation, and Sad- teach. Vedic chanting or svádhyáya Kuümáóõa-, extols the efficacy vidyá from Chándogya Upaniüad. continues to be an important part of of Vedic mantras; Citti-sruk, a chapter After all these efforts, a fledgling yoga practice. containing a beautiful meditation on record company offered to produce “the light,” tattva; Pravargya-bráhmaóa, an audiocassette on the Yoga Sâtras— URING THE LONG, LONG YEARS OF MY the three chapters of the Taittiràya which did not do well in the market. Dstudy with my guru, he seldom Upaniüad, followed by Mahánáráyaóa The company, however, offered to do made any mention of his past, his Upaniüad. He also taught three chapters another recording, as they liked my family, his studies, his experiences, of the Taittiràya Káthaka, the source of chanting. They asked me to reciteLalitá or his former students. Except for a the famous Kaôhopaniüad. It would take Sahasranáma, a very popular puráóic rare mention of his brother-in-law, he about ten hours to chant it all. I think prayer. There are thousands of devotees did not refer to any earlier students. I have spent more than 1,500 hours who recite this prayer every day in Hence, I was completely unaware of his learning and chanting these mantras South India. Since I was not familiar background. There is a saying in India, with úrà Krishnamacharya. with the text, I took a few months to “Never investigate the origin of a sage I also learned to chant the Yoga study it and record it. The recording had (äüi) or a river.” I was happy simply to Sâtras; I like to chant the Sâtras. One a very good response, and from then on, attend his classes, listen to him, and day I was chanting the Sâtras and also for the next twenty years, I recorded learn. I did not know for a very long time a Vedic úiva chant when a Sanskrit all the chants I had learned from what his credentials were. But when, scholar told me that my chanting was my guru, such as Sârya-namaskára, soon after the chanting classes started, very good. I then bought my first tape Svádhyáya Prakaraóa, Taittiràya he indicated that we should study the recorder and taped the Sâtras; I used Upaniüad and other prayers, including texts of yoga and related subjects, I the recordings to make improvements. the sahasranámas of different like immediately grabbed the opportunity, Then I had a final version. A friend of Viüóu, úiva, Gaóeùa, Subrahmaóya, not even wondering what he was going mine suggested that, since yoga was Durgá, Gáyatrà, Añjaneya, to teach. becoming popular, I should explore the Rághavendra, and Hariharaputra. I also Coming from a smárta possibilities of making an audiocassette, recorded the complete Sundara Káóõa family, I had a rudimentary familiarity and then took me to a leading recording (in ten volumes!) of the Rámáyaóa, with the Upaniüads and the advaitic company. They heard the tape and running close to about 3,000 ùlokas. approach to Vedánta. So when appeared impressed, but the marketing In all I made about forty recordings, Krishnamacharya started teaching some department poured cold water on our several of them still selling about twenty of the Upaniüad vidyás he thought I enthusiasm, saying that because I was an years after they were produced. This should know, I was thrilled. He started unknown entity, marketing was going was all possible because of the excellent with Sad-Vidyá (Study of the Reality), a to be a problem. They then suggested grounding and encouragement given to chapter from the Chándogya Upaniüad that I might try to do some programs me by my guru, úrà Krishnamacharya. of Sáma Veda, and navigated through over the national radio station so that Mantra yoga was a very important and the entire text. It is about the source of people would get to know about me. I integral part of úrà Krishnamacharya’s everything, knowing which everything got the opportunity to give a talk in the yoga. Chanting, or mantra paráyaóa, becomes known. It is Brahman, the Sanskrit program slot on Yoga Sâtras. I especially of Vedic and other puráóic ultimate, non-changing principle and mentioned this to my guru and sought mantras, is practiced by hundreds of hence the only reality. The vidyá also his . He asked me to close the thousands of Bhakti Yogàs. When emphasizes that the individual Self and door of his room, listened to my tape Sanskrit mantra portions are recited the Brahman are one and the same (Tat of the Sâtras, and blessed me, saying with an understanding of their Tvam Asi). Of course, being an exponent that it was very good. The program, meaning, the mind achieves an excellent of Viùiüôádvaita, his interpretation of the broadcast over the national radio station one-pointedness, called ekágratá, an Mahávákya—the Great Saying—was

18 ISSUE No. 6 somewhat different from the advaitic Similarly, when he taught the Taittiràya RÅ KRISHNAMACHARYA WANTED SOME interpretation, but that there is one and Upaniüad, the difference in interpretation úof us to study yoga texts in only one ultimate reality is an assertion of ánandamaya was very interesting. considerable depth as well. The Yoga common to both interpretations, in He also taught me the first eight sâtras Sâtras of Patañjali was the centerpiece contrast to the dualism of Yoga and of Brahma Sâtra. One day he mentioned of our yoga studies. Anything said or Sáêkhya. that he would teach the whole Vedánta practiced that is inconsistent with the Subsequently, other Upaniüads were from the advaitic point of view if I teachings of the Yoga Sâtras should taught. Máóõâkya Upaniüad of the wanted, but added that, while the advaitic be rejected, he said. He first taught us Atharva Veda was taught in detail. The view might be intellectually challenging, it to chant the Sâtras correctly and then four stages of individual consciousness could never be satisfying. He taught Praùna went on to teach them, word by word, as the manifestations of the only Self Upaniüad, Muódaka Upaniüad, Åùávásya giving the meaning and nuance of each was emphasized, and the four aspects of Upaniüad, and certain important vidyás word, its derivation, the generic and Praóava—the ‘a,’ ‘u,’ ‘m’ and finally the from Chándogya and Bähadáraóyaka the contextual meaning, and then the fourth stage, the stage of immortality Upaniüads, such as Pañcágni Vidyá, Práóa concept behind each of the sâtras. This represented symbolically by the mantra Vidyá, Bhâma Vidyá, Dahara Vidyá, took a considerable amount of time. He —were explained. The terms used úáóõilya Vidyá, Pratardana Vidyá and said that the Yoga Sâtras address three in the text—vaiùvánara, taijasa, prájña several others. He covered several chapters different levels of yogàs: the highest, the and the turàya—were considered from the Bhagavad Gàtá, úvetáùvatara mid-level, and the beginner. identical with Aniruddha, Pradyumna, Upaniüad, and Kauüàtaki Bráhmaóa The first chapter is for the most Saïkarüaóa and finally Paravásudeva, the Upaniüad. All these studies took several evolved yogà, someone on the level of ultimate reality, following the Bhágavata years. My guru said that to understand a Yogárâõha of the Bhagavad Gàtá, a or Vaiüóavite approach. I learned a lot Vedánta, one should study several of the yogà who can get into samádhi by dint comparing the Advaitic and Viùiüôádvaitic Upaniüad vidyás, as they answer different of the yoga sádhanas of his previous interpretations, seeing their similarities questions that arise about the same birth. Such a yogà is in the final stages and the differences between them. ultimate reality. of his yogic journey, riding on the back

úrà Krishnamacharya being honored by Srivatsa Ramaswami’s father at his house on the occasion of his sixtieth birthday.

SPRING 2007 19 of the yogic horse on the royal path to It was his opinion that in Kali Yuga the My guru thought that the practice of ultimate salvation. most important yama was brahmacárya. inducting young men into the celibate The beginning-level yogà, the manda However, here the interpretation of orders in monasteries and mutts was adhikárà, would do well to start with brahmacárya is not complete celibacy, fraught with dangers and is unworkable Patañjali’s Kriyá Yoga as explained in the but sex within the bounds of marriage, in Kali Yuga. According to beginning of the second chapter. ThisKriyá as propounded in several texts like Sâta úástras, only the kramasannyása pro- Yoga by itself does not lead to kaivalya— Saêhitá of Skanda Mahá-Puráóa. For gression—brahmacárya; then gähastha true freedom—but prepares the yogà to a brahmacárà, or one in the student (family life), then vánaprastha (retired be able to get into samádhi, the condition stage of life, complete celibacy should life), and finally sannyása, if one is really necessary for yogàc achievement. He can be be practiced. But there are many yoga evolved—is practical in this Kali Yuga. compared to a beginning rider who wants practitioners who wish to be celibate all After completing the Sâtra study, to mount a horse—here the horse of yoga. their lives, but it is just that—a wish. úrà Krishnamacharya began it again, Such a person is described as “yogáruruküu,” They are attracted by the ultimate goal covering the entire text of the Yoga Sâtras one who is desirous of doing yoga. of yoga like Kaivalya and, following the along with the commentary of Vyása, The intermediate-level yogà does the yoga theory of Patañjali, would like to be which took over two years to complete. more involved Aüôáïga Yoga, the more total celibates all their lives. But a mere Yoga Sâtra is a profound text, logically comprehensive eight-limbed yoga. wish is not sufficient grounds to remain composed, dense with information. Aüôáïga Yoga not only prepares the without marriage, according to my guru, Every yoga student, and especially every yogà but also leads him through the quoting the Dharma úástras. Everyone yoga teacher, should study the Sâtras. various siddhis, up to and including up should marry after the student life. There now seems to be more interest to the understanding of the Self, the Only one who is spiritually evolved and among yogàs in studying it. mother of all siddhis. is a naiüôhika brahmacárà—a complete úrà Krishnamacharya would point out celibate—can to take to sannyása, the S READERS MAY KNOW, MY GURU’S that, in Kali Yuga, the main or the only celibate life of a renunciate. A naiüôika Arange of studies and scholarship means of spiritual salvation is surrender brahmacárà is one who is a celibate was not confined to yoga. He wanted to the Lord, or Åùvarapraóidhána. He in “thought, speech, and deed.” Thus to equip his student with adequate remarked that Åùvarapraóidhána is mere abstinence is not sufficient cause knowledge of other sibling philosophies. mentioned in all the three levels of to remain unmarried. Several religions He taught Sáêkhya Káriká, said to be yoga, viz., Nirodha Yoga of the first induct many youngsters into celibate one of the best-composed philosophical chapter; and Kriyá Yoga and Aüôáïga orders. Even though, through strict texts. Its author, Åùvarakäüóa, is Yoga of the second and the third practice and discipline, many manage considered to have been an incarnation chapters. Surrender to the Lord, or the to practice abstinence all their lives, they of the famous Sanskrit poet Kálidása. appropriate Åùvarárádhana (worship of cannot be called naiüôhika brahmacáràs, Profound and succinct, this text has the Lord), such as pâjá in Kriyá Yoga, a prerequisite for sannyása—lifelong become the standard work on Sáêkhya doing Aüôáïga Yoga with a sense of celibacy. Only a person who does not (one of the six schools of classical total surrender to the Lord, or constant even dream of sex can qualify for a Hindu philosophy). My teacher taught meditation on Åùvara with a sense of celibate life. According to my guru, this the entire Sáêkhya Káriká, along with devotion for the highest level—each is almost impossible in Kali Yuga, so all the commentary of Gauõapáda and forms a complete Åùvarapraóidhána yogábhyásàs—yoga practitioners—should also occasionally that of Vácaspati practice in yoga. get married and live within the bounds Miùra. Actually, the theoretical basis As a Bhakti Yogà, my guru was not of a wedded life. of yoga is Sáêkhya. The Bhagavad particularly in favor of some of the There is an interesting story about Gàtá starts with the discussion of the samádhis, such as asamprajñátasamádhi naiüôhika brahmacárya. Sage úuka, the Sáêkhya philosophy. It is the first (samádhi without qualities). “What son of Vyása and a Brahmajñánin, was Vedic philosophy that talked about the is there in asamprajñátasamádhi?” he walking along the banks of a river. At a Self as the observer and hence distinct would ask. He implied that the idea of bathing , several women were in the from everything experienced. It is the salvation during one’s lifetime, like the river. úuka passed by. A few moments later constant observer, non-changing, hence advaita vedántin’s jàvanmukta stage or Vyása was passing by and immediately all eternal and immortal. the similar asamprajñáta stage of the the women rushed to grab their clothes Another philosophy he was keen to yogà, were not goals that would interest to cover themselves. Vyása stopped and teach was Nyáya and the later version, a yogà like himself. Rather what was asked them why they were unconcerned Tarka. He started teaching Tarka meaningful was to meditate on the Lord when the young man úuka passed by, but Saêgraha, a compact text on Vedic logic. (Bhagavad-dhyána) all one’s life, so that not so when the older man passed. The With Tarka/Nyáya, Sáêkhya, Yoga the yogà, when he passes away, reaches women replied that they knew úuka was and Vedánta, úrà Krishnamacharya gave Vaikuóôha, the abode of the Lord, and an absolute naiüôhika brahmacárà and his student a well-rounded education in transcends the cycle of saêsára. never had any thought of sex. different Vedic darùanas.

20 ISSUE No. 6 He was keen to impart knowledge (paramátmá). Some of the other texts systems, such as gymnastics, martial contained in Haôha Yoga texts. He taught that he referred to and taught in portions arts, or even performing arts. Some of Haôha Yoga Pradàpiká in detail, except included Gheráóõa Saêhitá and úiva the basic tenets, like slow breathing and portions of the last chapter and some Saêhitá. When I was studying with mind focus, are being put aside. People of the third, which he said contained him, Náôhamuni’s Yoga Rahasya was breathe heavily, sweat profusely, do no obnoxious practices inconsistent with not published, but he frequently quoted breath work at all, and call it modern the teachings of sáttvika yoga and the from the text and after a while taught a yoga, sometimes even under the banner Yoga Sâtras. He said this text contained few chapters from it. He quoted portions of Krishnamacharya’s yoga. considerable technical detail but very little about ásanas that are helpful during tattva, or philosophical consideration. I pregnancy and yogic procedures helpful OMETIME IN THE 1960S OR 70S, thought he indicated that some claims of for contraception and family planning SMaharshi Mahesh Yogà came to this text were exaggerated. For a particular (mitha santana). Several of these ùlokas Madras, before his TM became popular in procedure, the author Svátmáráma were found in the version of Yoga Rahasya the West, and gave a talk about TM. There claimed immortality (chirañjàvitva) as published later, but many of the ùlokas was a large gathering, and I attended the the benefit. My guru then asked, “Where he quoted in class were missing from the program with my father. My guru came to is Svátmáráma now?” indicating that final published version. know of my attendance. When I went to some of these claims should be taken I thought that, since yoga is an ancient his class the next day, úrà Krishnamacharya with a grain of salt. He also taught Yoga subject, the nuances of the system could told me at the outset that he believed he had Yájñavalkya in detail. It contains some be understood by studying the old texts. enough resources to teach me and take care wonderful insights into the practice Nowadays yoga students seem to spend of me. He said that I needed to cooperate of Haôha Yoga and gives the definition very little time studying the texts; they with him. If I went out and listened to of yoga as the union of the individual appear to be reinventing yoga by drawing different versions and interpretations of the soul (jàvátmá) and the Supreme Being inspiration from other physical training ùástras, I was more likely to be confused

úrà Krishnamacharya being introduced by a young Srivatsa Ramaswami at a public lecture.

SPRING 2007 21 and perplexed than better informed. And about 700 ásanas. With infectious there were significant differences between it would then be more difficult for him to enthusiasm he started teaching me more what I had learned from him and other remove my doubts. I stopped shopping vinyásas and ásanas. “Have you taught established teachings. I thought I might around then and there. this ásana, this vinyása?” he would ask. never get the Vinyása Krama across, úrà Desikachar founded the now Over a long period thereafter, he taught even though my teacher had become famous Krishnamacharya Yoga Mandiram me more and more vinyásas. I would a legend in the yoga world. I decided sometime in the 1970s, I think, with the practice them, then go and teach them to write another book, giving all the blessings of his father. Since it was founded in the class. It was wonderful to learn vinyásas I had learned from my guru and as a charitable trust, it required three and teach at the same time. In the their sequencing, along with the equally trustees. A close friend of Desikachar’s course of the next few years I learned important breathing aspect of each and and I joined as trustees, with Desikachar about 700 vinyásas in about ten major every vinyása. Once I had the book taking the chair as the managing trustee. sequences. This formed the basis of my ready, with about 1,100 color pictures, After few months, once the organization teaching Vinyása Krama. it was difficult to find a publisher. My was in place, I left the trust. During my My personal life required that I stay in agent told me that there was a general short tenure, there was a request from a Madras, so it was convenient for me to do perception that there were enough of úrà hundred-year-old English magazine called my work, study with my guru, and teach Krishnamacharya’s well-known students India Review to write a series of articles at Kalakshetra. I taught at other places in teaching his complete system. He asked on yoga. The magazine was struggling Madras, the public health center, the yoga me to write a page about how what I financially, and some philanthropists brotherhood, and so on, teaching patients taught was different, why it was unique, were trying to revive it in consideration and medical personnel, middle-aged and how it might be a better system. So of its great role during the Independence and older people. By teaching different I wrote a page explaining the unique movement. I was asked to write articles for populations, I was able to adapt the features of the Vinyása Krama system it, so I began writing one article a month, Vinyása Krama to meet the requirements as I had learned it from my guru. The as a trustee of the Mandiram. I wrote on of people of different ages and conditions. book was published by Marlowe and one sequence of ásanas every month based But I had no idea what was happening in Company, titled The Complete Book of on my studies with my teacher. I would the outside yoga world. Vinyása Yoga. write the article, then get photographs I stopped teaching at Kalakshetra by of me doing the poses. I would give the 1995. I had started coming to the U.S. O WHAT ARE THE ESSENTIALS OF VINYÄSA articles and the photographs to my guru for brief periods to visit my sons, who SKrama that I teach, based on the for approval. With Desikachar he would were working here. I did a few workshops teachings of my guru? go through the article and approve it. It here and there, teaching Vinyása Krama. 1. Do ásanas with a number of vinyásas, was then forwarded to the magazine. Many liked it, but since they were short- or variations, in succession. It is the art Even after I left the Mandiram, I term programs without an established form of yoga practice. Vinyása means continued to write for the magazine, procedure to follow, it did not stick. By art, and it involves aesthetic variations submitting about forty articles in all. Several 2000 I submitted a manuscript titled, within the specified parameters. sequences were covered, with the correct “Yoga: An Art, A Therapy, A Philosophy” 2. The basic parameters used inVinyása breathing for each and every vinyása. to give as much coverage as possible Krama are steadiness of the posture, a By that time—after twenty years of to what I had studied with my guru. I calm mind, synchronizing the breath studying with my guru—I was teaching followed the thought process contained with slow movements of the limbs, and, yoga at Kalakshetra, a well-known Indian in Patañjala Yoga Sâtra, explaining the while in the postures, having the mind arts college, teaching South Indian Samádhi Páda, then the Aüôáïga Yoga. closely following the breath. Bharatanatyam dance and Carnatic In the ásana section, I included about music, boutique painting, dance, 200 vinyásas very similar to what I UT YOU MAY ASK, “IF YOU SAY THIS drama, etc. The students were young, in had published through India Review. Bis an ancient system, where are the their teens and early twenties. They were It contained considerable information references to these ideas in the old texts? highly talented, and a challenging group about as well. When the Where did úrà Krishnamacharya find to teach. Each student was required to book was published with the title Yoga these methods? Don’t say Yoga Kurunta; study yoga twice a week for two years. for the Three Stages of Life, many felt it we know about it. Where else can you In about six months I realized that I was rather dense and heavy, and since find references to these concepts?” had taught them virtually everything I many were not familiar with vinyása as I Vinyása Krama was the mainstay of had learned, some 200 to 300 vinyásas portrayed it in the book, there were not Krishnamacharya’s teaching of Haôha and several breathing exercises! I many buyers. I also found that people Yoga. The word vinyása is used to turned to my teacher and explained my were not interested in my vinyása program indicate an art form of practice. This predicament to him. Is there anything of Krishnamacharya because the system word is used in several arts, especially more I can teach? I had read in his book was well known through other famous in South Indian Carnatic music, a fully Yoga Makaraóõa that he had learned students of my guru. But I found that evolved classical music system. Vinyása

22 ISSUE No. 6 Krama indicates doing ásana with in for happiness (pravätti) and the effort by the snake around the lord’s neck. So multiple aesthetic variations within to remove unhappiness (nivätti). Every ananta-samápatti would mean focusing the prescribed parameters. Yoga was being does this all the time. One set the attention on the breath or práóa. considered one of sixty-four ancient of our efforts is always directed toward Thus this sâtra means that while arts. Hence if you approach yoga ásana achieving happiness and the other toward practicing ásana, one should do smooth practice as an art, that methodology is eradicating unhappiness. But the third inhalations and exhalations and focus Vinyása Krama. The beauty and efficacy type of effort relevant here is the effort the attention on the breath. Since of yoga is eloquently brought out by of life (jàvana-prayatna). What is effort Vinyása Krama involves several aesthetic Vinyása Krama. of life? It is the breath or breathing. Now movements into and within yoga What about breath synchronization, we can say that prayatna-ùaithilya is to postures, to achieve the coordination another important ingredient of make the breath smooth. Thus in ásana of movement, breath, and mind, one Krishnamacharya’s Vinyása Krama? practice according to Vinyása Krama, should synchronize the breath with the What about mental focus on the breath the breath should be smooth and by movement with the help of the focused while doing ásana practice, central to implication long (dàrgha). mind. By such practice, slowly but surely, vinyása yoga? None of the yoga schools The other part of the sâtra refers to the union of mind and body takes place, teaches yoga in this manner and no samápatti, or mental focus. Where or on with the breath acting as the harness. classic Haôha Yoga texts mention breath what should the mental focus be? It is to But why don’t other texts talk synchronization in ásana practice. be on ananta (ananta-samápatti). Now about it? There is a saying,Anuktam “ Where can one find references to these? we have to investigate the contextual anyato gráhyam.” If some details are This was one of the few questions I meaning of the word ananta, translated missing from one text, they should be asked my guru: Is Vinyása Krama an old, as “endless” or “limitless,” which many gathered from other complementary traditional practice? úrà Krishnamacharya writers equate with infinity. So some texts. Haôha-yoga-pradàpiká explains a quoted a verse indicating that reference schools tend to say that while practicing number of ásanas but does not mention to this practice can be found in a text ásanas, one should focus the attention breath synchronization and other basic called Väddha Sátápata and also in the on infinity, which is inappropriate— parameters. But Haôha-yoga-pradàpiká Yoga Sâtras of Patañjali. There was no and impossible, at least for the vast proclaims that its instructions are point in looking for an obscure text like majority of yogàs. Ananta also refers to like a prerequisite for the Rája Yoga Väddha Sátápata, but Yoga Sâtra was at the serpent, Ädiùeüa, whose incarnation practice of Patañjali. These two texts hand. But where is the reference? There Patañjali is believed to be. So some are therefore compatible. Thus we can are hardly two Sâtras explaining ásana, schools suggest that one should focus on conclude that Patañjali gives the basic and there is no reference to breath in a mental image of Ädiùeüa or Patañjali. It parameters of ásana practice (and also of them—or is there? may be possible, but it is uncomfortable the other aïgas like Práóáyáma), but for Going back to my notes on Yoga to think that Patañjali would write that details we have to refer to compatible Sâtra classes with my guru, I found one should focus on his form for the texts like Haôha-yoga-pradàpiká, Yoga- a very interesting interpretation success of ásana practice. So what might Yájñavalkya and others. of the sâtra, Prayatna-ùaithilya ananta symbolically signify? The word anantasamápattibhyám. The word ananta can be considered to be derived Y GURU úRÅ KRISHNAMACHARYA WAS prayatna, very commonly used in from the root, “ana”—to breathe (ana Mlike a many-faceted diamond, India, basically means “effort.” úaithilya ùváse). We are all familiar with the group each side brilliant in its way. Different indicates “softness.” So Prayatna- of words práóa, apána, vyána, etc., individuals saw different sides of him ùaithilya could mean “mild effort”; hence names of the five práóas derived from in different ways and took whatever you find that many writers on the Yoga the root “ana.” So in the sâtra, ananta appealed to him or her. I was fascinated Sâtras declare that the way to achieve could mean “breath”; ananta-samápatti by whatever he thought I should know perfection in a yoga posture is to “ease is then translated as “focusing the mind and therefore taught me, and I found into the posture effortlessly.” This is on the breath.” In fact Ananta, or the that in ásana practice, the Vinyása easier said than done. There are hundreds serpent king, is associated with air. Krama method was most beneficial and of practitioners who cannot relax enough Mythologically the cobra is associated satisfying. I am sure a few others also find to be able to easily get into a posture with air; there is a common mythological it so. With his deep scholarship, immense like the Lotus, for example. So we have belief that cobras live on air. If you look wisdom, and abundant compassion, úrà to investigate the meaning of the word at the icon of Naôarája (the dancing Krishnamacharya reveled in making the prayatna as used by the darùanakáras úiva), you will find all five elements of ancient benevolent teachings accessible in those days. Prayatna according to the universe (earth, water, air, fire, and to ordinary mortals like us. Nyáya, a sibling philosophy to yoga, is space) represented symbolically in úiva. a bit involved. Nyáya explains prayatna The matted red hair represents fire, the of three kinds (prayatnaê trividhaê Gaïgá in his tresses, the water element; proktam). Two of them are the effort put the air element is said to be represented

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