Yoga-Makaranda

The Nectar of Yoga

by Yogācārya T Krishnamacharya
 Yoga-Makaranda
The Nectar of Yoga
Part One
by Yogācārya T Krishnamacharya
English Translattion by
Sri TKV Desikachar
with the assistnce of
Sri ER Ramaswamy Iyengar
 Editing and additional notes by
Dr. Kausthub Desikachar

Published by

Dedicated to
His Holiness The Maharaja of My sore

Śrī Krishnarajendra Wadiyar IV Bahadur

PUBLISHER’S NOTE
The following conventions have been adhered to in preparation of this book so that readability is enhanced, while at the same time maintaining consistency and standards.

1) All Saṁskṛta words are presented in their appropriate transliterated form. For example, Yogacarya, the word for teacher of Yoga, is presented as Yogācārya. Even the language,
Sanskrit, is presented in its proper transliterated form, Saṁskṛta.

2) Some of the common anglicized words have been left in their English form. Examples of these words are Maharaja, Brahmin, Tamil, Kannada etc. Some of these include
proper nouns such as Manasarovar.

3) All Saṁskṛta and non-English words are italicized for easy reference and identification. There are some words such as Mozham, Kāra-būndi, Ūdupatti, Guruji etc., in this text
that are from other Indian languages. The non-English words have been marked out through the footnotes.

4 ) Saṁskṛta language conjugates and compounds words in its own unique manner. As a result, when two or more words come together they form a whole word, with the
appropriate conjugations. For the sake of readability , as well as to assist in how the words form, hy phenation has been used.
For example, Prāṇavāyu, is a single compound word. It is presented as Prāṇa-vāyu. Similarly Dhyanabindūpaniṣat is also a single word in Saṁskṛta. It has been presented as
Dhyāna-bindu-upaniṣat. This is also the reason why the title of this book itself is presented as Yoga-makaranda.

5) The concept of Prātipadika has been respected wherever the nouns are concerned. Prātipadika is the uninflected form of the noun, before receiving its case endings. For
example, though a practitioner of Yoga, is commonly called a Yogī, it has been presented as a Yogin, which is the base form of that noun.

The only exception to this is the word karma. While the Prātipadika form for this word should actually be karman, we have retained it as karma, to keep it more intelligible to the
general public. So a word such as naimittika-karman, is presented as naimittika-karma.

6) Names of people, places and things have been capitalized. Some examples: Prāṇa is capitalized because it is the name of the vital life force. Similarly , Uttānāsana is the name of
a posture. Hṛdaya is a place in our body . Sattva is one of the three fundamental characters.

7) All names of persons are also presented in their transliterated form and italicized. The only exceptions are Krishnamachary a, his contemporaries and any one born thereafter.
This is mainly because this set of people are much more known through their English spelling, rather than in the traditional form. Hence, Krishnamachary a, BKS Iy engar and
Sivananda are presented as written in English, while names of Gheraṇḍācārya, Veda-vyāsa and Rāmamohana Brahmacāri, are presented in the italicized-transliterated form.

8) Wherever the author’s sentences were found to be incomplete, the missing part has been added and presented in square brackets to make them complete. For example, when a
sentence such as, “The first krama for this has twenty one Vinyāsa-s,” was found in the original text, it has been presented as, “The first krama for this [Āsana] has twenty one
Vinyāsa-s.”

This rule has also been applied where Yogācārya Krishnamachary a has added extra points, when discussing the book with Desikachar at a much later date.

9) All additional notes and critical commentary have been presented as footnotes only .

10) American spelling has been adopted throughout the book.

PROLOGUE

Much of the Yoga world owes gratitude to one man. Or at least to one of his decisions. The man was a Brahmin from South India, Tirumalai Krishnamachary a. The decision was to
obey his teacher’s command to leave the Himalay a mountains and return to civilization, to spread and share the message of Yoga.

Why was this decision so significant?

In the beginning of the 20th century, Yoga was confronted with two possibilities. Either it was going to become a forgotten discipline, that remained only in the hands of the
intellectual elite, or it was going to become extinct forever. This circumstance was imminent owing to a number of reasons.

Firstly, the country was under British rule for nearly four hundred y ears. Though the British Raj is attributed to the period of British colonial rule in greater South Asia between the
1857 Indian Rebellion against the British East India Company and the 1947 partition of India, when India was ruled directly by the British Crown, there were many regions under
the rule of the British East India Company in India from 1600-1858. It was only in 1858 that the sy stem of governance was initiated, when rulership over the British East India
Company was transferred to the British Crown in the person of Queen Victoria.

During this time, not only were resources from the land plundered by the ruling empire, but changes were also initiated sy stematically in the social habits and cultural patterns of
the locals. While certain local customs like Sati (widows jumping into the py re) and child marriage were rightfully abolished, many of the more significant local customs and
cultures, especially in the area of knowledge sy stems concerning health and spirituality , were also destroy ed.

A significant impact was on the two disciplines of Yoga and Āyurveda. Not only was Allopathy confronting Āyurveda on the lack of data-centric research methods to justify its
means, it was also offering “instant” remedies in the form of strong prescription drugs, that did “wonders” to a population that was mostly accustomed to a more time consuming
approach. Western medicine also allowed patients to be more indisciplined, as it ignored dietary habits and other personal disciplines in its approach, emphasizing instead, the use of
pharmaceutical drugs and surgical interventions. This was an easy “buy -in” for the population at this time, as traditional disciplines took a more holistic (and hence, more difficult)
approach, involving not just herbs and medication, but also giving great importance to nutrition, life sty le habits and exercise as well.

This saw an even greater impact on the discipline of Yoga, which required practitioners to take complete responsibility for their health and spiritual transformation. Yoga’s tools are
non-invasive and utilize the internal faculties of the body to heal, change and transform. The changing landscape of alternative options brought in by the British empire meant that
people could more easily out-source this responsibility to someone else (doctors) or something else (drugs and surgical procedures). And this was one of the reasons why the
discipline of Yoga was under threat of becoming extinct.

Secondly, a more serious reason that brought Yoga to imminent oblivion was the way its teaching was structured and taught. Contrary to the way Yoga is understood today, mainly
as a phy sical exercise, it is actually a holistic discipline that helps in the domains of health, healing and spirituality. And much like many rich spiritual traditions, it endowed serious
practitioners with a great deal of power (siddhi). These powers were so extraordinary, that the wise felt they should not be offered to those who would be unable to use them
appropriately. So, they opted for discrimination, and taught only those who were ready, not just all who were eager. This was especially true with the more subtle teachings of
Yoga, as the subtler the practices are, the more potent their power.

This sy stem of teaching is neither understood nor accepted by the western sy stem, as it has a different approach. The western sy stem looks at knowledge as something that belongs
in the public domain, which must be openly shared. There is another significant difference as well between the eastern and western knowledge sciences. While the western sy stem
of knowledge tends to establish something as a fact, based on research, experiment, and therefore, sequential logic, the eastern sy stem of sciences tends to establish knowledge
based on individual experience and the resulting clarity, which is most often not based on cause and effect, but is rather more non-sequential in nature. This is mainly due to
clear perception and understanding of a factor called Prāṇa or vital life energy .

Conventional Oriental traditions, including Yoga, view Prāṇa as nature’s gift of life to all living things. They also understand that Prāṇa does not just exist, but that it strongly controls
the sensory faculties, and hence, is alway s interacting with and responding to what is in its vicinity. The sy nergies that happen owing to the interaction between its host and its
neighbour depends on various variables, and hence, does not alway s produce a similar response.

Just picture the scenario where y ou are in an environment with a colleague whom y ou like very much. Inarguably, the communication between y ou two flows very smoothly in
this situation. This is because y our energy and that of y our friend resonate positively, and hence, a positive mood is created for interaction. Yet, if y ou perceive a hostile colleague,
with whom y ou are not comfortable, walking into a distant corner of the room, y our feelings change immediately. Hence, y our communication with y our friend will change.
Despite the fact that y ou are still communicating with the same person, just sensing that there is a hostile person in the room changes y our energy. This consequently alters y our
current feeling, which in turn, triggers y ou to respond in a different way .

In an alternative scenario y ou can meet y our dear friend, again all alone. But, this time, the ambience of the room is not really making y ou feel comfortable. So again, y ou
respond differently, even though y ou are both alone. This is the my sterious concept of Prāṇa, which keeps our sensory faculties alert all the time, and constantly evokes different
feelings in us. It may be very difficult, if not impossible, to measure it, which is probably the reason why science tends to reject it. But, its influence is clearly palpable.

Now, to extend this logic further, not only does Prāṇa exist in every living human being, but also in every other living thing, including each and every living cell. So each cell is
perceiving and responding to its neighbor, another cell. This means that there are micro-cosmic interactions going on all the time in our human sy stem, that are both very subtle and
intricately interconnected. It is this clear understanding of Prāṇa and its intricacies that not only brought life to the knowledge sy stems of the Orient, but also the benefits or powers
from its suggested practices, that were often considered miraculous or magical. It was this subtlety that formed the basis of disciplines such as Yoga, and hence, the discrimination
which was put in place, to ensure its safe utilization.

This discernment in handing down knowledge worked for many generations perfectly, as among the many who pursued this science, there would alway s be a few students in
every generation who merited the learning. These deserving few were often termed as Jñāna-rakṣaka-s (guardians of knowledge), whose ultimate goal would be to find similar
worthy students and pass on the teaching to the next generation. This discrimination was not based on caste, religion, gender or even disability, but rather only on dedication to the
practice, and the ability to use the wisdom carefully .

We can see examples in the Yogayājñavalkya-saṁhitā and Śiva-saṁhitā, that there were women students, Gārgī and Pārvatī in these cases. It can also be observed in the
Haṭhayoga-pradīpikā, where a master such as Allāma, whose name suggests that he was not part of the elite Brahmin community, is mentioned among the list of the highest
Haṭhayogin-s. Some even opine that he was a follower of the Islamic faith. Similarly , there was the great Yogin, Aṣṭāvakra, who would be considered today as a disabled person. As
his name suggests, he was born with eight (aṣṭā) defects (vakra) to his body. Yet, he rose above the rest to become not just a knowledge holder, but one of the most significant
masters witnessed in Indian history .

It was this positive merit-based discrimination that ensured that the teachings sustained through time. Every now and then, there was a dark period, when finding a knowledge
holder of that standard was tough. Probably, the beginning of the 20th century was such a time, a dark moment in the spiritual history of Yoga. This was the context in which
Yogācārya T Krishnamachary a was commanded by his teacher, Śrī Rāmamohana Brahmacāri, to dedicate the rest of his life to teach Yoga.

Prior to embarking on his Yoga journey with his teacher in the Himalay a mountains, the y oung Krishnamachary a was already an expert in many disciplines, including Vedānta,
Nyāya, Mīmāṁsā, Sāṇkhya and Vaiśeṣika. He had the highest university degrees or titles in each of these, and could have very well chosen any of these as his line of work. More
specifically in the field of Vedānta, his options were even more open. His family history was strongly intertwined with the Viśiṣṭa-advaita-vedānta philosophy propounded by Śrī
Rāmānujācārya, and further elaborated by Śrī Nigamānta-mahādeśika, also known as Śrī Vedānta-deśikācārya. His grandfather was also the pontiff of the Parakāla-maṭha in
My sore, founded by Śrī Vedānta-deśikācārya, where Krishnamachary a spent much of his childhood as a student. Yet, something deep in him wished to learn the science of Yoga at
the greatest depths, and he embarked on a long and arduous journey that took him all over India, finally culminating in the Himalay a mountains, at the banks of Lake Manasarovar.

Witnessing Krishnamachary a’s dedication and skill, his teacher soon identified him as a worthy Jñāna-rakṣaka and taught him all that he had to, so that the chain of learning would
continue. Śrī Rāmamohana Brahmacāri knew the heritage of his pupil, as well as the options there were for him. Yet, he ordered his y oung disciple to take up the duty of revitalizing
Yoga, during one of the darkest phases in its history .

None could have been more suited than Yogācārya Krishnamachary a. He had endured a mammoth journey that took him all over India, across long distances and over a long
time, and more importantly, he showed unflinching devotion to his practice. He also knew what lay ahead for him. Hence, though he returned to India from the Himalay a
mountains in 1922, he continued equipping himself with more wisdom, especially in all the allied Vedic teachings, until 1924. It was at this moment that Krishnamachary a decided
his formal education was complete. He had not only finished a long period of study with his Yoga master, he had earned the highest degrees in all of the Indian philosophical
schools.
In addition, he was proficient in Āyurveda, Astrology, music, many languages and other ancillary teachings. He knew he had to do this, as all of the old Vaidika teachings were
often interconnected, even if contradictory sometimes, and therefore, a complete knowledge of the allied disciplines would only deepen his wisdom in Yoga.

Such was the dedication of this man to his teacher’s words, which would ultimately become his life’s mission. For accepting this path, and consequently inspiring so many of the
modern day icons of Yoga - Indra Devi, Pattabhi Jois, BKS Iy engar and TKV Desikachar - we owe a great deal to Yogācārya Krishnamachary a. As Yoga Journal succinctly
described, in an article entitled, “The Legacy of Krishnamacharya,” (Yoga Journal, May /June 2001), “You may never have heard of him, but Tirumalai Krishnamachary a
influenced or perhaps even invented y our Yoga. Whether y ou practice the dy namic series of Pattabhi Jois, the refined alignments of BKS Iy engar, the classical postures of Indra
Devi, or the customized Vinyāsa [of Desikachar], y our practice stems from one source: a five-foot, two-inch Brahmin born more than one hundred y ears ago in a small South
Indian village.”

In 1924, Krishnamachary a returned to My sore, his home town, where he spent the next two decades, and began his task of restoring Yoga to its previous glory. The job was not
going to be very easy. Thanks to the British Raj, many of the Indian disciplines were not only disappearing quickly, but new methods were being put in place. This not only altered
the spiritual landscape of the country, but more significantly its habits and belief sy stems. Krishnamachary a was faced with a unique challenge. On the one hand, he needed to
transmit the rich teachings of Yoga, so that Yoga would benefit not only the generation of his own time, but also thrive, so that it would be available for future generations. At the
same time, the discipline of Yoga needed practitioners to empower themselves and take the steps to be worthy of holding the knowledge. So he had to inspire and motivate the
y ounger generation sufficiently , so that they would want to learn Yoga at its most profound depth, out of their own strength of will. This was a tricky situation, and one that needed to
be managed quite carefully .

Luckily, in the King of My sore, Śrī Krishna Rajendra Wadiy ar IV, Krishnamachary a found a great ally. Often regarded as one of the foremost patrons of Karnatic Music and
other Fine Arts, Śrī Krishna Rajendra Wadiy ar IV was one of the most celebrated rulers of the Indian States when India was still under British rule. Among the many traditional
Indian cultural arts and sciences that he sponsored, he was a staunch supporter of Yoga, and especially of its eminent master at that time, Krishnamachary a. He helped establish the
Yogaśālā at his Jaganmohan Palace in My sore, where Krishnamachary a not only began his professional Yoga career, but which also served as the platform for his revival of the
great tradition of Yoga.

While the Yogaśālā was running smoothly under its roy al patronage, Krishnamachary a also traveled far and wide, giving public lectures and demonstrations on the powers and
potentials of Yoga. This was the time when he demonstrated, more than once, the ability to stop his heart beat, to change the electrical conduction of the body and to perform many
complicated Āsana-s and Prāṇāyāma with ease. All this was essential at this time to inspire and remind people of the glorious potential of Yoga, in the wake of the dark phase it was
facing, thanks to foreign invasion. It was quite an interesting moment in history, when Krishnamachary a was using the support of one local ruler, to help fight against the invasive
influences of another.

Among his efforts to propagate Yoga at this time was the book Yoga-makaranda. Written originally in the Kannada language, the native language of My sore state, this book was
[probably ] compiled by Krishnamachary a at the insistence of the Maharaja of My sore. Anecdotes from his wife, Namagiriamma, suggest that Krishnamachary a completed this
manuscript in four nights. The book was published in 1934, at the apex of the Yogaśālā’s success. Even though it already has enough significance as the first documented publication
of the grand master Krishnamachary a, a closer look at the publication reveals some wonderful insights that are worthy of reflection by students, teachers and researchers of Yoga.

I. Yoga-makaranda: Part 1
It is intriguing to note that in the title page, Krishnamachary a calls this book, “Yoga-makaranda - Part 1.” This clearly shows that he intended this book to have at least one follow
up. However, records and anecdotes indicate clearly that there is no Part 2 of this book in existence.

Krishnamachary a was a man who was a staunch believer in convention. And in the conventional methods of teaching, Yoga is not taught through books, but through oral instruction,
called upadeśa. The following paragraph from Yoga-makaranda clarifies his stance on the issue. “Those people, not knowing these differences, try ing to practice Yoga by reading
books, can get contrary effects, thereby bringing a bad name to Yoga. It is like one who goes for a deer hunt, and obtains a porcupine instead.”

Hence, it can be presumed that even the first part of Yoga-makaranda was something he was hesitant to write at first, but did so only because of the Maharaja’s insistence or
suggestions.

Nevertheless, it is quite clear what the topic of Part 2 would have been. On more than one occasion in Part 1, he mentions Prāṇāyāma, and say s that he would discuss it later.
However, this topic is not covered at all in the book. Hence, it can be predicted with reasonable surety that Part 2 of Yoga-makaranda would have included a significant portion on
Prāṇāyāma practices, and may be other topics such as meditation.

II. Nationalistic Sentiment

While Krishnamachary a never involved himself in politics or political movements, it is quite clear from his words in this book, that he was a nationalist at heart, and embraced
every thing that was part of this great land. It is also clear that he was quite annoy ed with the changes India was undergoing at the time, owing to the foreign rule. The changing
dietary and lifesty le habits, the mundane mentality in the spiritual domain, the new outlook on managing health and most significantly, changes in exercise patterns, were all
contrary to his beliefs, and to the classical heritage of the country . So, his sharp words in this work logically countering these aspects display where his heart lay , and his love for the
land and its traditions.

Take for example, the following paragraph, “Foreigners steal away either knowingly or unknowingly, many great works and techniques from our land, and then pretend to have
discovered them by themselves. Thereafter, they bring these back here and sell them to us, who buy these things using hard earned money meant for running our families. If it
goes on like this, they may even do the same thing to our Yoga techniques also. For all these happenings, we can only say that the fault lies with us for not reading our Yoga-śāstra-s
and bringing the techniques into practice. If we sleep further, a day may come when foreigners may become our teachers for Yoga practice also.”

This is quite prophetic actually , and something that is now clearly visible in today ’s generation. There are numerous Indians who learn Yoga from Westerners, both within India and
outside. Not that this is a bad thing, as one who deserves the teaching, be it Indian or any one else, should learn at a very deep level, in order to be fit to teach. But, it is indeed painful
that these profound teachings originating from India, find so few serious takers in their own heartland.

And, if we consider that Krishnamachary a felt this way in 1934, it is worth reflecting what kind of nationalistic fervor he would feel today .

III. Origins of Vinyāsa-krama

A close look at this text also reveals and throws light on a lot of the my stery surrounding the concept of Vinyāsa-krama that dominates the world of Yoga today. A few interesting
observations can be made on this topic.

a. Architect of Vinyāsa-krama
It is quite easy to conclude that Krishnamachary a was a major architect of the Vinyāsa (sequential) method of Āsana practice, if not its founder. When we consider that
Krishnamachary a attributes all of his learning to his teacher Śrī Rāmamohana Brahmacāri, it is easy to assume that even the concept of Vinyāsa-krama was taught by this teacher.
However, if this were so, there must have been a similar kind of teaching prevalent at this time among other Yoga practitioners. This was not the case. None had seen this kind of
logical and sequential construction into and out of postures, especially coordinated with the breathing, as Krishnamachary a expounded.

Hence, it would be reasonable to assume one of two things. Either he was the only student to whom the Himalay an master revealed these teachings, or Krishnamachary a was the
chief architect of this technique, based on inspiration from another ancient practice (more on this in the next section). Whichever way we look at it, it was Krishnamachary a,
bey ond any trace of doubt, who introduced this sty le of teaching to the general population.

The other significant Yoga masters existing at the time, Svāmī Kuvalay ananda (founder of Kaivaly adham), Śrī Yogendra (The Yoga Institute, Mumbai) and Svāmī Sivananda
(Divine Life Center) had completely different approaches to the practice of Āsana-s.

b. Vinyāsa-krama vs Gymnastic Exercises

Some recent misinformed researchers have suggested that Yogācārya Krishnamachary a was not only inspired by Western Gy mnastics, but actually even studied under a
gy mnastic teacher in My sore. If such were the case, why would Krishnamachary a write so vehemently the following words in his first ever publication? “Nowaday s, people think
that the methods of phy sical exercise as practiced by Westerners are easy, and import costly aids and instruments for these sports and practice them without taking into
cognizance such factors as time, place etc. These exercises or sports cannot be stated as exercises for the limbs of the body. In fact, they may be rightly termed as anti-limb
exercises (anaṅga-sādhanā) or no-limb exercises. The names of these exercises need not be mentioned here. We can make our own inferences [about the names of these
exercises] from the practitioners and the aids, tools and accessories they use for this purpose. Such exercises no doubt enhance blood circulation in parts of the body only, while
they decrease it in other parts of the body . This results ultimately in weaknesses in the body , and can possibly lead to paraly sis or death in the end or at a later stage.”

Further, he adds, “To practice such a Yoga, we need not spend our money and import foreign sport items and such aids and instruments that are required for phy sical exercises.
There are many methods available to retain our money in our own country.” He also further notes, “Though I don’t know about their practice earlier, it has been observed by
people who go abroad, that their (Westerners’) practice nowaday s may resemble or be based on yoga-abhyāsa (Yoga practice).”
If such were his strong views on these practices, why would he encourage them, let alone be a student of them?

The Indian tradition has enough inspiration within itself, and it is quite clear where Krishnamachary a drew this from. The ancient practice of sun meditation includes in its practice
a sequence of steps known as the Sūrya-namaskāra. This sequence includes a series of postures, done in a Vinyāsa-krama, invoking the incantations of the Sun. It is quite possible that
Krishnamachary a was inspired by this ancient practice, and developed it further for every other posture. In this book, Yoga-makaranda, he presents such sequences for a selection
of postures.

It is also obvious now that he further developed this sty le of sequences, and extended it to every posture that was known to him, organizing it in a very structured manner, especially
in coordination with breath regulation. This will be published as a separate book, and readers can look forward to it in the future.

Hence, opinions that Krishnamachary a was inspired by western gy mnastics are not only erroneous, they challenge his intellectual capability, trivialize an ancient holistic practice
that integrates body , breath and mind and also clearly display a lack of quality in the research conducted.

c. The Yoga-kuranṭa Mystery

Many of the Yoga practitioners today, especially those who practice Vinyāsa-inspired sty les, make the claim that these sequences were based on a text called Yoga-kuranṭa,
discovered by Krishnamachary a, which was then passed on to one of his students, Śrī K Pattabhi Jois1. This is answered when Yoga-makaranda is carefully examined.

Firstly, in listing his references for this book, Krishnamachary a names twenty seven ancient classical Yogic texts. Yoga-kuranṭa is not on this list. So, it can be easily concluded that
Yoga-kuranṭa had nothing to do with the presentation of these Āsana sequences. On the contrary, Krishnamachary a lectured more than once on Yoga-kuranṭa, and mentioned that it
is in the Nepali Language, and that it concerned the use of props and aids in the domain of Yoga as a healing methodology .

Secondly, it is quite clear that though Pattabhi Jois saw his teacher earlier in 1927, it was only in 1932 that he resumed his study of Yoga with Krishnamachary a at the Sanskrit
College in My sore. By this time the Yogaśālā was already in action, and many of these sequences were being practiced by the existing pupils.

It may also be worth noting that it was only in 1933 that Śrī BKS Iy engar came to live with Krishnamachary a. He began classes that same y ear to overcome many illnesses that he
was beset with, including malnutrition. It is also clear from a video made in 1938, that Śrī BKS Iy engar was practicing Āsana in the same sequential manner that is presented in
Yoga-makaranda. So, it proves that even Śrī BKS Iy engar’s Yoga lessons in the beginning were based on Vinyāsa-krama.

Considering all this, it seems very reasonable to conclude that neither Yoga-kuranṭa nor Śrī Pattabhi Jois had any thing to do with creating the sequential sty le of practices. Certainly,
Śrī Pattabhi Jois has popularized it, and must be immensely appreciated for it.

IV. Yoga for the Young

It is also very clear that Krishnamachary a intended this book for the y outh of his time. On more than one occasion he calls out to the y ounger generation to inspire them to practice
Yoga, and engage in its study at a very deep level. In sharing his frustration about the ill informed teachers prevalent at that time, he say s, “Despite this situation, some among the
modern y outh, obtaining and study ing various Yoga texts which lie scattered, have come up with great enthusiasm to practice Yoga, be it in the right manner or not. God will not
remain silent, but will disclose the secrets of Yoga to these y oung people. Let our great Lord of Yoga (Yogeśvara) bless them with strength, health and long life.“

In another instance, when describing the difficulties faced in teaching and inspiring society at that time, especially owing to foreign rule, he optimistically reassures y oung people
say ing, “Notwithstanding these difficulties, many kings and patrons, who are inclined towards Dharma, are making sincere efforts to resurrect these practices so that the upcoming
life of modern y outh will be happy , healthy and joy ful. To this extent, one must be happy and well pleased.”

Anecdotal references also make very clear that the Yogaśālā was mainly sponsored by the king to encourage the y outh of India to come and learn with Krishnamachary a. It also
had therapeutic activities conducted on its grounds, but the sty le of teaching was very different for patients with illnesses. This apart, there probably was an edict from the
Maharaja, that Yoga be taught to all children going to school and college. Hence, it is highly likely that a majority of those who were taught these kind of sequential practices were
y oung students, though there may have been the rare exception of an adult in perfectly good health.

All these facts clearly indicate that this kind of sequential practice was meant for y oung people, or at least those who begin Yoga when they are still in their childhood or teenage
y ears. This needs to be considered seriously by many students of Yoga today who start their Yoga path when they are well into their adult lives. Such a circumstance would surely
warrant a different way of practicing these sequences, to better suit their needs and abilities.

V. Yoga as a Holistic Practice.

Another significant message that comes across very strongly is that Yoga is a holistic and complete lifesty le practice. Through the Yoga-makaranda, Krishnamachary a
recommends that we not only practice Āsana, but also Prāṇāyāma, Kriyā-s and Mudrā-s, and all the other tools such as Dhyāna (meditation). At the same time, he recalls the
teaching of preceding Yoga masters that none of the tools of Yoga will be useful, if Yama (social observances) and Niyama (personal observances) are not observed.

This is why Krishnamachary a calls Yoga practice a sarva-aṅga-sādhanā, a practice that engages all of our faculties. Yoga is essentially a holistic lifesty le-oriented practice, that
integrates all of the inter-connected lay ers of the human sy stem. It was never meant to be a phy sical discipline only, but rather a multi-disciplinary process that brings together the
body , breath, mind and even our spiritual domains.

Consider a few simple facts connected with the evolution of Yoga in history . Yoga originated at a time in India when people were generally forced to be phy sically very active in
every day life. They had not the gift of modern technology that offered them the luxury of a sedentary life sty le. Circumstances were such that people did many of their activities
manually, and were hence, very active in their life sty le. It is also important to note that it was only the fit who generally survived in those times. Thanks to the gift of modern
medicine, today we are able to protect weak infants or very sick adults who would have certainly faced death in that era. Modern medicine also generally provides interventions of
every kind that help us live longer, a fact very easily measured through average life expectancy. In the past, the situation was very different. That is precisely why the renowned
geologist, Charles Darwin proposed that it was the fittest who survived.

So, if we consider this situation carefully, does it make sense to look at Yoga as a practice meant purely for the phy sical domain? A further question that is also worthy of some
reflection is whether a discipline like Yoga would have gained and maintained such prominence over time, if it were merely a phy sical practice?

Hence, Krishnamachary a’s work here revitalizes the idea that Yoga is indeed a holistic paradigm, rather than just a set of postures done on a mat. This message is critical now,
especially for the modern generation mainly obsessed with practicing Yoga merely as a phy sical regime, very often in a narcissistic manner. While there is nothing wrong with
engaging in intense phy sical exercises, it is just silly to call it Yoga, when the teachings of Yoga show that there is so much more to it.

VI. Yoga as a Therapeutic Practice

Throughout the text, Krishnamachary a time and again talks about the therapeutic benefits of every tool of Yoga described, be it the Kriyā-s, the Mudrā-s or the Āsana-s. Each one of
their techniques is described along with its claimed benefits, especially in alleviating ailments. Two issues need to be brought to our attention here.

Firstly, this clearly confirms without a trace of doubt, that Yoga was indeed a therapeutic tool used by its practitioners over a long period of time. So, to say that Yoga and Yoga
Therapy are two different things is against what the tradition of Yoga represents. However, today ’s scenario has created a situation where we need to differentiate between Yoga
and Yoga Therapy. This is primarily because many in the Yoga world aren’t trained well enough to even understand the holistic approach of Yoga as a therapeutic modality, let
alone practice it.

Surely there are many who claim to be Yoga therapists, who link the use of Āsana-s with western anatomy to offer health care solutions. This approach is adopted by many Yogin-s
including renowned teachers of our time. While this approach definitely has some potential, and has immensely benefited many care seekers, it is worth engaging in some deeper
reflection to see if it brings justice to the sy stem of Yoga.

The Yogin-s of the past did not understand the human body in the way that we do today. Further, there are many areas where there are complete contradictions in the
understanding of our integrated human sy stem. A very big area of difference is the lack of acknowledgement by modern science of the concept of Prāṇa (or vital energy ) that
finds such an elevated place in traditional sciences.

The argument is not about which theories are correct or more valid, as both paradigms have their own significant merits. But, the more important reflection is in the understanding
and application of the tools of Yoga. Would it be sensible to assume that the ancient masters of Yoga proposed these tools based on how we understand the human body today ? Or,
would it be more reasonable to assume that they created and implemented these tools based on how they understood this complicated human sy stem? The latter surely makes
more sense.

How would we feel if we went to a doctor, who told us, “My dear friend, y our Kuṇḍalinī is distorted, and the energy centers are off balance. So y ou need to take the following
antibiotics that will set y ou right.” Are pharmaceutical medicines or surgical procedures designed based on traditional methods of understanding and interpreting the human body ?
In the same way , traditional practices recommended in Yoga are not built on the modern understanding of human beings, but rather based on their own unique knowledge sy stem.

Hence, it becomes very critical that modern day Yoga therapy practitioners understand the principles of how Yoga views the human body , before toy ing with its tools. Else, it would
mean that we not only misinterpret the science, but are also potentially putting the health of Yoga therapy patients in grave danger. Krishnamachary a also makes this very clear in
his work, when he say s that it is not the science (Śāstra) that is at fault, but how it is utilized.

Only when we understand Yoga and its therapeutic application from Yoga’s own principle foundations, does it make sense to try and comprehend it from the modern perspective of
looking at the human body and its associated illnesses. This approach would equip us to utilize the tools of Yoga in a more appropriate manner. Almost poetically,
Krishnamachary a’s work here reminds us to bring back Yoga into Yoga therapy , and most significantly , Yoga therapy into Yoga.

Secondly , it must not be taken literally that a certain Āsana will induce a particular benefit. That would spell disaster to the science of Yoga. As Krishnamachary a makes very clear,
it is not wise to engage in just one Āsana, Mudrā or Prāṇāyāma. They must be part and parcel of a complete practice, which needs to be integrated into a daily routine. Hence, such
statements of benefits that he makes throughout the text must not be taken literally , but sy mbolically .

VII. Translation of Yoga-makaranda

The text was first published in the Kannada language in 1934. Later in 1938, it was translated into Tamil, by Śrī CMV Krishnamachary a (not to be confused with Yogācārya
Krishnamachary a), with the assistance of Śrī S Ranganathadesikachary a. No other translations of this book existed until now.

Unfortunately neither Desikachar nor any of our known sources had access to the original book, but only photo copies of the Tamil version. Desikachar reminisces that, out of
goodwill, he lent the original versions of the books he possessed to some of his students. None were ever returned to him. Hence, a lot of time and effort spent in try ing to track the
original versions of the book were met with little success. Luckily, we had all the photographs handed over to us by the Yogācārya himself. These now remain under the care and
copy right of Krishnamachary a Healing & Yoga Foundation, the official umbrella organization that networks the Yoga Teachers and Yoga Therapists practicing in the tradition of
Yogācārya Krishnamachary a.

In 2003, a colleague of mine and I initiated the translation of this work into English. But the publication of this got shelved, owing to the reconstruction of our office. In the y ear 2007,
two more associates, who had also translated this book from the Tamil version, offered their manuscript for consideration. But it did not materialize for various reasons. A few
y ears elapsed as other projects took our time.

Determined to release it in 2010, we started to revive this project. Then one day, when going through an old box containing a lot of manuscripts and files that Desikachar had
handed over to me, we met with a wonderful surprise. It became clear that the idea of translating this book into English started way back in the early 1980’s, when Desikachar had
embarked on this mission, along with Śrī ER Ramaswamy Iy engar. The entire English translation was available in hand written manuscript. It was immediately clear that this
handwritten translation was not only done from the original Kannada version, it was also compared with the Tamil version for differences. In many places the translation points out
that parts of the text are found in the Kannada version only and not in the Tamil version, and vice versa. It is not known, nor is it clear, whether this was because of oversight, or
because of Krishnamachary a’s choice to edit or alter the original.

When discussing this issue with Desikachar, he mentioned that when working on the English translation in the early 1980’s, he discussed some key points with his father. It is evident
that Krishnamachary a requested him to add or slightly alter a few ideas, as his views had evolved since writing this text. These have been clearly marked and noted in the hand
written translation. It is our good fortune that we found this version and have the most accurate version to publish. It seems like divine intervention that our earlier attempts to release
this book were delay ed.

This published version incorporates the translation of Desikachar and Ramaswamy Iy engar, along with some of the recommended alterations by Krishnamachary a himself. The
language has been modified and edited for clarity and consistency. However, we have retained the tone of Yogācārya Krishnamachary a’s voice and language sty le in the
translation. To some this may read as archaic Indian-English. Rather than try to alter his sty le, we decided to keep it as it is. A few additional notes and critical commentaries have
been included wherever the need was felt. These notes are presented in smaller sized font, as footnotes in the relevant pages. Also, for the sake of clarity and easy reference, all the
Vinyāsa-krama-s of the listed Āsana-s, have been presented as illustrated sequences. An exhaustive glossary has also been listed at the end of the book.

In conclusion, this book will be a must for every Yoga practitioner, not only to have clarity surrounding the origins of Vinyāsa-krama and the foundations of modern day Yoga
practice, but also to have direct access to the first teachings of one of the key architects of Yoga’s renaissance in the twentieth century .

We consider it a great honor and privilege that we could be part of bringing alive the first book of Yogācārya Tirumalai Krishnamachary a. We sincerely hope that y ou will enjoy
reading this book. Any errors that may have crept into this edition are purely unintentional, and we humbly ask y ou to forgive us for them.

Words also cannot express the gratitude we have for Śrī BKS Iy engar for writing such a wonderful foreword to this English edition.

Kausthub Desikachar M.Sc, M.M.S, PhD.

Chennai, 28-Feb-2011
FOREWORD from the original 1934 Kannada version

There is hardly another subject connected with the culture of ancient India that has a greater fascination for men not only in the East but also in the West, and that has been at the
same time more often misunderstood and misused than what is known as Yoga. Interest in it has consequently declined. But, recent enquiry regarding its true aim and significance is
helping to bring about a change of attitude.

Yoga, in general, is a discipline of the “whole” of man, body and mind. And the ‘whole’ course of Yoga is but a preparatory step which qualifies one for ‘commencing’ the enquiry
regarding Ultimate Truth. The treatise before us is, however, confined to that part of it that deals with the training of the body. But, this should not be confounded with what is
generally known as phy sical culture of manly games with which it is often compared, though by mistake. The Yogic discipline of the body chiefly aims at the preservation of
health, and not at the development of the muscle or of the skill and courage of the field. It has been rightly characterized as ‘a sy stem’ of ‘hy gienic practices.’ Modern conditions
demand a judicious combination of all these different items.

The following observations of Mr. Hamish McLaurin of America, one of the latest of serious writers on the subject, and of Dr. W. Fox, M.D., who has also bestowed thought on it,
indicate the trend of modern estimates of Yoga. Mr. McLaurin say s, “Its aim is to produce a body which is clean, strong, elastic, flexible and capable of smoothly co-ordinated
movement, one which is light, in proportion to its strength and to reserve power skills, and one which functions properly..... One thing which sets the Yoga sy stem apart from most
other methods of phy sical culture is the fact that its results are obtained without the use of apparatus.... The pupil’s home is his gy mnasium, his muscles are his apparatus. Once
having been shown what to do, he can do it at his convenience. It tends to produce better general health, clearer complexion and greater immunity to disease.” Dr. Fox say s,
“Among the points which especially held my interest are the following : (1) Emphasis on cleanliness within and without, (2) the urge towards poise and control of body and mind,
(3) the nonviolent, non-fatiguing ty pe of the phy sical gy mnastics and exercises advocated, (4) the theories concerning the benefits of alternate breathing, (5) the use of the
diaphragm....” He considers the sy stem to be a “Phy sical prophy laxis”, though he qualifies his remarks by say ing that “As a surgeon and phy sician, I (Dr. Fox), cannot subscribe to
some of the practices......”

The phy sical discipline (Āsana-s) dealt with in this book comprehends postures, movements and breathing exercises, all of which have a bearing on the mind as well. But, the
sections treating of the mental and spiritual disciplines, regarding which there exists much controversy , have not been, as stated above, included in this work.

Not only the ‘hy gienic’ but also the ‘therapeutic’ value of these practices has been pointed out in this treatise. As all the Āsana-s are not meant for every one, appropriate ones have
to be selected so as to suit individual cases.

Many are the books recently published on Yoga in general and on the part bearing on Āsana-s in particular. There exist a number of them not only in English but also in several
ṭ
Indian vernaculars. In My sore, the Government brought out one known as Ha hayoga-pradīpikā in the y ear 1885. Now, the present attempt to add on more to the long list seems to
demand a word of explanation.

This treatise is the first of its kind, being unlike its predecessors in that it is linked more closely to the śāstra-s, that it analy ses each Āsana into its elemental or primary stages more
fully than the other works y et published have done, and that it is presented in the Kannada language in a form that could be easily grasped. The book is, moreover, based upon the
vast technical knowledge that the learned author, Śrīmān Krishnamachary a, has gathered from his extensive travels all over India, wherever the Āsana-s are specially practised,
and from the experiences gained by him in teaching students in some of the schools of the State. He has also trained batches of the students at the Maharaja’s Sanskrit College,
My sore, and at the Jaganmohan Palace, where a number of Ursu y oung men were placed under his tuition and under the supervision of Sardar M.Gopal Raj Urs who is also a
practical expert.

Further, Yogācārya Krishnamachary a has paid a special visit with his pupils to the institution Kaivaly adhama at Lonavla, near Bombay, where Svāmī Kuvalay ananda has earned a
reputation for having made a scientific investigation of the subject.

The most distinguishing feature, however, is that their publication is a result of the many tests conducted under the special orders of the Maharaja of My sore, Śrī Krishnarajendra
Wadiy ar Bahadur IV, who, as is well known, combines in himself an exceptionally deep knowledge not only of the science and philosophy, but also of, what is more important, the
practice of Yoga. His Highness, in thus, practically determining the true value and limitations of these disciplines, has continued the great tradition of His Roy al House, which has
throughout evinced a unique interest in matters pertaining to Yoga. One of the very best works on Āsana-s is that prepared under the direction of his remarkable grandfather, Śrī
Krishnaraja Wadiy ar III. And it is the generosity of His Highness, the Maharaja that has made it possible for this work to be published, so that it could be of use to the public in
general and to students in particular, wherever Kannada is spoken.

V Subramaniya Iyer.

My sore, 01-Sep-1934
FOREWORD for the current English translation

It is a great honour to write a foreword for my Guruji2 Śrīmān Tirumalai Krishnamachary a’s book, Yoga-makaranda which is expected to be published in English by
Krishnamachary a Healing & Yoga Foundation.

It is embarrassing for a disciple of Guruji to review his work. He was not only a Paṇḍita of the Darśana-s, but an ardent Yoga practitioner. Being his celā3 (disciple) with average
intelligence, readers have to excuse me, for my shortcomings in estimating his work on Yoga.

For an ardent student of Yoga, Yoga-makaranda published in 1934, in [the] Kannada language, was the only leading practical book available at that time with so many Āsana-s.
Today , its thoughts, works and method of practice have reached directly or indirectly millions of lovers of Yoga to practice with lively rejoice.

Guruji, in his introduction, quotes twenty seven reference books which, are not easy to trace. He starts with what Yoga is and why Yoga has to be practiced and then proceeds to
explain Kriyā-s, Bandha-s and Mudrā-s with their effects.

Then, he explains Aṣṭānga-yoga in brief, emphasizing the importance of the principles of Yama and Niyama as well as the way s of involving the five main Vāyu-s along with the five
upa-vāyu-s, in one’s Sādhanā. Finally, he speaks of Nāḍī-s a nd Cakra-s to earn snāyu-vṛtti-stambhana (control over the nervous sy stem) through the two important perceptible
aspects of Yoga, namely Āsana-s and Prāṇāyāma-s. He explains in detail the techniques in the form of Vinyāsa or sequential way s of movements to reach the final position of the
Āsana-s with their effects. This Vinyāsa-krama is termed as “Power Yoga” today .

Āsana-s and Prāṇāyāma-s are meant to evolve the soul to come out of its hidden abode to travel in its frontier, wholly and totally mingling with each and every cell. Guruji explains
that the body is the gross Self, mind is the subtle Self and the real Self is the cause, and he wants all of us to savor the flavor of the presence of the soul as if it is spreading
every where on the spreaded carpet - the body in their Sādhanā.

Knowledge is infinite. It has a beginning but has no end. Practitioners of today are grateful to him for making this knowledge reachable to the commoners and the credit and merit
of its impressive and progressive presentation by today ’s Yoga practitioners goes to him.

I hope Yoga-makaranda in English may help readers to know the source and help for a comparative study of [the] transformation of Yoga that has taken place from the 20th
century to the 21st century .

Śrī BKS Iyengar

Pune, 18-Dec-2010
PREFACE

Śrī-hayagrīvāya namaḥ
Salutations to Lord Hayagrīva4

savinaya-prārthanāñjali-mudrāpūrvaka-samarpaṇam
A humble dedication, with palms placed in a pray erful gesture

I embark upon dedicating this book by following the divine order of His Holiness Śrī Krishna Rajendra [Wadiy ar] IV, the benevolent and brilliant Emperor of the sacred Karnataka
Throne, who adorns many titles like The Peerless, King of Kings, Auspicious King etc., who rules us with utmost sincerity and affection. With great humility, I also dedicate this
book to him as a token of gratitude.

Important concepts from ancient reference texts are included in this book. I have explained the essence of these texts, after study ing them thoroughly with learned Ācārya-s, and
through their blessings, [personally ] experiencing the truths mentioned therein.

May the Emperor, His Holiness Śrī Krishna Rajendra [Wadiy ar] IV, accept, bless and support me to succeed in this endeavor.

The following texts served as authority in compiling this book:

1. Rājayoga-ratnākara 2. Haṭhayoga-pradīpikā
3. Yogasāra-mārga 4. Yogaphala-pradīpikā
5. Rāvaṇa-nāḍī 6. Bhairava-kalpa
7. Śrī-tattva-nidhi 8. Yogaratna-kāṇḍa
9. Mano-nārāyaṇīya 10. Rudra-yāmala
11. Brahma-yāmala 12. Atharvaṇa-rahasya
13. Pātañjala-yoga-darśana 14. Kapila-sūtra
15. Yogayājñavalkya-saṁhitā 16. Gheraṇḍa-saṁhitā
17. Nārada-pancarātra-saṁhitā 18. Satvata-saṁhitā
19. Sūta-saṁhitā 20. Dhyāna-bindu-upaniṣat
21. Śāṇḍilya-upaniṣat 22. Yogaśikhopaniṣat
23. Yogakuṇḍalyupaniṣat 24. Ahirbuddhnya-saṁhitā
25. Nāda-bindu-upaniṣat 26. Amṛta-bindu-upaniṣat
27. Garbhopaniṣat

I have nothing more to say in this preface.

In service of His Holiness Śrī Krishnarajendra Wadiy ar, The Fourth.

T Krishnamacharya

My sore, 10-Oct-1934
Year of Bhāva. Month of Āśvina. Star of Svātī. Wednesday .
INTRODUCTION
Pūrva-pīṭhikā

Why should Yoga be practiced? What are its benefits? How long should one practice Yoga and how much time should be spent daily during practice? What is its ultimate gain?
These are some of the questions I am asked. Others ask somewhat similar or more detailed questions. Hence, I am try ing to answer these queries by means of this book.

Before taking up the subject in detail, I would like to say a few words [about our prevailing mental attitudes]. Generally, there is a growing tendency in all segments of society to
assess all our problems on the business y ardstick of profit and loss. This attitude happens to be a big obstacle to our progress in higher spiritual life. The common man, when in need
of certain necessities of life, goes to the shop and buy s things from the shopkeeper by pay ing cash. It is regrettable that this cash and carry attitude is being introduced in pursuit of
the higher ideals of our ancient moral codes (Sanātana-dharma) and spiritual matters.

We should not expect immediate beneficial results when practicing Yoga, worshipping God (Deva-pūjā), performing evening and morning rituals (Sandhyā-vandana), repeating the
Lord’s name (mantra-japa) etc., in the manner of an hourly paid worker who expects his wages at the end of each hour of his work. We should not worry about the time spent [on
these matters], nor assess it on a monetary basis. Once such thoughts are entertained, we sink low [in moral and spiritual standards].

Yoga and spiritual practices (sad-viṣaya) should not be equated with shopping in a supermarket. Readers should appreciate this important aspect. We should also ponder whether we
get any monetary benefits for the hours we waste needlessly every day. For example, we should think of how much time we waste on gossip etc. All beings, including man, spend
not less than seven or six hours in sleep. Is there any human being, who renounces sleep because much time is wasted daily in sleep without any useful [monetary ] gain? By all
accounts, no. The reason is that, if we do not spend certain stipulated hours in sleep, without expecting any material gain for the period spent in sleep, then our phy sical and
psy chological nature (svarūpa) will totally be destroy ed. Possibly, a person may succeed in avoiding sleep for five or six day s. Then, he begins to get dizzy. Thereafter, he is
unable to do any work. Hence, it is clear that not only human beings, but also other living beings do require a certain amount of sleep, even though there is no monetary gain in the
time spent on sleep. From sleep, one gets phy sical health and agility . Further, it is not an exaggeration to say that both the body and mind get rejuvenated by sleep.

How does sleep get the power to do so much good?5 From where does this strength spring up? If we lack sufficient sleep, why do we experience a dullness in intellect, a lack of
enthusiasm, feebleness in strength, a slight increase in body temperature etc.? It is necessary that these matters be explained fully to the readers. By commenting on these matters,
answers to the questions asked before are obtained.

Once the mental activities (mano-vyavahāra) cease, sleep automatically follows. Or else [if mental activities do not stop], there is no sleep. No one has experienced deep sleep with
one part of the mind having worries and the other part going to sleep. When the random wandering of the movements of the mind (citta-vṛtti) are reduced, the ego-centric stances
(ahaṁ-pariṇāma) such as “Me” and “Mine” are subdued and all mental activities (mano-vyavahāra) are stopped, only at that moment is real sleep possible. Only such a deep and
sound sleep can give the body and mind a feeling of well-being and comfort (sukha). If there is even the slightest mental activity (mano-vyavahāra), then a fitful sleep filled with
dreams (svapna) results. This dreamful sleep is not conducive to the health of the body (saukhya). It is a well known fact that when the mind is quietened and its mental activities
(mano-vyavahāra) like decision to act (saṁkalpa), fantasies (vikalpa), imaginary objective thoughts (savikalpa) etc., are stopped, thereby, merging ( laya) the mind with the
Consciousness, only then does sound sleep follow. Therefore, it appears that the total merging ( laya) of the mind with the Consciousness constitutes sleep. Whatever benefits one
gets from sleep, are due to mental stability (sthairya) without the wandering of the mind. Sleep does not occur when the mind wanders hither and thither. At such restless moments,
one may even appear to be mad.

In the wakeful state (jāgrat-avasthā), every individual spirit (Jīva) gets entangled in all perceivable objects, due to the mind running after them, not only experiencing pleasure and
pain, but also getting tired and exhausted in the process. Therefore, the spirit (Jīva) lies down somewhere, now and then, in order to give the mind some peace (viśrānti), and to give
the body also a rest (śrama-parihāra), to relieve fatigue. Knowing from our past experiences that rest and sleep relieve fatigue, we take to such sleep. It is, therefore, cry stal clear
that sound sleep wipes out any ty pe of fatigue. From this, we understand that when the mind has no fluctuations (cañcala), only then does the spirit (Jīva) develop good qualities like
enthusiasm (utsāha), strength (bala), health (ārogya), knowledge (jñāna), retentive memory (smṛti), phy sical agility (śārīrika-sakriyatā), comfort and joy (sukha) and compassion
and kindness toward all (karuṇā). On the other hand, it is our daily experience, that if the mind is worried (cañcala), undesirable qualities like weakness, laziness, lack of enthusiasm
etc., gather around the spirit (Jīva) and make it sorrowful. Therefore, the spirit (Jīva) after sleeping every day, gets up afresh [as if newly born]. Moreover, it gets rid off bodily
weakness and fatigue. As a general rule, it can be stated with certainty, that he who does not continuously for some time, get sound sleep, is nearing his end. It is absolutely
necessary that mental wanderings (mano-vṛtti) be subdued in order to get sound sleep.

Let us now take up the questions asked before. Yoga may be defined as the cessation of external activities of mind and then the focusing (laya) on the Consciousness. We have
already stated the benefit of the mind merging (laya) with the Consciousness when the question of sleep was discussed earlier. The ordinary sleep which results in the mind’s
merging (mano-laya) is essentially due to the inertia (tamo-guṇa) of the mind. [It is not true merging with Consciousness.] But, the mind’s merging resulting from the practice of
Yoga, which makes the mind stable (sthairya), is brought about basically by the purity (sattva-guṇa) of the mind. This is the difference between the two ty pes of sleep [ordinary
sleep (nidrā) and yoga-nidrā] 6. We need not take an oath to testify that mental stability (manas-sthairya) based on purity of the mind (sattva-guṇa) is many times better than mental
stability obtained by inertia (tamo-guṇa). Health, strength and joy will increase a thousandfold through the mental stability obtained due to Yoga, than the same benefits obtained
through ordinary sleep. This may not be clear to a lay man. The mental stability obtained through the power of Yoga is known as yoga-nidrā, while mental stability on account of
inertia (tamo-guṇa) due to bodily exhaustion is known as ordinary sleep.

Only when all mental activities cease, will the pure mind become steady. Till that steadiness is obtained, we may not get any benefit out of Yoga practice. It is also true that till the
mind’s steadiness is well established, the time spent [on Yoga practices] is without any perceivable result or profit. Therefore, it is quite natural for some people to question why one
should undertake Yoga practice. The question is a logical one. But it has to be pointed out that the questioner may not have asked the question after careful and deep concentration.
Great sages say, “Where there is no effort, there is no effect.” A person begins to have doubts about the success or failure of a task and loses confidence in the venture, if he
undertakes a profit-oriented venture without methodically and sy stematically putting in the necessary energy and effort to gain the end, and ultimately finds himself in a hopeless
state of affairs. On the other hand, if he proceeds with confidence in the task, by putting the necessary effort and energy in a proper, methodical and sy stematic way, he will
definitely not miss the final fruit.

Let us take the examples of education and agriculture 7. Just as in the above two examples, where one reaps the fruits only after a time, so also in Yoga practices, such benefits as
health, strength of body, joy ( ānanda) and steadiness of mind based on purity (sattva-guṇa-manas-sthairya), accrue to one who practices Yoga [for a long-term], as laid down [in
scriptures and as instructed by the teacher].

Let us take the case of a mango tree. Let us assume that the tree is full of fruits. Moreover, let us assume that the owner of the tree has permitted us to pluck and eat the fruits. In this
situation, if we do not move from where we are sitting; even if we move, do not go near the tree; even if we go near the tree, do not climb the tree; even if we do climb the tree, do
not stretch out our hands; even if we stretch our hands, do not pluck the fruit; and even if we do pluck the fruit, do not taste its sweet juice, how can we experience the nectar-like
juice of the fruit? Obviously, it is not possible if we just sit quietly. We need not stress the point that the joy in drinking the mango squash, compensates many times the difficulties
of climbing the tree, plucking the fruit etc. What can we say about the man who wants the experience of the taste of the mango, but only goes near the mango tree, and refuses to
pluck the fruit, just because he has not tasted the mango on nearing the tree. Is there any output of result without an input of energy or power?

Similarly in Yoga, unless it is done with complete faith8, we will not reap any fruit. Unless effort is put in sy stematically till the end, results will not be proportionate, nor will it
fructify. If we do not undertake Yoga practices in a methodical manner, considering stipulated time of day, stipulated place and correct duration of practice, in a whole hearted
manner (niṣṭhā), we will not get the results laid down.

Just as one who seeks the vision of the Lord [worships], climbs the sacred Tirumala Hills, step by step, reaches the top and is joy ous on seeing the Lord [idol in the temple], so also
does the person who practices Yoga by correct methods, using the eight disciplines of Aṣṭāṅga-y oga, get bliss (ānanda) in the end. The eight disciplines are: behavioral norms
(Yama), internal discipline (Niyama), sy stematic practice of postures (Āsana), conscious and careful regulation of breath (Prāṇāyāma), sensory control (Pratyāhāra), concentration
on a chosen focus (Dhāraṇā), meditation (Dhyāna) and complete absorption of the mind (Samādhi).

It is possible that one gets the results in other disciplines only towards the end, but this is not the case in Yoga practice. In Yoga, we start to get benefits to the extent we have
practiced. By undertaking only Āsana practices, we can get strength in the body. By practicing Yama, we develop compassion towards all living beings (bhūta-dayā). Through
Prāṇāyāma, we get perfect health, longevity and other related benefits. As these have further been explained in the chapters dealing with the above subjects, I shall only introduce
these concepts very briefly here.

Yama: Behavioral Observances

If we practice without fail, the five behavioral norms towards society [known as Yama], such as non-violence (ahiṁsā), speaking and living the truth (satya), non-stealing (asteya),
abstinence (brahmacarya), and non-covetousness (aparigraha), we develop such qualities as universal love and kind behavior towards not only all human beings, but also towards all
living creatures. This noble quality of equanimity towards every one, benefits all segments of society, based on the principle of equality before law on moral ( sāmājika) and other
grounds.

Niyama: Internal Discipline

Niyama consists of five self disciplines, which are cleanliness (śauca), contentment (santoṣa), austerity (tapas), self-study (svādhyāya) and surrender to God (īśvara-praṇidhāna). If
these disciplines are practiced [by one and all], then the evils which plague society such as rebellion, anger, hatred, jealousy and thirst for sensual pleasures etc., will disappear
very soon. Not only do these disappear, but also our external and internal character gets refined, which ensures greater peace and tranquility without interruption.

Is there any human being who does not want peace within himself as well as the well-being of society at large (sāmājika-sudhāraṇā)? These two things are fundamentally required
in every family in order to live a life of joy and comfort. But, today, these things are not available in our families. There are tensions and conflicts - between father and son,
between king and subjects and between husband and wife - thus dragging us to low levels of existence. Hence, every body should practice the first two steps of Yoga practice
(abhyāsa), Yama and Niyama.

Āsana: Posture
The practice of Āsana-s ensure good blood circulation throughout the body. Consequently, all limbs of the body function with maximum efficiency. All movements are well
coordinated. Every one knows that good blood circulation in the body and energy centers ensures a healthy body and well-being. Therefore, it goes without say ing what the benefits
of spending a few minutes of our time on a daily Āsana practice are. What more can we ask for? Only when we get the gain [of a healthy body ] can we aspire for all other gains.

Prāṇāyāma: Breath Regulation

Prāṇāyāma exercises alone are capable of improving the following: strength of the bones (Asthi), health of the heart (Hṛdaya), brain (Mastiṣka), head (Mastaka), intellectual lay er
(Medhākośa), food lay er (Annakośa), vitality of breathing (Prāṇa-bala), longevity (āyur-bala), sharpness of the senses (indriya-bala), intellectual strength (buddhir-bala), clarity
and strength of expression (vāk-bala) and purification of the blood (rakta-śodhana). These are the important causes for the health of the body and well-being of an individual.

A person whose bone structure, seminal fluids and nerves are very strong, will live long. If seminal fluid (Vīrya) is not strong, there is a progressive decay of bone structure and
metabolism, which may result in illnesses like tuberculosis. He whose blood sy stem is in good order, does not get any diseases in his body. On the other hand, his body will develop
a brilliant glow. Can darkness coexist with sunlight? All the books of life ( Āyurveda) teach us that one should strengthen the bone structure by improving good blood generation and
circulation.

If the blood is not pure, there is no efficiency and brisk functioning of the energy centers (Nāḍī-cakra). We have seen many mechanical contrivances like railway engines,
dy namos etc., whose wheels enable their rotation. Even if a single wheel in these sy stems gets damaged, the entire machinery comes to a halt.

Similarly, in our body sy stem, even if a single energy center ( Cakra) gets out of order, the power to maintain the overall health of the body is cut off, thereby bringing in many
complications. If these energy centers are to function efficiently, it is absolutely necessary that there should be a good circulation of blood [which is achieved through the practice
of Prāṇāyāma].

Cakra: Energy Centers9

There are ten Cakra-s in our body . They are as follows:
1. Mūlādhāra-cakra 2. Svādhiṣṭhāna-cakra
3. Maṇipūraka-cakra 4. Sūrya-cakra
5. Manas-cakra 6. Anāhata-cakra
7. Viśuddhi-cakra 8. Ājñā-cakra
9. Sahasrāra-cakra 10. Brahma-guhā-cakra (or Lalāṭa-cakra).

1. Mūlādhāra-cakra: This Cakra lies in the region of the anus. By the practice of Prāṇāyāma, if we are able to concentrate Jīva on this Cakra, we will be able to generate or induce
Consciousness (Caitanya) in this Cakra. This will consolidate and thicken the seminal fluids. If these fluids are not wasted, the body becomes stronger. Man obtains the capacity to
send his seminal fluids upward and convert it into spiritual energy (ūrdhva-retaskara).

2. Svādhiṣṭhāna-cakra: This Cakra is situated in the zone of about two inches above the Mūlādhāra-cakra. Through the sy stematic practice of Prāṇāyāma, if we are able to
concentrate Jīva on this Cakra, all ty pes of diseases are destroy ed. We get wonderful improvement in health. Even our enemies become friendly towards us if we are able to get
Consciousness (Caitanya) in this Cakra. Thoughts of violence (hiṁsā) totally disappear. A tiger and a cow will live amicably in the presence of such a Yogin.

3. Maṇipūraka-cakra: This Cakra lies exactly in the navel region. If we succeed in concentrating Jīva on this Cakra, by the strength of Prāṇāyāma, then Consciousness is generated
therein. The result of such an action is that all afflictions of the body and mind disappear. Such a Yogin, never loses ey esight (divya-dṛṣṭi) and perceives and enjoy s the spirit
(Ātman), which stands apart from the body. This Cakra lies at the center of all other Cakra-s. Its main function is to keep all organs of the body in good strength and working
condition10. Health can be considered as that state in which all organs of the body are in good, strong and working order. If any organ is subject to disease, then we know that the
body is unhealthy .

4. Sūrya-cakra: This Cakra lies about three inches above the navel. By performing Prāṇāyāma in which the outgoing breath (Recaka) and the incoming breath (Pūraka) are of
equal magnitude 11, then we will be able to generate or induce Consciousness in this Cakra. Consequently, organs in the abdominal region and associate nerve clusters become
purified. We will not get ailments like dropsy ( Mahodara) etc. On the other hand, we get permanent health, wonderful lustre (apūrva-tejas) and longevity of life. Practitioners of
Prāṇāyāma will quickly see that their digestion improves due to the easy and free movement of this Cakra. By practicing Prāṇāyāma, only of retention of breath alone (Kevala-
kumbhaka) and doing bellows ty pe breathing (Bhastrikā), we can attain a special kind of Consciousness in this wheel, whereas other ty pes of Prāṇāyāma induce only ordinary
benefits in this Cakra.

5. Manas-cakra: This Cakra exists near the stomach (Anna-kośa) 12. By practicing Prāṇāyāma of retention of breath alone (Kevala-kumbhaka), we can improve Consciousness in
this Cakra. Its chief purpose is the improvement of inferential powers or intuition and expansion of the intellect. Kevala-kumbhaka purifies the internal thinking apparatus. There is a
special connection between the brain (Mastiṣka) and Manas-cakra.

6. Anāhata-cakra: This lies in the region of the heart. The chest (Vakṣas) and this Cakra are inter-related. By practicing the different Prāṇāyāma-s of Recaka, Pūraka and
Kumbhaka, we will be able to concentrate Jīva in this Cakra and hence, induce Consciousness in it. Thereby, lack of strength and irregularities in the heart are corrected and
additional strength is imparted to the heart. Good qualities like love, kindness, knowledge etc., arise in the heart, if this Cakra has an easy movement (sarala-gati) and is in good
working condition (sthiti). If, on the other hand, there is an uneven and interrupted movement, then negative thoughts relating to murder, theft, loose values etc., arise. Due to the
strength of correct Prāṇāyāma, the movement of this Cakra gains momentum, which results in expansion of intellect, which in turn, makes us perform appropriate actions. By
performing Prāṇāyāma in a manner not consistent with the rules laid down by the scriptures, the movement of this wheel gets sluggish, thereby damaging the heart.

7. Viśuddhi-cakra: This Cakra lies in the region of the throat and is of the size of the thumb. It is situated in the soft region below the neck and above the chest, and is in-between the
two small bones. We get knowledge of acoustics ( svara-vijñāna) if we are able to bring Consciousness to this Cakra, through the practice of Prāṇāyāma. If the mind (citta) is kept
concentrated on this wheel without any wandering, it loses its Consciousness [identity and separateness]. This enables us to see the Lord, resplendent with self-brilliance. If we can
prevent the mind’s wanderings (citta-vṛtti) and induce Consciousness in this Cakra through the power of Kumbhaka-prāṇāyāma, the permanent benefits will include y outhfulness
and the enthusiasm to do things with vigor. By sy stematic practice, we can enjoy these benefits to our heart’s content.

8. Ājña-cakra: This Cakra lies between the two ey e brows. If we are able to induce Consciousness (Caitanya) in this Cakra, through the practice of Prāṇāyāma, we get the power to
rule over all13. A person who practices Recaka and Pūraka alternately through the nostrils, will be able to purify the Nāḍī-s ly ing below the nose. Through this, he will obtain divine
luminance and is able to get the vision of the Self (ātma-darśana), which empowers him to conduct all worldly activities, without moving from that space.

9. Sahasrāra-cakra: This Cakra is situated directly above the throat region14. It is not possible to describe its greatness through words. It is considered to be the chief patron
(bandhu) of all parts of the body . Due to the power of complete Pūraka-prāṇāyāma, if Consciousness is generated in this Cakra, we get miraculous powers and are able to fulfill our
desires.

10. Brahma-guhā-cakra or Lalāṭa-cakra: This Cakra lies in the region above the forehead. We can change our destiny, if by the power of Kumbhaka, the Prāṇa is forced into the
Suṣumnā-nāḍī and pushed upwards to reach this Cakra. We cannot describe its greatness. It can only be known through experience.

By the power of Prāṇāyāma, Consciousness can be activated in all the Cakra-s. Once Consciousness is induced in this Cakra, the spin of the wheel gets faster. Under these
circumstances, we get many more benefits. If Prāṇāyāma is practiced as laid down in the scriptures [consistent with the Veda-s], within one or two y ears, the rotary movement of
the Cakra-s becomes steady and rapid, and many beneficial results become apparent. However, such Prāṇāyāma should only be undertaken in conjunction with the sy stematic
practice of Yama, Niyama and Āsana-s. Only this will enable Prāṇa to move freely in all the ten wheels and other important places in the body. Only then will Prāṇāyāma confer
 the appropriate benefits. Prāṇāyāma undertaken without the disciplines of Yama, Niyama and Āsana-s, does not confer the benefits stated above. The enhanced power of the Cakra-s
is the result of sy stematic and correct efforts and confers on the practitioner the power to attain what he or she wants.

Pratyāhāra: Regulation of Sensory Faculties

Pratyāhāra is the process of controlling the wandering of the sense organs. We can get complete command over all the sense organs by the constant practice of Pratyāhāra. To
achieve such a command, certain strength [or vitality ] is naturally necessary. While it is easy to develop such strength, some may find it very difficult. This strength is generated
by preventing the senses from wandering. He who does not practice Pratyāhāra, the method of restraining senses, but rather allows them a free hand to wander as they like,
becomes weak in the body, worried in the mind and reduces his life span, thus meeting his death earlier. Therefore, every one should endeavor to get the power of control over the
senses by practicing Pratyāhāra.

Dhāraṇā: Confinement of the Mind

Dhāraṇā is the confinement of the mind in one place. Dhāraṇā and Dhyāna are two vital entities and are like the two ey es for achieving one-pointed concentration of the mind
(ekāgra-citta). The person who achieves one-pointedness of the mind, has under his command not only all the sense organs, but also has mastery of miraculous powers (siddhi) and
mastery over the elements and natural forces. Once the mind is controlled (mano-niyama), the senses function, confining all their activities within the body, and will come
effectively under one’s control.

Dhyāna: Meditation
Dhyāna has one special aspect. If a person who has achieved one-pointed concentration, by practicing Prāṇāyāma, Pratyāhāra and Dhāraṇā, desires that a particular event should
take place [or not], the same happens at that very moment or instant. One cannot say that such a thing is impossible. Our seers (ṛṣi-s) referred to this phenomena as the power to
curse or bless. Nowaday s, there is no longer any faith in matters like these, since we do not practice Yoga [with the appropriate disciplines]. The ability to curse or bless15 can be
developed if we practice meditation (Nididhyāsana), by one-pointed concentration of the mind, and by the [potential] powers of the Cakra-s obtained by the practice of Yama,
Niyama, Āsana etc. Moreover, a person who practices thus, becomes “that” which he thinks of 16.

Therefore, it will be obvious to any body who actually experiences several step by step improvements or benefits, through the regular practice of yoga-abhyāsa, that the question of
whether there is any use in practicing Yoga, is merely an academic discussion of the ignorant, rather than words of the wise. Nothing is lost in practicing Yoga as laid down in the
scriptures. With fortitude in the mind, the more we adhere to the correct sy stem of Yogic exercises, corresponding benefits can be expected. Generally , if a daily practice of two or
three hours, as stipulated, is put in, we can hope to get results in a y ear’s time 17.

In other words, it is possible for us to experience joy, consequent to the body and mind being in an exuberant mood. Of the sixty four different disciplines and skills ( vidyā) in
vogue, it is only Yoga, and Yoga alone, that confers visible benefits on the practitioner.

But, if a person, without following such traditional rules of conduct and behavior (Sanātana-dharma) indulges in wrong food, diet, drink and lifesty le, then he, without benefitting
from Yogic practices, may get some nominal improvement, and that too, with great difficulty. Readers should not think that failure to achieve results, and the difficulties and
liabilities that come in the way , are due to the Yoga practice.

Take the example of a patient to whom the doctor has prescribed correct medication and strict diet restriction. If he eats whatever he pleases, thereby increasing the virulence of
the disease, and suffers consequently, is his suffering the fault of the doctor, medication or the patient? Please reflect on this. So also in the case of students of Yoga, difficulties and
liabilities encountered are due to the violation of strict disciplines laid down by great Yogin-s, and are not the fault of the science of Yoga. Considering that we encounter difficulties
and losses, when we transgress the norms laid down even in mundane things such as small industries, trade, administration etc., is it necessary to impress that in Yoga practice also,
the same rules will operate? Those who follow the sy stematic methodology and disciplines laid down for the practice of Yoga will definitely obtain the stipulated benefits.

We should strive with effort to grasp “That,” knowing which we know all - the external world ( Prapañca), Ātman and knowledge (Jñāna). It is a waste of effort to spend energy on
other matters. It is only the science of Yoga (Yoga-śāstra) that brings out clearly the knowledge of the external world (Prapañca-jñāna), and self-knowledge (ātma-jñāna), together
with their true nature (svabhāva), qualities (guṇa) and actions (karma). Therefore, every one should understand this secret of Yoga (yoga-rahasya) and then, gain actual experience
of it.

Some people argue, “Of what use is the science of Yoga, when we can attain all the happiness of external and internal worlds by merely gaining Self-knowledge (jñāna-mārga)?” 18
This is a good logical question and we can reply along the same logical lines. It is true that the foe is killed by the sword, thereby gaining victory. Just as the sword alone will not
y ield victory without a strong warrior grasping it and wielding it in the battleground, so also, that Self-knowledge, not attained through pure mental stability (śuddha-manas-sthairya)
achieved through the power of Yoga, will not give happiness. Moreover, it is described that there is no Jñāna without Yoga.

“Attaining the four-step preparatory process of spiritual enlightenment (Sādhana-catuṣṭaya) 19 itself is knowledge.
Bereft of any of these four, how can any one attain the goal?
However much one may elaborate and dwell on the texts, it is all ignorance.
Therefore, experience of Yoga et al is absolutely essential.”

Hence, our great seers who were followers of ancient codes of conduct and behavior, being stern believers and practitioners of Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra,
Dhāraṇā, Dhyāna and Samādhi, have attained the highest spiritual levels of happiness in all the worlds, by means of Rājayoga, which is the blocking of the mind’s outward bound
thought process. Even now, they are experiencing this bliss.

In older times, all were adept in Yogic practices, which endowed them with a disease-free and strong body and mind. They were blessed with a long span of life and were capable
of doing universal good to mankind. Just as certain bad traits in character develop in an individual due to bad company, so also our present generation, due to association with bad
company, does not get itself involved in our ancient Yogic methods. Rather, they live lives full of disease and selfishness, and [consequently ] possess shorter life spans.
Unexpectedly, there may be one person, who not minding all these troubles and difficulties, practices the science of Yoga, thus contributing towards the welfare of humanity. Such
people live undiscovered, without their greatness being known, just as a diamond lies hidden amidst a heap of imitation diamonds.

Let us now take the case of foreigners. Are they not free from diseases? Are they not hale and hearty, even though they do not practice Yogic exercise? Do they not posses keen
intellect? Are they not happy and contented? All these questions may be asked. But, one thing is to be seen. God has created and has endowed Indians with such things as skills,
occupations and capacities in accordance with the fertility of the land, prevailing climatic conditions and the ty pe and quality of food taken. Similarly , Westerners are also endowed
with qualities to suit their culture and environments. So also for others20.

Modern Indian y outh, who travel abroad [and who can see for themselves] need not be told that God has provided suitable things such as food habits, shape, color, sty le, clothing,
texture of skin etc., to suit every nationality as per the country ’s context. Moreover, there is a difference between things obtained by Yogic practices, such as a disease-free body
and a keen intellect, and those gained by the country ’s natural and favorable circumstances. The Yoga method will not only give knowledge of the external world, but also
knowledge of Self, while other methods provide knowledge of the external world only .

Even then one cannot say that the western sy stem of phy sical exercises and sports are not in accordance with Yogic science. Though I don’t know about their practice earlier, it has
been observed by people who go abroad, that their (Westerners’) practice nowaday s may resemble or be based on yoga-abhyāsa.

Therefore, the mind, which has been tempered by Yoga becomes fit for obtaining pure knowledge (pariśuddha-jñāna). Mere academic practices, and their consequent logical
discussions (tarka) will not serve as yoga-sādhanā. Only abhyāsa in Yoga is true yoga-sādhanā. The Śāstra-s speak only of this when they talk of testament - listening (śruti),
inference (yukti) and experience (anubhava).

“That [true knowledge] which cannot be realized, merely by reading and study ing, becomes real only through application and practice [of Yoga].”

The reader must reflect on this great verse, and hence, know that yoga-sādhanā is a necessity for all of us.
CHAPTER 1 : Who is Fit for Yoga?
Adhikārī-prakaraṇa

The great Lord Kṛṣṇa say s in Śrīmad-bhagavad-gītā

“tapasvibhyo’dhiko yogī jñānibhyo’pi mato’dhikaḥ

karmibhyaścādhiko yogī tasmād yogī bhavārjuna”

Śrimad-bhagavad-gītā - Chapter IV, Verse 46

“O Arjuna, the Yogin who performs yoga-abhyāsa along with Yama and Niyama, who is superior to men of austerity (Tapasvin) and who is superior to men of knowledge (Jñānin),
who performs daily oblations (nitya-karma), special oblations (naimittika-karma) and desire oblations (kāmya-karma) is superior to all of them. Therefore, y ou, taking up Yama
[and the other disciplines], conquering the mind, be such a Yogin.”

From the above teaching of Lord Kṛṣṇa, it is clear that only yoga-sādhanā will give the highest good. Every one has the right to decide to practice Yoga. There are differentials that
exist in our society today - divisions such as Brāhmaṇa, Kṣatriya, Vaiśya, Śūdra, the learned, the brave, women, men, y outh, elders, very old people, the diseased, the weak, boy s,
girls and so on. None of these differences is an impediment for the practice of Yoga. This is because all practitioners of Yoga, on practicing with sincerity and regularity, will obtain
perceivable results. So long as they can obtain these perceivable results, no one can prevent them from the practice of Yoga.

Irrespective of caste, every one has the right to practice Yoga in order to obtain divine virtues (divya-vastu), provided they do not get distracted on getting the eight miraculous
powers (aṇimādi-siddhi-s), but rather who are dispassionate towards these, and only follow the noble path of Yoga.

There are some people who do not give consent to the above right [that any one can practice Yoga]. This is purely due to their confused minds and not based on the purity of heart
achieved by a sy stematic spiritual mind (śāstrīya-sāttvika-manas). Once the urge or aptitude takes possession of a person to do Yoga, then he or she alone is the sole authority to
decide to practice Yoga. However, the important condition is to know the secret [teachings] and practice Yoga under the guidance of a competent teacher. Great difficulties arise if
Yoga practice is undertaken without a competent teacher.

Śrī Gheraṇḍācārya has laid down authoritatively that the following persons are unfit to do Yoga. “Those who are stubborn, ruffians, those who cheat, who have incorrect food habits,
who talk without moral principles, who are sensually addicted, who are cunning, who indulge in bodily pleasures, who betray or destroy others, who have hatred in their hearts, who
dislike the scriptures (Veda-s), who drink alcohol or have other bad habits, are unfit to undertake Yoga practice, irrespective of the caste they may belong to.”

The reason for this restriction is that even though the science of Yoga is a pure one, common people will be put to a lot of difficulties due to the cunning nature of these practitioners
(who may misuse Yoga). There is a lot of proof for this from our own experiences, as well as from ancient and modern history. It is a well known fact that cow’s milk is healthy
and is pleasant to consume. But, if the same milk is kept in vessels made from the hide of a pig or a dog, it becomes poisonous and causes harm on drinking. In a similar way, if the
nectar of Yoga is taught to devious people like cheats and ruffians, the result will be calamitous21.

Another example is the handing over of the kingdom by a king to his crooked son, who misuses justice and brings disaster and ruin to the kingdom and its people. So also, even if the
teacher teaches these people with good intention, those unfit to receive Yoga, without knowing how to use and benefit by Yoga, will actually misuse and cheat the world at large.

The following are fit practitioners or potential persons suitable for undertaking the practice of Yoga: a person who has an aptitude for learning, who is morally and spiritually sound,
who has conquered his senses (Jitendriya), who has a peaceful mind (Śānta-citta), who speaks the truth (Satya-vādin), who takes delight in serving the teacher, who serves his father
and mother, who is pure and clean in [thought and action], who acts according to the scriptures, who has faith in and loves pilgrimage (yātrā), who bathes in the [holy river] Gaṅgā
and other holy rivers, who has faith in his prescribed responsibilities (svajāti-dharma), who is humble, who loves his motherland (Deśa-abhimānin) and who has fondness for his
family (Kula-abhimānin).

If the teacher teaches such a person and makes him practice yoga-sādhanā in his own presence, then very soon he will master the techniques. This aspect should be remembered
by the readers.

We do not on any account obtain the benefits of Yoga (yoga-siddhi), by just putting up a show of doing practices. In whatever occupation we are engaged, exemplary honesty is
required in carry ing out our duties methodically and sy stematically . It is the same in the case of Yoga.

From this, it is established that each of those [people], who do not submit themselves to the above mentioned Niyama and other disciplines, is unfit for pursuing yoga-sādhanā22.

I crave the attention of the readers to what I am about to say. A person who enters a venture with great expectations, will be able to get the full results, only when he is able to
withstand difficulties and obstacles that come in the way. Abandoning the venture halfway, is like slipping, while walking. Hence, I request y ou to put up with difficulties that may
arise in the process of yoga-sādhanā.

Those who undertake Yoga practices should take special care to know about the body, mind etc. If we are indifferent about the Ātman in the beginning, it does not matter. But as we
progress in the Sādhanā, we should devote equal attention (sama-bhāvanā) to body , mind and Ātman. The Ātman’s relationship with the body and mind is in equal proportion.

The body is known as the inert object (jaḍa). Jaḍa means, “that which lacks intelligence.” The body is that which decay s, as the root of the word, “śarīra” indicates (śīryate iti
śarīram). As per this definition, the body is bound to collapse one day .

The mind (manas) is of the nature of the ultimate particle (paramāṇu) and its nature is to fluctuate (cañcala). Even though we can know our body and its qualities, we are unable to
know easily what the mind is. But, it can be known through intense efforts at concentration. Even if the mind is understood by Dhāraṇā and Dhyāna, it is extremely difficult to know
Ātman. But we can experience or perceive Ātman by stopping the fluctuations of the mind and achieving Dhyāna, Nididhyāsana and Samādhi, through the strength of Prāṇāyāma
practice 23.

Readers should carefully remember the following points in this connection.

Of the three qualities, namely body, mind and Ātman, the body is gross and inert (sthūla-jaḍa) and the mind is subtle and inert (sūkṣma-jaḍa). Ātman is not a gross object, but exists
in the form of power of cognition (cetana-śakti-svarūpa), is self-luminous (prakāśa-svarūpa), and also pervades inside and outside all gross, subtle, moveable and immoveable
things. Moreover, it provides identity and form to all objects (ākāra), y et is not affected by constant change (vikāra) of the shape of the objects. Space can be cited as an example.
We are practically aware that though the great space accommodates all things with differing shapes, space itself is not affected by the shape or change of shape of objects within
it.

Of the body , mind and Ātman, Ātman is the most important. It is because of Ātman, that we are enjoy ing and experiencing the movement of body and mind, during the three states
of existence - waking (jāgrat), dream (svapna) and dreamless sleep (suṣupti).

A question may arise that we are not enjoy ing any thing in dreamless sleep. But on waking up we say, “I slept well,” and proclaim to others that we enjoy ed ourselves in dreamless
sleep. If a person has not enjoy ed pleasure or comfort in the state of dreamless sleep, how is it possible for him to say so? Even in a dreamless sleep, we have the experience of the
Ātman. The mind is ly ing quiet without any outside activities. The reason for this is that the mind is not having any desire for the taste of outside objects.

Just as a person who has tasted soft and tasty food, rejects hard and tasteless food, so also the mind, which can experience the bliss of the Ātman (ātma-ānanda) does not go after
outside objects. Therefore, there is no doubt that Ātman is the most important among the three entities of body , mind and Ātman.

The mind and body can be active only when they are in contact with the Ātman. The body becomes a corpse when this contact with Ātman is broken. Such a corpse lies like a log of
wood and in a short time is disliked by all, due to the foul smell that will emanate from it. This fact is known to every one.

The first lay er around the Ātman is the mind, while the second is the body. There is definitely a close relationship between them. Due to good health and tranquility, the mind
becomes stable (sthira) and peaceful (śānta). Due to stability and peace of mind, the exuberant, joy ful experiences of Ātman spring out (ātma-vilāsa and ānanda-anubhava). Sound
sleep is a practical illustration of this phenomena of direct experience of Ātman.

Ātman is eternal and indestructible. It does not change its shape in every moment, even if the body and mind take different shapes at each instant. When the body has completely
decay ed, Ātman enters into new bodies. This can be compared to our casting off worn clothes and putting on new ones. The new bodies that are possessed are a result of one’s past
desire-motivated actions (kāmya-karma). If actions performed are devoid of desire (niṣkāmya-karma), Ātman does not get affected by the bondage with body or prakṛti (prakṛti-
śarīra-saṁbandha). Just as the sun’s brilliance spreads every where, but neither the sun nor its ray s are affected by the world at large, so also a bodiless Ātman due to power gained
by desireless action, even though it pervades and exists in all bodies, does not mix with the qualities and defects of the body [and mind].

Several supreme Yoga my steries exist to demonstrate in what way this mutual relationship operates. I don’t want to waste time here by elaborately discussing these matters.
However, I will take up only a few points. Please pay attention.

Firstly, if a person decides to completely forsake intake of food, and takes to fasting, day by day he will lose strength and lustre ( kānti). Consequently, the mind also gets tired and
loses its ability to grasp what someone say s. If the fasting continues for seven or eight day s, the person loses strength even to stand or sit. After about fifteen day s, he becomes
unconscious and the body becomes extremely depleted. Ey esight and hearing are impaired. All the sense organs, even though they still exist in the body, lose their capacity to
discharge their functions, and become useless. At this stage, there is the possibility of the Ātman leaving the body. Therefore, it is clear that there exists some sort of relationship
between body , mind and Ātman. Thus, this relationship [between body , mind and Ātman] is known to us by forsaking food.

If we take food properly , the mutual relationship between body , mind and Ātman is re-established. The sense organs start to function in an efficient manner.

Secondly, we have eleven senses: five faculties of knowledge ( Jñānendriya-s), five faculties of action (Karmendriya-s) and one mind. If one or two of these eleven faculties are
lost, even then the activities of the body can be continued without interruption. If, however, Prāṇa is cut off, then there is a total stoppage of all activities of the body. Hence, Prāṇa
is superior compared to the eleven indriya-s.
CHAPTER 2 : Description of Yoga-aṅga-s
Yoga-aṅga-nirūpaṇa-prakaraṇa

Man can live not only for a hundred y ears, but for as long as he likes. To achieve this, we must make the life force ( Prāṇa) pure. To make the Prāṇa pure means that the Prāṇa
should be under one’s own control (svādhīna). The important means by which one can keep Prāṇa under control is Prāṇāyāma. Our ancestors, using this technique, lived as long as
they liked in this world doing welfare work among humanity . Some are living even now like this24. But, we totally spurn the techniques of Prāṇāyāma and disbelieve history and the
lives of ancient sages. We have taken to body isometric exercises, which are dangerous to our lives, thereby aging prematurely and leading wretched and miserable lives.

I have described the actual practice of Prāṇāyāma in the chapter dealing with it. We must understand that Yoga is to keep body, mind, Prāṇa, sense organs and Ātman in good and
efficient order by means of Āsana and Prāṇāyāma [along with the prescribed disciplines of Yama and Niyama].

There are various paths of Yoga such as Haṭhayoga, Mantrayoga, Layayoga and Rājayoga25.

Haṭhayoga principally deals with postures (Āsana-s) and how to do them. It also lay s special emphasis on various other kinds of [subtle Yogic] practices [such as Mudrā-s, Bandha-s
and Nāda].

Rājayoga is a way shown to us, in order to control the mind and gain powers by doing Dhāraṇā and Dhyāna. Moreover, the method is described [as a way ] to experience the
Jīvātman, and the Paramātman, and the entire cosmos (prapañca-sthiti) by concentrating on all activities of the eleven senses and focusing them inward or to the ey e of knowledge
(jñāna-cakṣus), which is also known as the third ey e, as well as the Ājñācakra between the ey e brows, or on to the head, where the thousand-petalled lotus seed exists (sahasra-dala-
kamala-bīja). Even here, for the sake of purification of the Nāḍī-s, certain Prāṇāyāma disciplines have been prescribed.

Āsana-s and Prāṇāyāma are absolutely necessary in the beginning, but the benefits of doing them both, can be fully experienced only when we have control over our senses. To
this end, there are eight way s prescribed.

These are the eight parts (aṅga-s) of Yoga. [They are] Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, Dhyāna and Samādhi.

Yama is composed of ten disciplines26. They are non-violence (ahiṁsā), truth (satya), non-stealing (asteya), abstinence (brahmacarya), equanimity (kṣamā), fortitude (dhṛti),
compassion (dayā), straight forwardness (ārjava), appropriate dietary habits (mitāhāra) and cleanliness (śauca).

Not to cause any injury or harm by thought, word or action to any living being is called ahiṁsā.

To speak [and live by ] the truth, which should contribute to the well-being of all living beings, is called satya.

Not to steal another’s property by thought, word or action, is called asteya.

Not to waste one’s vital energy by any means is called brahmacarya.

[Cultivating] a mind, which does not fluctuate either with success or failure, is called kṣamā.

Ability to do one’s duties with mental firmness in the face of comfort or discomfort, and to face any kind of obstacle that comes in the way , is called dhṛti.

An attitude of kindness and compassion towards all, friend or foe, relative or stranger, is called dayā.

To keep a straight forward mind [and to act by it], is called ārjava.

Taking food that is appropriate, both in terms of quality and quantity, is mitāhāra. It is recommended that we consume food till the stomach is half full only, then leave one fourth
[of the stomach] for water and the remaining for air flow (vāyu-sañcaraṇa).

Internal and external cleanliness is called śauca.

Some people include non-hoarding (asañcaya) and fearlessness (nirbhaya) also in Yama. Asañcaya is not hoarding wealth in any form. Nirbhaya is performing only good actions
without fear or favor.

Niyama also has ten disciplines, namely austerity (tapas), contentment (santoṣa), belief in God (āstikya), generosity (dāna), worship of God (īśvara-pūjā), listening to philosophical
words (siddhānta-vākya-śravaṇa), modesty (hṛī), thoughtfulness (mati), repetition of sacred sounds (japa) and oblations (homa).

Equanimity of mind in the face of experience of pairs of opposites like cold and heat, pleasure and pain, like and dislike etc., is called tapas. Strict adherence to one’s own duties and
responsibilities (svadharma) is also tapas.

Acceptance, without reservation, of pleasure and pain etc., which arise due to place, time, climate and other factors, with a clean and open conscience, is called santoṣa.

Deep faith and firm conviction in Paramātman [God], who is the sustainer of all the fourteen worlds27, without whom this strange cosmos could not have evolved, is called Āstikya-
buddhi. This āstikya is also the effort put in to know and reach such a God.

Distribution of wealth, that is earned by honest means, to good and deserving people, without expecting any thing in return, is called dāna.

Worship of one’s own idol of choice as per the injunctions given in the Veda-s is called īśvara-pūjā28.

Recitation of the Veda-s, Vedānta, Smṛti-s, Purāṇa-s, Itihāsa-s etc., solely for the purpose of establishing Sanātana-dharma is siddhānta-vākya-śravaṇa. It is also practiced to know
the secret of Dharma and often, remind ourselves of the good advice given by great people.

Confessing to and repenting with elders, past inappropriate actions done due to ignorance of body , mind or spirit, and taking a firm view not to repeat them thereafter, is called hṛī.

When a person, who is following a path sanctioned by the scriptures, takes to one-pointed meditation on his own choice of divine idol, then such meditation, is called mati.

Japa is the continuous repetition of great Mantra-s given to the disciple by the teacher, while grasping fully their meaning. The Mantra-s should be repeated as instructed by the
Guru, keeping in mind the subtle differences in pronunciation of Mantra-s, the relevant intonations such as high (uccaiḥ), mild (upāṁśu) and mental (mānasa), as well as meter.

There are three kinds of actions as proclaimed by Śruti, Smṛti and Karma-anuṣṭhāna. They are daily -actions (nitya-karma), special-actions (naimittika-karma) and desire-
prompted-actions (kāmya-karma). Leaving aside the desire-prompted-actions, we have to do daily and special actions to please the Gods (Deva-s). During these actions, offerings
(Havis), as specified in the scriptures, are offered into the fire (Agni) as Agnihotra, the fire having been produced by rubbing together Ficus Religiosa or Premna Spinosa (Araṇi)
sticks. This offering of oblations in the sacrificial fire, is known as homa.

We should follow these ten disciplines each of Yama and Niyama as best as possible, which will bestow great benefits.

The third discipline in Yoga is Āsana. We should practice Āsana by sitting in a good and clean place, purify the Nāḍī-s through Prāṇāyāma and bring Prāṇa under control.

The following seasons are good to begin Yoga practice 29: Spring (Vasanta-ṛtu) during April and May , and Autumn (Śarad-ṛtu) during October and November.
When breathing is easy and equal in both nostrils during inhale and exhale, or in other words, when there is a balance in vāyu-sañcaraṇa, we are advised to take meals. We should
go to sleep when breathing is easier through the right nostril. This practice will help us obtain sound health.

Announcement:

“āsanāni ca tāvanti yāvantyo jīvajātayaḥ

eteṣāmatulān bhedān vijānāti maheśvaraḥ”

Dhyāna-bindu-upaniṣat - Verse 42

The Veda-s and the Śāstra-s say that there are as many Āsana-s as there are living beings. [Only the supreme Lord is aware of them all.] Living species number 84,00,000. In
ancient times, all Āsana-s were practiced and kept in use by constant practice and experience (pratyakṣa-anubhava). But, in the course of time, many Āsana-s disappeared due to
association of people with others, change of dress, manners, habits etc. Even Veda-śāstra-s have been suppressed by those who dislike Sanātana-dharma. Even those texts of Veda-s
and Śāstra-s that are available and the methods of Vedic practice ( veda-adhyayana) that are followed, are biased towards logic and discussion (tarka-vāda-bhūmi), rather than
gaining the true experience by practical methods.

Even among those who continue to read and recite the Veda-s and the Śāstra-s, some do so in name only. Some others simply ignore ( udāsīna) it. Some get a headache on mere
mention of veda-pārāyaṇa. Only a few practice with all sincerity. In this wide world, how do we identify those few? Even if we find them, we will come to know that they undergo
a lot of difficulties. Notwithstanding these difficulties, many kings and patrons, who are inclined towards Dharma, are making sincere efforts to resurrect these practices so that the
upcoming life of modern y outh will be happy , healthy and joy ful. To this extent, one must be happy and well pleased30.

What I want to say now is that, among the 84,00,000 Āsana-s that were originally existing, only 84,000 were under practice during the time of Pūjya Śaṅkarācārya, 64,000 during
the time of Yatirāja Rāmānujācārya and Śrī Madhvācārya and 24,000 during the time of Nigamānta-mahādeśika. This is known from their respective biographies. In recent times, I
came to know from Jagadguru Śrī Nṛsiṁha-bhāratī, and have seen personally , that 16,000 Āsana-s were practiced by him.

Śrī Rāmamohana Brahmacāri31, of Mukti-nārāyaṇa-kṣetra in Nepal, has the mastery and experience of 7000 Āsana-s. I have seen this personally, and under his lotus feet have
learnt about 700 Āsana-s, which I am practicing at present. Only eighty four Āsana-s are known from books which are available today and from modern Yoga practitioners. Some
others may know more.

There are about 84,00,000 diseases that affect all living beings. In olden times, we got rid off diseases which commonly affected humans by practicing Āsana-s and Prāṇāyāma.
Even the books of medicine and life [Āyurveda] state that those diseases which could not be cured by medicines, could be cured by Yoga practices such as Āsana-s and Prāṇāyāma.
These day s, our country is becoming poorer day by day, in wealth and material comforts. Similarly, all our Vijñāna-śāstra-s and Yoga-śāstra-s are also being neglected and are
diminishing.

I shall demonstrate in a later chapter, the benefits that come from practicing Āsana-s which are in vogue, their methodology of practice and their names.

Caution:
Sleep, laziness and illness are the obstacles to becoming an adept Yogin. We have to eliminate these from the root and cast them away in order to keep the body under control, to
master the senses and to allow the Prāṇa-vāyu to enter directly into the Suṣumnā-nāḍī. To acquire this skill in Āsana quickly, we should bow to Ādiśeṣa, mentally worship him and
repeat the following śloka before beginning the practice of Yoga.

“maṇibhrājat-phanāsahasra-vidhṛta-viśvaṁbharā-maṇḍalāya anantāya nāgarājāya namaḥ”

This pray er helps us to attain full mastery of Yoga, and to remove totally laziness, sleep and diseases, which are impediments to the practice of Yoga, along with their root causes. It
also helps to gain mastery over the body and control of the senses and forces entry of Prāṇa into the Suṣumnā-nāḍī. This pray er enables us to do Āsana-s effectively and get
benefits quickly .

In following Yoga practices, where it is not specifically stated how to keep the head, Jālandhara-bandha is to be adopted. Where it has not been stated in which direction the ey es
are to be focused, direct them to the center of the two ey ebrows. Where it has not been stated as to how to keep the hands, we should keep the hands as in Siddhāsana. Where it has
not been stated as to how to grasp the limbs by hands and fingers, please note that the grasping is done by the first three fingers including the thumb. While practicing Āsana-s, we
should do them on both right and left sides. First, an Āsana should be practiced on the right side and thereafter on the left side. If this is not done, the benefits of Yoga will not be
distributed evenly on all sides of the body 32.

Important Observations:
From ancient times, while chanting the Veda-s (veda-adhyayana), the notes (svara-s) 33, higher (udātta), lower (anudātta) and base (svarita), in the sy llables (akṣara-s) are
carefully observed and mastered without fail. This is also carried on without change till the present. In music also, there are various rules and disciplines such as harmony and
melody (śrutilaya), fast rhy thm (dṛḍha), slow rhy thm (anudṛḍha) etc., which are in current use.

In poetry too, there are regulations such as meter (chandas), pause (yati) and alliteration (prāsa) that are followed. In the incantation of Mantra-s (mantra-upāsana) as well, there
are various mental attitudes accompanied by certain gestures (Nyāsa-s), such as, touching the limbs of the body (aṅga-nyāsa), touching with fingers or palms (kara-nyāsa),
touching the different parts of the entire body (śarīra-nyāsa), using mantra-s to honor the chosen deity (kalā-nyāsa), metaphorically casting off the manifest body, and invoking a
divine form in its place (jīva-nyāsa), placing or assigning Saṁskṛta alphabets in various parts of the body (mātṛkā-nyāsa), using mantra-s to acknowledge the different elements that
constitute our body (tattva-nyāsa) etc.

In the same manner, the rules of Vinyāsa, which have been handed down from ancient times, must be used in the practice of Āsana, Prāṇāyāma and Mudrā. However, nowaday s,
in many places, Yoga practitioners practice Yoga without following the sequence of Vinyāsa, simply moving and bending the various limbs of the body, thinking they are also doing
Yoga exercises. They also instruct others in the same way. Similarly, not only in the Yoga-śāstra-s, but also in Vedic recitation, mantra-upāsana etc., people leave out the strict
norms and disciplines of these techniques and perform them as mere mundane actions. If this continues for some more time, even the Veda-s may be lost34.

Every body knows that any action performed incorrectly will not y ield the right fruit. If so, is it necessary to emphasize that in very important matters like Yoga practice, Vedic
recitation, and mantra-upāsana, the same will be true? Some people, due to bad association (sahavāsa-doṣa) and company, and attracted solely by the material benefits, say that
there is no use or benefit in doing actions and Yoga as per our ancient codes of morals (Sanātana-dharma). There are many reasons for their say ing so. I will deal with one or two
such reasons briefly .

They say this because they are not adhering to Vinyāsa and other disciplines.

The teachers who teach the students, do not impart the knowledge of these secrets and do not demonstrate the methods by which these are brought into practice.

The teacher does not tell them about place, time, food, drink and forbidden lifesty les for the practice of Yoga.

Since many teachers are giving diverse instructions to practitioners without knowing the important aspects of Yoga, some people have begun to think that there is no benefit in Yoga
exercises. They say there is no future in ancient moral codes and become victims of diseases and emotions. They do not give any exercise to the body and spend money on ill
conceived phy sical exercises and sports. Some others, in order to hide their mistakes, go about say ing that Yoga practice will lead to madness, and thereby, cheat good people who
are inclined towards Dharma, preventing them from pursuing the sy stem of Yoga35.

Despite this situation, some among the modern y outh, obtaining and study ing various Yoga texts which lie scattered, have shown great enthusiasm to practice Yoga, be it in the right
manner or not. God will not remain silent, but will disclose the secrets of Yoga to these y oung people. Let our great Lord of Yoga (Yogeśvara) bless them with strength, health and
long life.

Following the footsteps of my teacher, I hereby disclose the secrets which were taught to me.

Yogāsana-s and Prāṇāyāma can be classified as samantraka and amantraka. Only those who are authorized to recite the Veda-s can practice Yoga with Mantra-s
(Samantraka-yoga). All other people are entitled to Yoga without Mantra-s (Amantraka-yoga). In every Āsana, there are about three to forty eight Vinyāsa-s36. Not less than three
Vinyāsa-s exist in any Āsana.

In practicing Āsana-s, inhalation and exhalation should be equal and smooth. Moreover, air should be drawn in and let out only through the nostrils. All the Vinyāsa-s should be
followed [when practicing the relevant Āsana-s].

Just as music without harmony and melody (śrutilaya), will not be enjoy able, so also Āsana-s done without the Vinyāsa-s will not confer health on the practitioner. Such being the
case, how can we expect long life, strength etc. [if we do not follow the stipulated rules and disciplines]?

There are two ty pes of practices in yoga-sādhanā. They are Bṛṁhaṇa-kriyā and Laṅghana-kriyā. Those who are stout should follow Laṅghana-kriyā, while those who are lean,
must follow Bṛṁhaṇa-kriyā37. Those who are neither lean nor stout can choose either of the two.

Bṛṁhaṇa-kriyā means that air which is outside is drawn through the nostrils and kept firmly inside for sometime, before it is released. [When the breath is retained after inhalation],
it is known as Pūraka-kumbhaka. Laṅghana-kriyā means that air which is inside is expelled through the nostrils and no air from outside is allowed to enter the lungs for sometime.
This [retention of breath after exhalation] is known as Recaka-kumbhaka.

In the science of health (Vaidya-śāstra), it is stated that Bṛṁhaṇa-kriyā means restriction in diet and Laṅghana-kriyā means fasting. But, in Yoga-śāstra, these terms do not carry this
meaning. Those people, who try to practice Yoga by reading books, not knowing these differences, can get contrary effects, thereby bringing a bad name to Yoga. It is like a person
who goes for a deer hunt, and obtains a porcupine instead.

The true quality and nature of yoga-abhyāsa will be revealed to those who practice Āsana for several y ears, following the correct Vinyāsa-s under the immediate presence of and
with direct instructions from the teacher. On the other hand, there are people, who after doing yoga-sādhanā for a single day only, blame Yoga for not conferring any benefit the
very next day. The real answer is known through the example of an agriculturist or farmer. Is there any agriculturist or farmer who sows seeds today and blames the science of
agriculture the very next day for not producing any fruits y et?

Some say that Yoga practice is intended only for men and not for women. Some others say it is only for Brāhmaṇa-s, Kṣatriya-s and Vaiśya-s, but not for Śūdra-s. Those who speak
like this, may be considered as people who have not studied any Yoga-śāstra [seriously ].

Yet another set of people go about say ing that Yoga practices will lead to mental disabilities [madness] etc. Such concealed or veiled threats totally destroy good qualities such as
dispassion (vairāgya) and control of senses (jitendriyatva). There is no limit to the absurdity of their scholarship38.

Those who have studied the Bṛhadāraṇyaka-upaniṣat, Yogayājñavalkya-saṁhitā, and other Upaniṣat-s, and compared them with Yoga-śāstra-s, will not utter such ghastly words.

I have given in the chapter dealing with Āsana-s, how many Vinyāsa-s there are for each Āsana. Breath should be drawn in (Pūraka) when the Vinyāsa of moving the head up is
done. Exhalation (Recaka) should be practiced when the Vinyāsa of moving the head down is practiced. Utpluti is a technique of keeping both hands on the floor and lifting the body
up. Stout people should do exhalation followed by retention of the breath (Recaka-kumbhaka), when utpluti is attempted. Lean people should inhale and hold the breath (Pūraka-
kumbhaka), when utpluti is attempted39.

If we practice Yoga, without strict norms and disciplines, and do it as we like, using pictures as guides, certainly there will not be any benefit. Due to not getting any result from such
practices, if we begin to denounce Yoga and its roots, Sanātana-dharma, and waste money in doing phy sical exercises contrary to our country ’s environmental conditions, nature of
water (jala-guṇa) and dietary habits, whose fault is it? Generally , if any new phy sical exercise is undertaken, there is likelihood of muscular pain in the body . In Yoga practices also,
we will get pain in the beginning. But, over the course of a few day s, the pain will disappear automatically .

There are two ty pes of exercises pertaining to the limbs of the body. One is the practice influencing all parts of the body ( sarva-aṅga-sādhanā), while the other influences only
specific parts of the body (aṅga-bhaṅga-sādhanā).

Nowaday s, people, thinking that the methods of phy sical exercise as practiced by Westerners are easy, import costly aids and instruments for these sports and practice them
without taking into cognizance factors such as time, place etc. These exercises or sports cannot be stated as exercises for the limbs of the body. In fact, they may be rightly termed
as anti-limb exercises (anaṅga-sādhanā) or no-limb exercises. The names of these exercises need not be mentioned here. We can make our own inferences [about the names of
these exercises] from the practitioners and the aids, tools and accessories they use for this purpose. Such exercises, no doubt enhance blood circulation, but do so in parts of the
body only , while they decrease it in other parts of the body . This results ultimately in weaknesses in the body , possibly leading to paraly sis or even death at a later stage.

As if this is not enough, those who practice popular phy sical exercises, breathe through their mouths, making audible sounds while exercising. This is very dangerous and will lead to
grave consequences endangering our lives. Life exists as long as Prāṇa-vāyu remains in the body. Hence, these ty pe of exercises are not suitable for people in this country. It is
more intelligent to spend money on good and healthy food than to spend it on such aids and instruments.

In our country, there are three other ty pes of exercises which strengthen our bones, joints, knots of the Nāḍī-s and the blood. These are yoga-sādhanā, wrestling (karti-sādhanā) and
archery (Dhanur-vidyā). It is not known why archery is not being practiced nowaday s. Though wrestling is seen here and there, I have to say that even its practice is haphazard
and not properly sy stematized. Despite this, we can say that there is nothing wrong in the sy stem itself, but in its use. It alway s ends in some sort of fight or competition between the
various wrestlers.

Moreover, wrestling practice helps us to have a better phy sical condition, but leads us to a mundane life only. It does not endow us with a fully spiritual life. The main drawback in
wrestling is the absence of subtle results (sūkṣma-phala), such as intellectual power, suppleness and equanimity of the body , which result from yoga-sādhanā.

In our own lives, there are five essential necessities, health, life, happiness (ānanda), intellectual power and strength in the body. If these five aspects are not functioning efficiently,
we cannot understand the purpose or essence of the external world (prapañca-sāra). If this essence is not grasped, even though we have taken birth and in consequence of which we
are existing, this valuable asset of life becomes a sheer waste.

In this cauldron of modern times, a number of strange things happen, and cause much hilarity and turbulences. The time has come to look into the good and bad effects of these
things and to eventually choose only what is good. This skill is available only with human beings, but not in other living beings. To obtain this skill, we have to posses the above
mentioned five aspects. The secret to these five aspects is what we call Yoga.

To practice such Yoga, we need not spend our money and import foreign sport items and such aids and instruments that are required for phy sical exercises. There are many
methods available to retain our money in our own country .

Foreigners steal away, either knowingly or unknowingly, many great works and techniques from our land, and then pretend to have discovered them by themselves. Thereafter,
they bring these back here and sell them to us, who buy these things using the hard earned money meant for running our families. If this goes on, they [foreigners] may even do
the same thing to our Yoga techniques also. For all this, we can only say that the fault lies with us for not reading our Yoga-śāstra-s and bringing the techniques into practice. If we
sleep further, a day may come when foreigners may become our teachers for Yoga practice also! 40

It is regrettable that this attitude is similar to an instance in which we exchange our golden cups with a foreigner’s jugs made from foul smelling and odor emitting animal skins. Let
not our children inherit these bad practices.

Things which are available to us are sufficient to practice the body exercises known as Yoga. Huts which are available are enough to perform Yogic exercises. We need not spend
large amounts of money in the construction of gy mnasiums or other buildings. But, the practice of Yoga requires that good and wholesome food, that is available in our country, is
consumed. Our own y oungsters who have the necessary skill and intelligence to compete with foreigners will, I am sure, resurrect and uplift our culture. It is not necessary to stress
the point that Yoga practice is a necessity for life, especially to the great statesmen who are well informed of our culture. It need not be emphasized further that this Yoga should be
introduced in our places of education.41

Yoga practices ensure that the exercises are distributed evenly for all the limbs of the body. It is Yoga which gives us health and prosperity. It is again Yoga which ensures us a long
life. It is Yoga which sharpens our intellect. It is Yoga which makes us wealthy . It is Yoga which elevates us as human beings. It is Yoga which makes our country a pure, scintillating
jewel. It is Yoga which enables our intellect to do or not to do. It is again Yoga which imparts knowledge as to why we were born. To the important question, “Where is God?,” it is
only Yoga that supplies the answer and nothing else. We can affirm these with great confidence.

“Yoga [practice] is the [primary ] support for siddhi and mukti (liberation). On further investigation, [it becomes clear that] Yoga is indeed the inferential means to complete
knowledge. It is the ultimate means to become cognizant of the Paramātman (Supreme Self), which is devoid of any defect. It is also the best means to integrate with the
Paramātman.”
CHAPTER 3 : Description of Yoga-abhyāsa
Yoga-abhyāsa-prakaraṇa

For those who are already practicing Yama and Niyama, which are the first and second steps in Yoga practices, it is necessary now to describe certain important regulations such as
time, place, diet restrictions, cleansing the Nāḍī-s etc., before taking up the practice of Āsana-s and Prāṇāyāma, which are the third and fourth parts of Yogic discipline.

Yoga should not be practiced in countries where there is no belief in Yoga techniques. It should not be done in forests where we cannot protect ourselves, nor in thickly populated
cities and homes where there is no peace.

Suitable Places for yoga-sādhanā:

Geographical areas where there are enough water resources, green pastures, banks of holy rivers, places where there are no crowds and silent and clean places, are all appropriate
locations for the practice of Yoga. It is desirable to have a suitable well or lake in that place.

The first step in construction is that the ground is leveled and thereafter, in the center of the leveled ground, a meditation hut (Āśrama) is erected. Erection of fencing all around the
place is then undertaken. Suitable precautions are taken to prevent breeding or existence of bugs, mosquitoes, ants and other critters. The place must be cleaned every day and
besmeared with a paste of cow dung42. Pictures which will encourage detachment (vairāgya), conquest of senses (jitendriyatva) and promote Yoga techniques should adorn the
walls. In the absence of such pictures, they can be drawn or painted on the wall.

The frontage of the āśrama should not have any obstructions. In a suitable place in the hut, not facing the frontage, the ground is made clean. It is then covered with Darbha grass,
and over the grass is spread a white woolen blanket. In case a woolen blanket is not available, then a white cotton cloth will do.

Incense ( Ūdupatti) or fragrant resin (Sāṁbrāṇi)43 should be burning to prevent foul odors from seeping into the place. When the student has finished his practice of Āsana-s and
Prāṇāyāma, he must lie on the ground for fifteen minutes taking complete rest44. After that only, he must come out. If he comes out immediately after practicing, the outside air
will enter his body through subtle pores and cause diseases. Hence, he must remain inside the hut till such a time as his perspiration has dried out, and thereafter, he must wipe his
body [with a clean towel] and sit for some time taking rest.

Time for beginning Yoga Practice:

It is good to begin the practice of Yoga in Spring [April-May ] or Autumn [October-November] or early Winter [December]. If such a beginning is made, we may avoid illnesses
and the Yoga practice will give good results. If Yoga practice is started in other months, the results may be mediocre.

Diet for Yoga Practitioners:

The quantity of food taken should not be large. It should be pure and clean. It should not be very hot in temperature, nor very cold. Such a diet should be taken so that we get the
taste of the food completely. We should not fill the stomach with solid food, but rather, must eat to only half our capacity. Water should be taken to the extent of one fourth the
capacity. The remaining is left for movement of air ( Vāyu-sañcaraṇam). In this connection, Lord Kṛṣṇa’s advice to Arjuṇa in the Bhagavad-gītā (VI.17) should be remembered.
He say s “Yoga becomes the destroy er of pain for him who is moderate in eating and recreation, who is moderate in exertion during his action and moderate in sleep and
wakefulness.”

Warning as regards Breathing:

I want to give a warning to the readers before I go on to the subject of yoga-abhyāsa. This warning concerns the breath.

If a person is approached and asked the meaning of “the essence of macrocosm and microcosm” (Aṇḍa-piṇḍa-carācara), he may probably reply, “the whole universe.” This
reply may be fully acceptable. But, if the same person is asked to give its inner and philosophical meaning, he may be unable to provide it. Moreover, since a suitable reply has
already been given, he may not bother himself to go deep into its meaning. Why this point has been raised here will be clear in the following paragraphs.

Aṇḍa refers to the world. Piṇḍa refers to things that are present in the world, which are stationary or mobile. Cara refers to the Prāṇa that traverses between Aṇḍa and Piṇḍa. It is
Prāṇa which unites and separates Aṇḍa and Piṇḍa. Acara refers to that cessation of action of Prāṇa which leads to the unification of Aṇḍa and Piṇḍa. Since Prāṇa is the unify ing
factor of the individual spirit (Jīvātman) and the Supreme Being (Paramātman), practicing the control of Prāṇa becomes vital.

Just as man living in the forests, slowly tames the wild beasts, so also a Yogin should tame the Prāṇa slowly, by doing proper inhalation, exhalation and retention. The man living in
the forests, if he is not careful, will be killed and consumed by wild beasts. Similarly, Prāṇāyāma will also destroy the practitioner, if he is not careful and if he does not follow the
right method of practice. Hence, it is necessary that the student should carefully study what is written in this book and follow it with utmost care.

Dietary Prescriptions45:
The following items can be consumed by the practitioner: Old small grained cooked rice, wheat Capātti, Halva (an Indian sweet), Mūng-dāl (green gram), Urad-dāl (black gram),
raw plantain, plantain flower, plantain stem, tender aubergine, roots, Ghṛta (ghee), milk, sweet juicy fruits, gooseberries (Āmalaka), preparations from wheat and spices like
cardamom, clove, bay leaf etc 46.

The following items are prohibited. Foods that are bitter, sour, salty or spicy, curd, vegetables that cannot be digested quickly, alcohol and other spirits, jack fruit, pumpkin, onion,
asafoetida, butter, curdled milk, excessively sweet tasting items, dry coconut, mango, foodstuffs deeply fried in oil and other items which will cause toxicity , must be avoided.

Activities to be avoided by Yoga-sādhaka-s:

Continuous and long travel that involves stay ing in villages at night, bathing after sunrise, strenuous manual or phy sical work after yoga-sādhanā, fasting47, sleeping after midday
meals, gossip, excessive sexual activity , warming oneself in a fire place and taking an oil bath with foul smelling oils [are to be avoided].

Recommended activities for Yoga-sādhaka-s48:

Wake up at 4:00 am daily and take a bath in the river. If this is not possible, bathe in clean hot water. Consume food two times a day, once at noon, and then early at night. The
quantity of food taken should be neither too much, nor too little. Food should be tasty .

Apply religious marks as per the customs and manners of y our tradition. Wear clean clothes. Perform the duties and responsibilities as ordained by y our caste and creed. Worship
the idols that y ou so desire.

Love sincerely the elders of y our family and community. Honor y our teacher. Spend time reflecting on philosophical thoughts. Practice Yoga at the stipulated time. Take an oil
bath with pleasant smelling oils. Drink milk after eating, at night.

Description of Nāḍī-s (Nāḍī-prakaraṇa):

Just above the genital organs and below the navel, there is a lump of flesh, like the egg of a bird, called the Kanda-sthāna. 72,000 Nāḍī-s which reach all parts of the body, sprout
from this junction.

Among these, ten Nāḍī-s are considered very important. They are Iḍā, Piṅgalā, Suṣumnā, Gāndhārī, Hastijihvā, Pūṣā, Yaśasvinī, Alambusā, Kuhū, and Śaṅkhinī. All other Nāḍī-s
have their roots in the above ten, and hence, these ten are known as root Nāḍī-s (Mūla-nāḍī-s).

Iḍā extends up to the left nostril, while Piṅgalā reaches the right nostril. Suṣumnā runs between them, but rises all the way to the crown of the head. Gāndhārī reaches the left ey e,
while Hastijihvā the right ey e. Pūṣā terminates in the right ear, while Yaśasvinī at the left ear. Alambusā reaches for the forehead, Kuhū to the genital organs and Śaṅkhinī to the
Mūlādhāra-cakra.

Iḍā is also known as the Candra-nāḍī, while Piṅgalā is called the Sūrya-nāḍī. Suṣumnā is also called the Agni-nāḍī.

Iḍā and Piṅgalā extend only up to the tip of the nose, while Suṣumnā goes up to the crown of the head, and is responsible for the movement of Prāṇa from the heart space (Hṛdaya).
Pramāṇa-s: References49

1) Yogacūḍāmaṇyupaniṣat

ūrdhvaṁ meḍhrādadhonābheḥ kandayoniḥ khagāṇḍavat || Verse 14

tatra nāḍyaḥ samutpannāḥ sahasrāṇi dvisaptatiḥ |

Above the genitals, below the navel, exists Kanda, like the egg of a bird. From here arise all the Nāḍī-s, 72,000 of them.

teṣu nāḍīsahasreṣu dvisaptatirudāhṛtāḥ || Verse 15

pradhānāḥ prāṇavāhinyo bhūyastāsu daśa smṛtāḥ |

Among these 72,000 Nāḍī-s, through which the Prāṇā flows, ten are considered the most important.

iḍā ca piṅgalā caiva suṣumnā ca tṛtīyakā || Verse 16

gāndhārī hastijiḥvā ca pūṣā caiva yaśasvinī |
alambusā kuhūścaiva śaṅkhinī daśamī smṛtā || Verse 17
etannāḍīmahācakraṁ jñātavyaṁ yogibhiḥ sadā |

Iḍā, Piṅgalā, Suṣumnā, Gāndhārī, Hastijiḥvā, Pūṣā, Yaśasvinī, Alambusā, Kuhū and Śaṅkhinī [are the ten Nāḍī-s]. These great Nāḍī-s, should alway s be remembered, by the
[learned] Yogin-s.

iḍā vāme sthitā bhāge dakṣiṇe piṅgalā sthitā || Verse 18

suṣumnā madhyadeśe tu gāndhārī vāmacakṣuṣi |
dakṣiṇe hastijiḥvā ca pūṣā karṇe tu dakṣiṇe || Verse 20
yaśasvinī vāmakarṇe cānane cāpyalāmbusā |
kuhūśca liṅgadeśe tu mūlasthane tu śaṅkhinī || Verse 21
evaṁ dvāraṁ samāśritya tiṣṭhanti nāḍyāḥ kramāt |

Iḍā occupies the left side, while Piṅgalā is in the right. Suṣumnā runs through the middle indeed, while Gāndhārī extends to the left ey e. While Hastijiḥvā extends into the right ey e,
Pūṣā reaches the right ear, Yaśasvinī to the left ear, and Alambusā, the forehead. Kuhū moves into the genital area, while Śaṅkhinī reaches the Mūlādhāra. In this way exist the Nāḍī-
s, in the respective paths.

iḍāpiṅgalasauṣumnāḥ prāṇamārge ca saṁsthitāḥ || Verse 21

satataṁ prāṇavāhinyaḥ somasūryāgnidevatāḥ |

The Moon (Candra), the Sun (Sūrya), and the Fire (Agni) are the presiding deities for Iḍā, Piṅgalā and Suṣumnā, the main carriers of Prāṇa.

2) Rājayoga-ratnākara - Kriyā-prakaraṇa

iḍā tiṣṭhati vāmena piṅgalā dakṣiṇena tu |

tayormadhye paraṁ sthānaṁ suṣumnā sūkṣmarūpiṇī ||

The Iḍā resides in the left side of the body , Piṅgalā in the right and in the highest location between the two, resides Suṣumnā, the subtle one.

dehasya paścime bhāge vīṇādaṇḍasvarūpabhṛt |

dīrghāsthimūrdhaparyantaṁ brahmadaṇḍīti kathyate ||

It is said that, in the rear of the body lies the “Brahmadanḍī,” a long stem running up to the head, resembling the handle of a Vīṇā50.

tasyānte suṣiraṁ sūkṣmaṁ brahmanāḍīti sūribhiḥ |

suṣumnāntargate vayau manassthairyaṁ prajāyate ||

When Prāṇa enters this Suṣumnā, at the other end of the Brahmanāḍī, stability of the mind happens. So proclaim the learned.
CHAPTER 4 : The Cleansing Methods
ṣaṭ-kriyā-prakaraṇa

Garbhopaniṣat say s, “When birth takes place, the body inherits three Doṣa-s known as Vāta, Pitta and Kapha. If Prāṇa does not circulate correctly in the respective Nāḍī-s, we get
diseases, which endanger life.”

Even though there may be many medicines which may act as remedies, it is necessary that Prāṇa has free and easy circulation in the body so that these medicines can enable the
alleviation of disease [in the best possible manner].

The intake of medicine is not of much use, if there is an improper circulation of Prāṇa. Prāṇāyāma, as a practice, is therefore an absolute necessity every day, for free circulation
o f Prāṇa and for proper circulation of blood. If Prāṇāyāma is to be effective, the bowel movements must be appropriate. The root cause for disorders of the bowels is the
imbalance of Vāta, Pitta and Kapha. Excess of any of these in the sy stem causes tremors, gasping, flatulence and pain in the joints of bones and Nāḍī-s. All these prevent free
circulation of Prāṇa and shorten our life spans.

In order to eliminate the bad affects of Vāta, Pitta and Kapha, we have to master Yogāsana-s and the associated six Kriyā-s (cleansing methods).

These Āsana-s and Kriyā-s51 have been described in various Upaniṣat-s and Yoga texts. I present to y ou a brief essence of the same with their prescribed benefits.

The following are the six Kriyā-s: Dhauti, Basti52, Neti, Nauli, Trāṭaka and Kapālabhāti.

1. Dhauti-kriyā:
This has four sub-divisions, which are Antar-dhauti, Danta-dhauti, Hṛt-dhauti, and Mūlaśodhana-dhauti.

1.1 Antardhauti: This is again sub-divided into four kinds: wind purification (Vātasāra), water purification (Vārisāra), fire purification (Vahnisāra) and expulsion (Bahiṣkṛta).

1.1.1 Vātasāra-dhauti: By positioning the lips of the mouth to resemble the beak of a crow, air is drawn in slowly. The mouth is then closed and the air is gulped down so that it can
enter the stomach. It is then used as a flush inside the stomach by moving the stomach muscles to provide a rotary motion. Thereafter, the air is expelled either through the anus or
through the nose.

It is not possible in the first attempt to expel the air through the anus. If practiced for several day s consecutively without interruption, at the rate of about twenty five times per day,
it will become possible to eject the air through the anus.

Those who do not have time to practice for such a long period, can expel the air slowly through the nostrils by the Recaka method. This method will bring comparatively mediocre
results. Vātasāra-dhauti is a technique of Rājayoga.

Benefits: This practice cures all defects and diseases pertaining to the heart. It improves blood circulation and digestion.

1.1.2 Vārisāra-dhauti: Drink pure cold or warm water to the full extent of the stomach so that the water level comes to the throat. The water is then churned by contracting and
inducing a rotary movement in the stomach. Thereafter, it is expelled through the anus. This practice is followed in Layayoga. If one can practice it several times daily, the
technique can be mastered.

Benefits: By expelling the grit accumulated, this technique improves the digestive fire and gives lustre to the body 53. This is [also] a technique of Rājayoga.

1.1.3 Vahnisāra-dhauti: This is practiced before meals. To do it after meals, at least three hours must have passed. Else, it can cause grave discomforts to the body and also have
repercussions on our health. While exhaling, draw in the stomach so that the navel almost touches the backbone. Thereafter, slowly inhale air, while simultaneously bringing the
stomach back to its normal position. This practice is repeated eighty four times a day. This is a technique of Rājayoga. When the stomach is drawn in, Recaka-kumbhaka is to be
followed. When the stomach is being brought back to its normal position, then Pūraka-kumbhaka must be done.

Benefits: It cures all stomach ailments, improves the digestive fire and helps to do other Yoga practices better.

1.1.4 Bahiṣkṛta-dhauti: Positioning the lips of the mouth to resemble the beak of a crow, inhale air for as long as possible, and retain it in Kumbhaka. Then slowly release it through
the nostrils by Recaka. This method of release by Recaka is meant only for beginners, so as to give them experience and practice. It is to be practiced twenty five times a day. It is
practiced either in the morning or in the evening before meals.

If this practice is continued in the stipulated manner, we get the ability to retain the breath for a considerable length of time. When this skill is mastered, we can easily expel air
through the anus. Once the mastery to expel air through the anus is obtained, we should not expel the breath through the nostrils.

If we get the ability to retain breath in Kumbhaka for one and a half hours, we can stand in water up to the navel, and slowly and carefully eject the internal rectum and a portion of
the large intestine [which is the location of the Mūlādhāra]. It is then cleaned with water and pushed back to its original position through the anus.

Caution: Please note that this Kriyā is practiced by the Haṭhayogin. Those who follow Rājayoga, Mantrayoga or Layayoga, should not do this.

Benefits: All the impurities in the body are removed and therefore, not only will we gain lustre in the body , but also will prevent many illnesses.

1.2 Danta-dhauti: There are four different ty pes of Danta-dhauti: Danta-mūla-dhauti, Jihvā-mūla-dhauti, Karṇa-dhauti and Kapāla-randhra-dhauti.

1.2.1 Danta-mūla-dhauti: Danta-mūla-dhauti, is also known as Kakkali. The teeth are cleaned by the juice of the manjana stem or with clean sand every day in the morning, and
then washed clean with pure water.

Benefits: Bad breath is removed and the teeth become strong.

1.2.2 Jihvā-mūla-dhauti: The three middle fingers of the right hand, with the exception of the thumb and little finger, are used to scrub the tongue. Any phlegm that comes out of
this action is spit out. The tongue is then cleaned with pure water. Afterwards, the mouth and tongue are given a gargling with water. Thereafter, the tongue is rubbed with cow’s
butter. Then, holding the tip of the tongue, with a pair of tongs, it is gently pulled out. This is a practice for the Haṭhayogin only .

Benefits: If this is practiced daily in the morning and evening, it will eventually help to perform Khecarī-mudrā, and gives the ability to speak clearly .

1.2.3 Karṇa-dhauti: Using index and ring fingers together, the ear is cleaned by using a twisting motion.

Benefits: It enables us to get over deafness and prevent ailments of the ear. It also gives us the capacity to listen to the various inner sounds (Nāda) emanating from within the
body .

1.2.4 Kapāla-randhra-dhauti: The base of the tongue is cleaned by rubbing it with the right thumb.

If this Kriyā is done daily , early in the morning, as soon as we get up, as well as after midday and evening meals, phlegm and mucus (Kapha-doṣa) are removed and the Nāḍī-s are
cleaned. It also gives divine ey esight.

1.3 Hṛt-dhauti: There are three different kinds of Hṛt-dhauti. They are Daṇḍa-dhauti, Vamana-dhauti and Vastra-dhauti.

1.3.1 Daṇḍa-dhauti: A stem of suitable size of either plantain or turmeric, or a thick neem stick, is slowly swallowed, while holding the other end in one hand. It is pushed as far as
the level of the heart and then immediately , but slowly , drawn out.
Benefits: It eliminates excess Vāta and Pitta, corrects ailments connected with the heart and improves overall health.

1.3.2 Vamana-dhauti: After daily meals, we have to take water fully in the mouth and stomach. The head is moved backwards so that we can see the sky above, and we must
remain in this position for a few seconds. The water is gargled in the mouth and then spat out.

Benefits: This Kriyā improves health by removing [excess] Pitta and other toxicities in the sy stem.

1.3.3 Vastra-dhauti: This practise involves slowly swallowing a moistened fine white cloth that is clean and soft. The cloth should be ten centimetres wide and seven metres long. It
is accordion-folded, one end is kept in the hand and the other end is swallowed. This is to be done before sunrise.

On the first day, it is swallowed to the extent of one metre and then pulled out slowly. The practise is repeated twelve times. Thereafter, the length to be swallowed is increased
slowly till one gets mastery to swallow and take out six and a half metres of cloth.

Benefits: If the capacity to swallow about fifteen spans of cloth is attained, and if this practice is continued with great dedication, then diseases of the spleen and liver, fever,
leprosy and diseases of the lungs are eliminated. This practice also bestows good health.

1.4 Mūla-śodhana-dhauti: The interior of the anus is cleaned either by a moist stem of turmeric or by the middle finger of the left hand.

Benefits: This practice removes constipation and indigestion, improves the complexion and increases the gastric fire.

2. Basti-kriyā: There are two ty pes of Basti-kriyā-s. They are Jala-basti and Sthala-basti.

2.1 Jala-basti: Enter into a water body and squat in the position of Utkaṭāsana54. Holding the breath through the power of Kumbhaka, draw water inside the body through the anal
canal.

By the time two attempts are made, enough water will enter the large intestine. The same water must be expelled slowly through the anus little by little.

This should be repeated about three times a day .

Benefits: It removes the vitiated Apāna-vāyu, which is responsible for diabetes (Prameha), piles and hemorrhoids. It also gives the body a brilliant glow, making the person
comparable to the God of Love (Manmatha). This is a technique of Haṭhayoga.

2.2 Sthala-basti: This is done in conjunction with Paścimatānāsana. After attaining the pose of Paścimatānāsana, with the help of Aśvinī-mudrā, draw air inside the stomach and
expel it through the rectum. During this process, the stomach must be engaged in a simultaneous rotary movement.

Benefits: This cures constipation and indigestion and stimulates the digestive fire. This is part of Rājayoga.

3. Neti-kriyā: A soft cotton string, about twenty centimeters long, is introduced into one of the nostrils and the other end is kept in the hand. The end which is introduced into the
nostril is pushed slowly forward till it reaches the throat. This end is now caught by the two fingers and gently pulled out through the mouth. Now, the two ends of the string are held
and slowly churned up and down about ten to twelve times. Thereafter, the string is withdrawn through the mouth.

This process is repeated with the other nostril in the same manner.
Benefits: It removes diseases that are caused by excess Kapha, improves ey esight and enables us to master Khecarī-mudrā.

4. Nauli-kriyā: After exhalation, the stomach is pulled [inward] in one sudden effort, and is given a churning motion. This technique also belongs to Rājayoga.

Benefits: This removes many diseases and improves digestion.

5. Trāṭaka-kriyā: Gaze at an object without [moving] or blinking the ey es, till y ou shed tears. This technique also belongs to Rājayoga.

Benefits: It removes diseases connected with the ey es and improves vision. It also enables us to do Śāṁbhavī-mudrā with ease, and will prevent Presby opia and other ey e
conditions caused due to the vitiations of [any or all of] the four doṣa-s55.

6. Kapālabhāti-kriyā: There are three different ty pes of Kapālabhāti - Vyutkrama, Vāmakrama and Sitakrama.

6.1 Vyutkrama-kapālabhāti-kriyā: Water is sucked through both nostrils and then spat out through the mouth. This is a Rājayoga technique.

Benefits: This removes diseases that are related with accumulation of phlegm (Kapha).

6.2 Vāmakrama-kapālabhāti-kriyā: Inhale air through the left nostril and exhale through the right nostril. Thereafter, inhale through the right nostril and exhale through the left
nostril. This comprises one cy cle. Repeat for at least four cy cles.

Thereafter, draw pure water through the left nostril. Raise the head and close the left nostril with the fingers. Then, lower the head tilting it slightly to the right side. Siphon out the
water slowly through the right nostril.

The same is repeated by drawing in water through the right nostril and expelling it through the left nostril. This is a Rājayoga practice.

Benefits: It prevents diseases connected with dripping phlegm, and also helps in developing a refined sense of smell.

6.3 Sitakrama-kapālabhāti-kriyā: Hold a mouthful of water without swallowing it. Expel it carefully through the nose in small steps or stages. This is a Haṭhayoga practice.

Benefits: This removes ailments connected with phlegm (Kapha) and also brings a fine lustre to the body .

All the Kapālabhāti-kriyā-s should be done with pure cold water 56. The best time to do them is early in the morning before sunrise. The first fifteen day s of practice will cause
some irritation in the throat and nostrils, and may result in some congestion or accumulation of mucus. But, this is no reason to worry about or ignore this [technique].

If the Kriyā-s are continued and practiced in good faith, the promised results will appear soon.

[Having explained the different kinds of Kriyā-s, that are meant to facilitate the smooth flow of Prāṇa, in our body, it is now important to mention the different kind of Vāyu-s
(winds) that circulate in the body ].

Vāyu-prakaraṇa: Description of the Vāyu-s

There are ten different ty pes of Vāyu-s in our bodies. They are Prāṇa, Apāna, Vyāna, Udāna, Samāna, Nāga, Kūrma, Kṛkara, Devadatta and Dhanañjaya.

Prāṇa-vāyu: Located in the heart, Prāṇa-vāyu is mainly responsible for improving longevity of life. It carries out this function by drawing in pure air from the outside in order to
kindle the digestive fire and to expel waste products.

Apāna-vāyu: Located in the region below the Mūlādhāra-cakra and the anus, it helps expel urine and fecal matter, thereby making the body agile and active.

Vyāna-vāyu: Pervading all parts of the body, it regulates the functioning of muscles, bone marrow, tendons and other tissues. It also maintains the circulation of blood through the
blood vessels.

Udāna-vāyu: Located in the region of the throat (Kaṇṭha-sthāna), it gives excellent health by removing phlegm and associated products. It also improves the functioning of the
vocal chords.

Samāna-vāyu: Located in the region of the navel, which is in the center of the body, it helps in digestion of food, by bringing it to the digestive fire ( Jāṭharāgni), as and when food is
consumed.

These five forces, otherwise known as Pañca-prāṇa, are intimately connected with our gross body. By the practice of different ty pes of Āsana-s and Prāṇāyāma, duly sanctioned
by Yogaśāstra, the Prāṇa-vāyu enters the face, nose, heart, navel, feet, toes and fingers, and cleanses these places. Similarly, the Apāna-vāyu enters the rectum, genitals, thighs,
stomach and hips to purify them. Vyāna-vāyu enters the ears, neck, ey es, skull and the heart cave (Brahmarandhra) to clean them. Udāna-vāyu enters the bone joints and the joints
in the Nāḍī-s, and cleans them. Samāna-vāyu enters the regions where the gastric fire is located and helps it burn well, thereby cleansing the region.

The five subsidiary Vāyu-s are Nāga, Kūrma, Kṛkara, Devadatta, and Dhanañjaya. Nāga activates belching, Kūrma, the blinking of the ey es, Kṛkara induces sneezing, Devadatta
induces y awning and Dhanañjaya exists in all parts of the body , and continues to remain there even one and a half hours after death. All these are known through experience.

We should practice Yoga after taking cognizance of these five subsidiary Prāṇa-s (Upa-prāṇa-s), as these are also intimately connected to our body .
CHAPTER 5 : Description of Mudrā-s
Viṁśati-mudrā-nirūpaṇa-prakaraṇa

Mudrā57 practice is undertaken after the Nāḍī-s have been cleansed by the six Kriyā-s mentioned previously. Depending on our constitution 58, we should practice at least some of
the twenty Mudrā-s described below. Practice of Mudrā is important and necessary since it assists the ten different kinds of Vāyu-s, which were described earlier, to move freely
without hindrance in the Nāḍī-s and therefore, function efficiently . It also helps in the prevention of many illnesses.

The twenty Mudrā-s are: 1) Mahā-mudrā 2) Nabho-mudrā 3) Uḍḍīyāna-bandha-mudrā 4) Jālandhara-bandha-mudrā 5) Mūla-bandha-mudrā 6) Mahā-bandha-mudrā 7)
Mahāvedha-mudrā 8) Khecarī-mudrā 9) Viparīta-karaṇī-mudrā 10) Yoni-mudrā 11) Vajroli-mudrā 12) Śakti-cālana-mudrā 13) Taḍāka-mudrā 14) Manḍūka-mudrā 15) Śāṁbhavī-
mudrā 16) Aśvinī-mudrā 17) Pāśinī-mudrā 18) Kāka-mudrā 19) Mātaṅga-mudrā or Mātaṅginī-mudrā 20) Bhujaṅga-mudrā or Bhujaṅginī-mudrā.

[I will now sy stematically present their prescribed techniques and the corresponding benefits.]

1. Mahā-mudrā: Sit on the ground and bend the left leg so that the heel closes the mouth of the anus. Stretch the right leg fully so that the underside of the leg is in contact with the
ground. Adjust the right leg so that the left sole lies under the right leg. Keep the right heel on the ground with the toes pointing upwards in an erect manner. Hold the right foot by
the fingers of both right and left hands. Tuck the chin towards the chest. Close the ey es and concentrate, without wavering, on the spot between the ey ebrows. Repeat the same
procedure on the other side by keeping the heel of the right leg at the mouth of the anus, with the left leg stretched out.

Benefits: Tuberculosis, asthma, piles, enlargement of the spleen, indigestion and other gastric disorders are eliminated.

2. Nabho-mudrā: Fold the tongue upwards so that the tip of the tongue touches the epiglottis. Inhale and keep the breath retained as far as possible. The Yoga student should practice
this Mudrā at all times, irrespective of time or place or whether he is engaged in any [other] activity .

Benefits: This removes fatigue and induces good health.

3. Uḍḍīyāna-bandha-mudrā: This can be done either in the sitting or standing position. Inhale air and then exhale slowly and completely. In this position of retention after exhale
(Kumbhaka), pull back the stomach so that the navel almost touches the backbone. Remain in that position for a short duration of time. Bring back the stomach to its normal position.
Inhale air slowly .

Benefits: Prāṇa gains entry into the Suṣumnā, thereby giving longevity of life.

4. Jālandhara-bandha-mudrā: Sit erect in a vertical position. Then, exhale. While exhaling, bend the neck so that the chin is brought in contact with the chest, about four inches
below the collar bone 59. Press the chin against the chest. Remain in that position for a short while, doing normal breathing.

Benefits: The Nāḍī-s and Cakra-s are cleaned thoroughly , and it facilitates the awakening of the Kuṇḍalinī 60.

5. Mūla-bandha-mudrā: Sit on the ground in a comfortable position. Bend the left leg and place the heel firmly in the area between the anus and genitals (Kanda-sthāna). Contract
the rectum so that it can be drawn inward. At the same time, draw the stomach inward so that the navel almost touches the back bone. Place the right heel over the genitals. This
technique belongs to Haṭhayoga.

Benefits: This Mudrā gives [total] control over one’s Prāṇa.

6. Mahā-bandha-mudrā: Sit comfortably on the ground. Bend the left leg and press the heel against the Kanda-sthāna. Bend the right leg and place it over the left leg. In this position,
first inhale and retain the breath as long as y ou can, and then exhale [carefully ].

Benefits: This Mudrā makes all the Nāḍī-s turn upward [the appropriate direction], and the three main Nāḍī-s, Iḍā, Piṅgalā and Suṣumnā converge at the mid brow (glabella), thus
giving the practitioner longevity of life.

7. Mahāvedha-mudrā: Sit comfortably on the ground and do Mūla-bandha-mudrā. Then, draw the stomach inwards on Kumbhaka, till the navel almost touches the backbone. This
belongs to Rājayoga.

Benefits: It kindles the gastric fire and confers miraculous powers like the ability to make oneself very tiny (aṇimā-siddhi) etc.

8. Khecarī-mudrā: This Mudrā must be undertaken, only with the help of a true master (sadguru), who not only knows the most intricate secrets of Yoga, but also, puts them into
practice. The lower portion of the tongue is held by a soft piece of flesh, through which it is attached to the mouth. Cut this flesh every week by means of a [clean] knife, by one
tenth of an inch each week. Coat the wound with finely powdered salt. The tip of the tongue is held by means of a tong during this procedure 61. Coat both sides of the tongue with
butter made from cow’s milk. Thereafter, pull the tongue forward very very slowly to a small extent each day . Cut the flesh holding the tongue and mouth every week.

If this practice is continued for three y ears, the tongue will be lengthened to the extent where it is able to touch the mid-ey ebrows. When it is lengthened this much, the practitioner
is ready for Khecarī-mudrā.

Sit in a comfortable posture, and then, inhale. Fold the tongue so that it touches the epiglottis. Remain in the Kumbhaka position.

This represents the breath being sealed in the Suṣumnā-nāḍī. This technique is a Haṭhayoga practice.

Benefits: It will get rid of hunger and thirst. It will prevent diseases. If practiced daily, the practitioner gets a beautiful, lustrous body. He will also be able to attain Samādhi and
thereby , taste immortal bliss.

9. Viparīta-karaṇi-mudrā: Place the head on the ground and lift the legs so as to be in an inverted position. Maintain the posture without bending the body, so as to be in a vertical
position. This is part of Rājayoga.

Benefits: The Sūrya-nāḍī, which is in the navel region moves upward, while Candra-nāḍī, which is in the region of the root of the tongue, moves downward. Death is thus
conquered, and the practitioner can survive even the most terrible epidemics62.

10. Yoni-mudrā: Sit in Siddhāsana and carefully close the ears with the two thumbs, the ey es with the index fingers and nostrils with the middle fingers. Then, by means of
Kāka-mudrā [which is explained later], draw in the Prāṇa-vāyu and hold it in Kumbhaka. When the Prāṇa-vāyu and Apāna-vāyu thus merge, the stomach is pushed and pulled to
give a rotary movement.

Benefits: This Mudrā roots out all of the five great sins (Pañca-mahā-pāpa), and enables the practitioner to attain Samādhi.

11.a Vajroli-mudrā [Type 1]: Place both palms on the ground and lift the body as in Viparīta-karaṇi-mudrā, but without the head touching the ground. Inhale and hold the breath.
This is a technique of Rājayoga.

11.b Vajroli-mudrā [Type 2]: A smooth glass or lead tube about fourteen Aṅgula-s long, [with a small diameter to suit the urinary canal of the genitals] is required. Insert it [into the
urinary canal] at the rate of about one Aṅgula each day , till the whole tube can be inserted and taken out easily .

After getting mastery over the insertion and retrieval of the tube, the practitioner should practice the technique of drawing in air through the tube. Thereafter, he should master
taking in water and milk through the hole, and ejecting them through the genitals. This is a Haṭhayoga technique.

Benefits: Those who are addicted to excessive sexual activity, those who have involuntary emissions through toxicity in the sy stem, those who have venereal diseases and those
who waste their seminal fluids (Vīrya) through other practices, can not only regain their vitality, but also achieve good health. So long as the practitioner does not get [involuntary ]
emissions, he will be free from disease, old age and death.

12. Śakti-cālana-mudrā: Sit in Padmāsana and after inhalation, close both nostrils with the fingers. Hold the breath in Kumbhaka. By means of Uḍḍīyāna-bandha-mudrā, push the
Prāṇa firmly . This rouses Kuṇḍalinī which is ly ing dormant in the Kanda-sthāna, from where all the 72, 000 Nāḍī-s originate.

This also forces the Kuṇḍalinī to enter the Suṣumnā-nāḍī and prevents it from being dispersed in all parts of the body . Such a Kumbhaka is called Śakti-cālana-mudrā.

Benefits: It enables [total] mastery over Prāṇa, and thereby , facilitates the attainment of Samādhi.

13. Taḍāka-mudrā: After taking position in Paścimatānāsana, pull the stomach backwards so as to make it hollow. This is from Rājayoga.

Benefits: It helps master decay and death.

14. Maṇḍūka-mudrā: Close the mouth and fold the tongue upwards. The tip of the tongue is rubbed against the palate. Taste the nectar flowing from the base of the tongue. This is
from Haṭhayoga.

Benefits: It prevents ailments and aging, also preventing hair from turning grey or white.

15. Śāṁbhavī-mudrā: This is practiced after Trāṭaka-kriyā. After shedding tears, focus the ey esight on mid-ey ebrows. This is from Rājayoga.

Benefits: It helps attain one-pointed concentration, which finally leads to Dhyāna.

16. Aśvinī-mudrā: Contract and dilate the anal apparatus repeatedly . This is from Rājayoga.
Benefits: It cures diseases connected with the rectum, gives strength to the body and improves the intellect. It also helps arouse Kuṇḍalinī, thereby preventing untimely death.

17. Pāśinī-mudrā: Place the two legs at the back of the neck [and hold them like a rope]. Placing the palms down, raise the body . This is from Haṭhayoga.

Benefits: It awakens the Kuṇḍalinī, and gives strength and health to the body .

18. Kāka-mudrā: Let the lips resemble the beak of a crow and draw in air through the lips, into the stomach. This is from Haṭhayoga.

Benefits: It is the destroy er of all diseases, and the practitioner will have a long life, just like the crow.

19. Mātaṅginī-mudrā: Stand in water up to the neck and bend the head forward to drawn in water through the nostrils. Expel the water out through the mouth. Then, draw in water
through the mouth and expel it through the nostrils. This is a technique of Haṭhayoga.

Benefits: Practicing this in a lonely place, several times a day , makes the practitioner as strong as an elephant and prevents untimely death.

20. Bhujaṅginī-mudrā: Execute Bhujaṅgāsana, and extend the neck forward. Draw air through the wind pipe and retain it in Kumbhaka. This is a Rājayoga practice.

Benefits: It removes indigestion, dull gastric fire (manda-agni), stomach pain and other related ailments.

Note:
Depending upon one’s capacity, if we practice daily, the twenty Mudrā-s mentioned above, we will be able to get rid of all the 84,000 diseases like difficulty in breathing, gasping,
bile discomforts, venereal diseases etc. It enables us to become healthy and extremely strong, and prevents untimely death. Moreover, Prāṇa enters the Suṣumnā-nāḍī and we gain
the power of Ekāgratā and keen perception. The Mudrā-s should be mastered before practicing Prāṇāyāma63.

[It must be carefully noted, however, that a person cannot practice all the Kriyā-s and Mudrā-s that I have listed. In the past hundred y ears, great changes have occurred in food
and other habits of people. I, therefore, urge people not to practice such Kriyā-s and Mudrā-s as Vajroli, Amaroli, Khecarī etc., because the results of such practices may be entirely
different, if not opposite from what the scriptures maintain. Lately, I have heard of cases of serious illnesses and even death that resulted from the ignorant and blind practices of
certain Kriyā-s and Mudrā-s.

Moreover, Yogācārya Svātmārāma in Haṭhayoga-pradīpikā cautions, “Such Kriyā-s should be practiced by those with excessive Kapha and Śleṣman. Others, who have balanced
doṣa-s, need not indulge in these practices.” He also states, “By the practice of Prāṇāyāma alone, all the dirt of the body can be removed, Some Yogin-s do not actually endorse the
practice of Kriyā-s.”]
Picture 005 Yogāsana-samasthiti-krama : Front view
Picture 006 Yogāsana-samasthiti-krama : Rear view
Picture 007 Dhauti-sthiti
CHAPTER 6 : Description of Āsana-s
Description of Āsana-s (008-022)
Āsana-prakaraṇa

[Now, I will present the correct techniques of some of the important Āsana-s64, and their corresponding benefits. The diligent Yoga-abhyāsin-s must practice these, consistent with
their individual capacities, and under the supervision of a competent and qualified teacher.]

1. Uttānāsana (Pictures 008 - 012)

The starting point for this Āsana, [and for many other Āsana-s] is Tāḍāsana 65 (Yogāsana-samasthiti-krama - Pictures 005 and 006). Stand in Samasthiti in a relaxed manner, exhale
deeply , slowly and bend the upper part of the body (the parts above the hip) and rest the palms on the ground beside the feet. Do not bend the knees even slightly in this position. Lift
the head and fix the dṛṣṭi (gaze) at the tip of the nose. While gazing, inhale and hold the breath. This is called antaḥ-kumbhaka [or sahita-kumbhaka].

Stand in this position for a while, then while exhaling slowly in a relaxed manner through the nostrils, bend the head down and place it on the knees. At this point do not inhale. Inhale
only while lifting the head and exhale while bending the head down. While lifting and bending the head and placing it on the knees, place the palms firmly on the ground. This sthiti
is called Uttānāsana. There are three Vinyāsa-s for this [Āsana]. Initially the legs and hands may tremble in this position. If trembling occurs, hold the breath. But this trembling can
be overcome. Stay in this position for some time and then go to Tāḍāsana.

There are eight kinds of Uttānāsana. This [Āsana] is the first kind.

When one practices all of these forms, all illnesses pertaining to the lower abdomen (Apāna-sthāna) will be cured and the digestion will improve. Even common stomachache will
stop. Women can also practice this Āsana, though not during pregnancy .

Pādahastāsana and other forms of Uttānāsana:

Hold the big toes of the two feet with the first three fingers of the two hands. Exhale and stay in this position. In this position, bend the head in such a way that both the ears are in-
between the hands. This is called Cakrāsana. Take the arms behind, while bending the body backwards and do Uttānāsana. [This is called Tiryaṅmukha-uttānasana.] Special benefit
is achieved by this. This should be done after developing one’s capacity to do it.

Hold the right toe with the fingers of the left hand and the left toe with the fingers of the right hand, and place the face between the knees. This is a ty pe of Pādahastāsana. Keep the
feet apart, and follow the above procedure. That is, hold the left foot with the fingers of the left hand, and the right foot with the fingers of the right hand, and keep the head between
the two legs in a perfectly aligned position. This is another ty pe of Pādahastāsana.

Note:
While doing Uttānāsana, Paścimatānāsana, Hastapādāsana, Jānu-śīrṣāsana, Ardha-baddha-padma-uttānāsana, Upaviṣṭa-koṇāsana, Supta-koṇāsana, Viparīta-koṇāsana, Ūrdhva-
prasārita-pādāsana, Halāsana, Śīrṣāsana66, Sarvāṅgāsana, Pādahastāsana and many other related Āsana-s, do not bend the knees. This golden rule must never be forgotten. Start
practicing variations of Uttānāsana, only after properly practicing Pādahastāsana.

Bend in such a way that the face is placed four Aṅgula-s below the kneecap. That is, the face should be placed midway between the knees and the feet. This is another variation of
Uttānāsana.

2. Parśva-uttānāsana (Pictures 012-013)

Stand in Tādāsana. Inhale through the nostrils, hold the breath, and keep the feet two and half Mozham-s67 apart. Clasp both hands behind the back, and slowly on exhalation, bend
down towards the left [leg], and place the head on the left knee cap. Keep the legs straight without bending. Stay in this position for a while, then lifting the head, inhale smoothly
and come up slowly to the original position and then turn to the right side.

While bending, exhale through the nostrils and place the head on the right kneecap as before. Do not bend the knees. As y ou proceed with the practice, aim to place the head four
Aṅgula-s below the knee cap. After this, lift the head slowly on inhalation, keep the head straight, jump and come back to Tāḍāsana-sthiti.

[There are five Vinyāsa-s for this āsana.]

3. Prasārita-pāda-uttānāsana (Picture 014)

Stand in Tāḍāsana. Jump up and keep both the legs three Mozham-s apart. Practice to get into this position in one jump. While jumping, do Pūraka-kumbhaka or Recaka-kumbhaka.
While placing the legs down after jumping, do not make any noise.

Lift both the hands slowly, do Recaka through the nose, bend the upper torso forward. The palms should be placed firmly in-between the feet, and bring the head in-between the
legs. Do not bend the legs even slightly. After stay ing in this posture for a while, lift the head up and inhale. Then slowly straighten the body, jump back and go back to Samasthiti.
[This Āsana has five Vinyāsa-s.]

Girls must not practice this Āsana, during menstruation.

4. Ardha-baddha-padma-uttānāsana (Pictures 015-018)

Do Pūraka-kumbhaka in Tāḍāsana [here it implies Samasthiti]. After this place either leg on the thigh of the other leg and slowly bring it up in such a way that the ankle of the foot is
placed on the lower abdomen. Reach behind with the hand on the same side as the bent leg, and hold the big toe of that leg. Keep the other hand as in Tāḍāsana [here it implies
Samasthiti].

Do Pūraka-kumbhaka and then Recaka-kumbhaka in a relaxed manner and bend the upper part of the body and place the palm near the [foot of the extended] leg firmly. After
completing exhalation, do Kumbhaka without external air entering in, and place the head on the knee cap of the leg on which y ou stand. Repeat the posture on the other side also.

[This Āsana has ten Vinyāsa-s.]

Benefits: It removes all unwanted material from either side of the lower abdomen through the anus, and gradually increases digestive capacity .

5. Caturaṅga-danḍāsana (Pictures 019-020)

There are four Vinyāsa-s for this Āsana. The first three Vinyāsa-s are similar to that of Uttānāsana, and only the final one is different. While going to the fourth Vinyāsa, from the
third, place both palms firmly, do Recaka and without doing Pūraka, hold the breath, keep both legs at the same level, jump backward and hold the body like a stick with the face
[pointing] downward. At this point, only the palms of the hands, and the toes of the feet should touch the floor and not any other part of the body. There should be a gap of four
Aṅgula-s between the body and the floor. In this position, if a straight pole is placed on the body, it should touch all parts of the body properly. The body must be kept perfectly
straight.

Stay in this sthiti for ten minutes and then return to Samasthiti.

Benefits: It removes toxins from bone joints and nerve joints very quickly .

6. Ūrdhva-mukha-śvānāsana (Picture 021)

The number of Vinyāsa-s for this Āsana is four. The first three Vinyāsa-s are the same as in Uttānāsana. Do the fourth Vinyāsa as in Caturaṅga-daṇḍāsana. In Caturaṅga-daṇḍāsana,
there is a gap of four Aṅgula-s between the body and the floor. In this Āsana, keep the palms and the toes as in Caturaṅga-daṇḍāsana. But lift the upper portion of the body so that
the navel comes in-between the hands. In this position do Pūraka-kumbhaka, and extend the chest forward to the extent possible, lift the face up and gaze at the tip of the nose.
Remain in this sthiti for fifteen minutes. Then return to Samasthiti.

The fourth Vinyāsa is the Āsana-sthiti. Study the picture carefully .

Benefits: The body will not droop, the Apāna-vāyu is cleaned and digestive capacity is enhanced.

7. Adho-mukha-śvānāsana (Picture 022)

The number of Vinyāsa-s for this Āsana is four. The first three Vinyāsa-s are the same as in Uttānāsana. In the fourth Vinyāsa, jump backward as in Caturaṅga-daṇḍāsana, but bend
the entire body backwards, as shown in the picture. In this sthiti, bend the head inward carefully and place the chin firmly on the chest. In this position, push the stomach inwards
and outwards, exhale and hold. Then draw the stomach inwards. With practice, y ou can stay in this position for fifteen minutes.

The fourth Vinyāsa is the Āsana-sthiti. If this Āsana is done with extended exhalation, the benefits will increase.

Benefits: Bloating of the stomach, bad belching, indigestion (ajīrṇa-vāyu), and other such diseases will disappear.

Picture 008 Uttānāsana - Sthiti

Picture 009 Uttānāsana
Picture 010 Pādahastāsana
Picture 011 Tiryaṅmukha-uttānāsana

Picture 012 Pārśva-uttānāsana - Vāma

Picture 013 Pārśva-uttānāsana- Dakṣiṇa

Picture 014 Prāsārita-pāda-uttānāsana

Picture 015 Ardha-baddha-padma-uttānāsana-sthiti - Vāma
Picture 016 Ardha-baddha-padma-uttānāsana- Vāma
Picture 017 Ardha-baddha-padma-uttānāsana-sthiti - Dakṣiṇa
Picture 018 Ardha-baddha-padma-uttānāsana - Dakṣiṇa

Picture 019 Caturaṅga-daṇḍāsana - Version 1

 Picture 020 Caturaṅga-daṇḍāsana

Picture 021 Ūrdhva-mukha-śvānāsana

Picture 022 Adho-mukha-śvānāsana

 Description of Āsana-s (023-045)
8. Paścimatānāsana or Paścimottānāsana68 (Pictures 023 - 032)
There are several ty pes in this Āsana. The first ty pe consists of sixteen Vinyāsa-s. Without doing these sixteen Vinyāsa-s, if one just sits on the floor casually, and does
Paścimatānāsana, it will not y ield complete benefits, as stated in the Yoga-śāstra-s. This is true for all other Āsana-s [too].

The first three Vinyāsa-s are similar to Uttānāsana. The fourth Vinyāsa is Caturaṅga-daṇḍāsana, the fifth is Ūrdhva-mukha-śvānāsana, and the sixth is Adho-mukha-śvānāsana. In
the sixth Vinyāsa, do Pūraka-kumbhaka. Then jump and get on to the seventh Vinyāsa. That is, jump forward from Adho-mukha-śvānāsana, keep the legs stretched between both
the hands without touching the floor. While in this posture, attempt to bring the back portion of the body between the hands or four Aṅgula-s forward. Practice in this manner. The
Abhyāsa-krama for doing this is best learnt under the guidance of a [competent] Guru.

In this position, push the chest forward and do Pūraka-kumbhaka and gaze steadily at the tip of the nose. Extend both the hands, and hold the big toes of the extended legs. The big
toe must be held with the first three fingers, the left toe with the fingers of the left hand, and the right toe with the fingers of the right hand. Do not lift the knees even slightly. After
this do Recaka, push the stomach inside, bend the head and place the face on the knees firmly. Even in this state, do not let the knees rise. This is the ninth Vinyāsa. This is
Paścimatānāsana.

In the initial stages, it will be very difficult to do this Āsana. The tendons of the back, thighs and hind part of the knees may stretch, causing a lot of pain. For eight day s one will have
this pain, after which one can comfortably do this Āsana.

Paścimatānāsana is of different ty pes [as shown in the pictures]. In the beginning, practice keeping the face on the knee, then placing the chin on the knees, and finally with the face
three Aṅgula-s in front of the knees.

Lift the head in the tenth Vinyāsa. In the eleventh Vinyāsa, by pressing both hands on the ground, lift all [remaining] parts of the body up without touching the floor. The eleventh
Vinyāsa is called utpluti. The twelfth Vinyāsa is Caturaṅga-daṇḍāsana, the thirteenth is Ūrdhva-mukha-śvānāsana, and the fourteenth is Adho-mukha-śvānāsana. The fifteenth
Vinyāsa is the first Vinyāsa of Uttānasana, and the sixteenth is the second Vinyāsa of Uttānasana. After this return to Samasthiti.

The subtle aspects of these Vinyāsa-s, must be learnt under a competent teacher [only ].

Benefits: All the diseases of the abdominal area will be cured. This [Āsana] can be practiced either on the floor or on the bed, depending on one’s convenience. Pregnant women
should not practice this posture after the third month of pregnancy. For men it is alway s permitted. If this [ Āsana] is practiced for fifteen minutes every day, all diseases of the
abdomen will be cured.
9. Ardha-baddha-padma-paścimatānāsana (Pictures 033 - 034)
There are twenty two Vinyāsa-s for this posture. The eighth and the fifteenth Vinyāsa-s are the āsana-sthiti.

Up to the seventh Vinyāsa, follow the steps as in Paścimatānāsana. However, in the seventh Vinyāsa, stretch the left leg forward and place the right foot on the left thigh, with the
heel touching the left side of the lower abdomen. Wrap the right hand behind [the back] and hold the right big toe with the first three fingers. Hold the left leg which is extended
forward with the fingers of the left hand. Follow the other Vinyāsa-s like Paścimatānāsana, for the remaining positions.

In the eighth Vinyāsa itself, place the head on the left knee. The ninth, tenth, eleventh, twelfth, thirteenth and fourteenth Vinyāsa-s are similar to those in Paścimatānāsana. In the
fourteenth Vinyāsa, extend the right leg forward and place the left foot on the right thigh, with the left heel touching the right side of the lower abdomen. Wrap the left hand behind
[the back] and hold the left big toe with the first three fingers of the left hand. With the fingers of the right hand, hold the right big toe, placing the head on the knee of the extended
leg. This is the fifteenth Vinyāsa. In the eighth and fifteenth Vinyāsa-s, do Recaka. Draw the stomach inside, and keep the [extended] leg straight. This should not be forgotten. The
sixteenth until the twenty -second Vinyāsa-s are similar to the procedure of Paścimatānāsana.

Benefits: This Āsana cures all diseases of the lower abdomen. It cleans the Apāna-vāyu and aids in the awakening of the Kuṇḍalinī. This Āsana must not be practiced by pregnant
women.

10. Tiryaṅmukha-ekapāda-paścimatānāsana (Pictures 035 - 036)

There are twenty two Vinyāsa-s for this Āsana. The eighth and the fifteenth Vinyāsa-s are the Āsana-sthiti. The first seven Vinyāsa-s are similar to Ardha-baddha-padma-paścimatānāsana. In
the seventh Vinyāsa, extend the left leg forward, bend the right leg backwards, and then practice the Āsana, following the steps to Paścimatānāsana and Ardha-baddha-padma-paścimatānāsana.

Benefits: This [Āsana] prevents swelling of the feet, removes unwanted toxins from the primary and secondary nerve joints in the legs, and gives strength to walk and run fast. It cleanses the
Pārśva-nāḍī-s, eliminates pins and needles69, and maintains the uniform circulation of blood. If pregnant women practice this properly, delivery will be normal. However, they should have
practiced this Āsana before conception.

It is important to remember that after conception, except for Prāṇāyama, the practice of all other Āsana-s, must be done only in consultation with a teacher.

11. Jānu-śīrṣāsana (Pictures 037 - 038)

This can be done in two different forms, one form for the Haṭhayogin and another for the Rājayogin. The practitioner should understand the differences between them. First, extend
one of the legs out, placing the heels firmly on the ground, with the toes pointing upwards. Do not slant the leg to either side. Place the lower portion of the knee firmly on the
ground. Fold the other leg and place the heel of that foot near the genitals, with the thigh straight against the hip. The two legs should form the shape of an “L” and until this point the
practice is same for both forms of the Āsana. After this there is a difference between the two forms.

The practitioner following the form of Haṭhayoga must keep the heel of the leg that is folded between the anus and the perineum, and then with the help of both hands hold the sole
of the extended foot. Lift the head up and do Pūraka-kumbhaka. Stay in this position for a while. Then bend down the head while doing Recaka-kumbhaka, and place the face on the
knee of the straight leg. At this point, do not inhale, but exhale. Lift the head and do Pūraka. Repeat [the same procedure] on the other side as well.

The Rājayogin must keep the back portion of the heel of the folded leg near the perineum and genitals. The other principles are the same as of the first ty pe.

There are twenty two Vinyāsa-s for Jānu-śīrṣāsana.

Place all parts of both legs firmly on the floor. Hold the extended leg steadily by the hands. Place the head on the face of the kneecap and stay in this position for [any duration
between] five minutes to half an hour.

If it is not possible to stay in this position in Recaka for a long time, lift the head in-between, do Pūraka-kumbhaka, then Recaka-kumbhaka, after which place the head on the
kneecap. Avoid Pūraka-kumbhaka when the head is down. This principle [of not breathing in when lowering the head] should be followed in all Āsana-s.

While doing Jānu-śīrṣāsana, pull in the stomach to the extent possible. The benefits obtained will be greater. While drawing the stomach inward, exhale and then hold [the breath].

Though it is very difficult to do this, draw the stomach inside starting with the navel, keeping the focus on the Nāḍī-s near the rectal and genital areas, carefully pulling them upward.
If one does this, difficulty in urination will be cured, seminal fluids (Vīrya) will become vital and the body will gain a lot of strength.

Those who cannot draw in these Nāḍī-s, or the stomach should at least follow the general rules stated above. If this Āsana is done by drawing in the Nāḍī-s near the rectum, genitals
and the nearby areas and holding the Prāṇa steady , one will be cured of all diseases very rapidly .

Those who follow the general principles will obtain the benefits in a gradual manner.

Important Observation:
After doing this Āsana for one or two minutes, do not get discouraged that it is not y ielding any benefits. Even if it is for a short duration, practice this Āsana for atleast five to ten
minutes every day . If done in this manner for a few day s, one would attain benefits. This can be observed only through experience. There is no doubt about it.

If this Āsana is practiced for half an hour to one hour with all the principles mentioned above, the following benefits can be obtained. Persistent fever and Pāṇḍuroga (Anemia) will
be completely cured. It destroy s cough and wheezing and alleviates initial stages of Tuberculosis. It removes Āntra-doṣa and results in good appetite.

When one feels hungry one should consume cow’s milk, goat’s milk or Sāttvika food made of pure ghee. Oily foods should not be consumed at all. Tāmasika foods like puffed rice
(Avul), fried peanut flour (Kāra-būndi), fried savory donuts (Kāra-vadai), peanuts and chickpeas, should be avoided70. Consuming quality fruits and Kanda-mūlam71 is highly
recommended.

It is unfortunate that some people when hungry , lack discrimination and foolishly eat improper food. Because of this, they constantly suffer from one disease or another.

Jānu-śīrṣāsana is helpful in curing diseases which cause disturbances of the bladder, bowels, diseases which increase heat in the Nāḍī-s and those illnesses which vitiate Vāta. If the
Āsana is done following the correct principles, all of these diseases will be rapidly cured. By good practice of the Āsana, headache, burning of the ey es, weakness, irritation of the
urinary tract, fever caused by indigestion (Āma-vāta), loss of appetite, laziness etc., will be completely destroy ed. All diseases caused by the Pārśva-nāḍī will also be completely
eliminated.

It should be remembered that [asy mmetrical] Āsana-s, like Jānu-śīrṣāsana, should be done both on the left side, and right side. Only then will the strength of the body on both sides
be in equilibrium. Sports and gy mnastics practiced in modern times, while strengthening one side of the body, inhibit a balanced blood flow to the other side. This could cause
paraly sis and other related illnesses. Hence, Āsana-s should be practiced both on the left and right sides with equal emphasis.

Jānu-śīrṣāsana: Second krama

Instead of folding the leg and keeping the heel between the anus and genitals, keep the [bent] leg firmly on the thigh of the extended leg, and then do as stated above. If done in this
manner, it will take a longer time to accrue the benefits. For some people, it is difficult to place the head on the knees on the first day. They must not be discouraged by this. One
should not think it is impossible and stop practicing. If one practices diligently for one or two months, following the principles, it is definitely possible to achieve it.

For those who have excess fat around the waist and stomach, it is very difficult to practice this Āsana initially . But if practiced properly , the excess fat around the waist and stomach
will be reduced. The joints of the bones and the Nāḍī-s become clean, the [fat] in the stomach reduces and eventually the head can be placed on the knees.

A lot of people think that having a paunch like a pumpkin, is a sign of good health. Others have the idea that the bulkier the hands and thighs, the stronger they are. This is totally
false. Health is not related to the amount of fat one has. A child’s body is very tender. It is flexible and can be lifted very easily. In the same manner, the organs of adults should
also be tender and strong. This helps in the proper movement of Prāṇa-vāyu and and aids uninterrupted blood circulation. Those who have a large stomach gasp for breath. This is
noticeable by all. Because of the excess fat in their body , the uniform flow of fresh air through all parts of the body is obstructed.

Without the help of Prāṇa-vāyu, the toxins in the body cannot be removed. Without the help of water the soil will not become soft. In the same manner for proper Vāyu-
sancaraṇam, the extra fat, which is obstructive, will have to be dealt with first. The power to remove the extra fat in our body comes only from the Prāṇa-vāyu. There is no other
medication [better suited] for this.

Premature death [essentially ] is due to excess eating, which results in having a large stomach72. Despite the fact that we desire long life and good health, why is it that we make the
stomach large and leave room for [disease and] death? Is this not disastrous? [Therefore], if we want to live long, we should avoid eating excessively. We should not give room for
death. Hence, one should practice Jānu-śīrṣāsana following the correct principles. With the help of this [practice], extra flesh will be removed. When the stomach is reduced, death
(mṛtyu) is also removed from one’s life. There is no doubt about this.

Jānu-śīrṣāsana should be practiced well before conception, but should not be done after conception. Women who [usually ] have severe pain during menstruation, should practice
for one or two months. If they do so, all the toxins that cause this pain are removed from the blood stream and eliminated through the urinary tract.

There are twenty two Vinyāsa-s for this [Āsana.] The eighth and the fifteenth are the Āsana-sthiti. The more profound the Recaka [in this Āsana,] the greater the benefits.

12. Upaviṣṭa-koṇāsana (Picture 039)

This Āsana has fifteen Vinyāsa-s. Recaka-kumbhaka is the central principle for this posture.

All the Vinyāsa-s are [very ] similar to those of Paścimatānāsana. In the seventh Vinyāsa for Paścimatānāsana, both legs are stretched between the hands. In Upaviṣṭa-koṇāsana,
keep both legs in-between both hands and spread them apart, as wide as possible [in the seventh Vinyāsa]. While the legs are apart from each other, do not lift the knees off the
ground. Then, as in Paścimatānāsana, hold the big toe with the fingers, bend forward and place the head between the out-spread legs. This is called Upaviṣṭa-koṇāsana, the eighth
Vinyāsa.

The ninth Vinyāsa is similar to the tenth Vinyāsa of Paścimatānāsana. The tenth to the fifteenth Vinyāsa-s are similar to the eleventh to the sixteenth Vinyāsa-s of Paścimatānāsana.
After this return to Samasthiti. This Āsana should also be done ly ing on the back.

Benefits: Hip pain, knee pain, diseases occurring in the intersection of the thighs and stomach ache, are all cured by this posture. Women, during menstruation can practice this for
half an hour each, in the morning and evening, following the general principles. During this time they must practice only the main Āsana, and not all the fifteen Vinyāsa-krama-s.
This will cure all the diseases of the uterus and related organs. Those who have irregular menstrual cy cles must practice this along with Jānu-śīrṣāsana and Baddha-koṇāsana. If
they do so, in three months time, their cy cle will become regular.

13. Baddha-koṇāsana (Pictures 040 - 041)

This Āsana has fifteen Vinyāsa-s. The eighth Vinyāsa is the Āsana-sthiti.

The first six Vinyāsa-s are similar to that of Paścimatānāsana. In the seventh, bring both legs between the hands in utpluti. Instead of extending the legs forward, fold both the legs in
such a way that the heel of the right leg touches the folds of the right thigh, and the heel of the left leg touches the folds of the left thigh. When the legs are folded like this, the soles
of both feet face each other. In this position, hold the sole of the left foot firmly with the left hand and hold the right sole firmly with the right hand. Do Recaka-kumbhaka, bend the
head and place it on the floor in front of the feet.

After practicing this properly for a while, place the head on the soles of the feet. When the head is bent and kept on the floor, see that the buttocks do not lift from the floor. Rather,
they are placed firmly on the floor. This sthiti is Baddha-koṇāsana.

The eighth to the fifteenth Vinyāsa-s are similar to those of Upaviṣṭa-koṇāsana. Do this and come back to Samasthiti.

Benefits: Cough and urinary incontinence are cured by this. Genital discharges are also controlled. It cleanses the uterus and prepares it for conception, if practiced by women
during menstruation. However, during menstruation, they must avoid jumping in the Vinyāsa-s.

14. Supta-pādāṅguṣṭhāsana (Pictures 042-045)

There are twenty one Vinyāsa-s for this Āsana. Until the sixth Vinyāsa, the procedure is the same as for Paścimatānāsana. In the seventh Vinyāsa, follow the technique of
Paścimatānāsana, but instead of stretching the legs forward and sitting, lie down facing upwards. The entire body should be firmly on the floor. This [position] is also called
Śavāsana. This is the seventh Vinyāsa of Supta-pādāṅgusṭhāsana.

In the eighth Vinyāsa, slowly lift the right leg straight. Then hold the right big toe with the fingers of the right hand, do Recaka-kumbhaka and stay in this position for as long as
possible. This is called Supta-dakṣiṇa- pādāṅguṣṭhāsana. In this sthiti, do not bend the knee [even a bit]. At this time, extend the left hand straight and keep it on the left thigh. In the
ninth Vinyāsa, bring the right leg close to the right side of the chest, gradually lifting the head and placing it on the right knee. Stay in this position for a while.

The tenth Vinyāsa is the same as the eighth Vinyāsa. The eleventh Vinyāsa is like the seventh Vinyāsa. Continue the twelfth, thirteenth, fourteenth and fifteenth Vinyāsa, with the left
hand and the left leg, following the procedure similar to the eighth to the eleventh Vinyāsa. The sixteenth to the twenty first Vinyāsa-s are similar to the eleventh to the sixteenth
Vinyāsa-s of Paścimatānāsana. After this, return to Samasthiti.

The twelfth Vinyāsa is called Supta-vāma-pādāṅguṣṭhāsana. While doing Vinyāsa-s eight to fifteen, do not bend any part of the body. While lifting one leg, do not bend or twist the
other.

Benefits: It helps to maintain a well proportioned body , gives strength to the nerves and the hips. It is not recommended for women during pregnancy .
Picture 023 Adho-mukha-paścimatānāsana - Version 1

Picture 024 Adho-mukha-paścimatānāsana - Version 2

Picture 025 Adho-mukha-paścimatānāsana - Version 3

Picture 026 Adho-mukha-paścimatānāsana - Version 4

Picture 027 Adho-mukha-paścimatānāsana - Version 5

Picture 028 Adho-mukha-paścimatānāsana - Version 6

Picture 029 Ūrdhva-mukha-paścimatānāsana - Version 1

Picture 030 Ūrdhva-mukha-paścimatānāsana - Version 2

Picture 031 Ūrdhva-mukha-paścimatānāsana - Version 3

 Picture 032 Ūrdhva-mukha-paścimatānāsana - Version 4

Picture 033 Ardha-baddha-padma-paścimatānāsana - Dakṣiṇa

Picture 034 Ardha-baddha-padma-paścimatānāsana - Vāma

Picture 035 Tiryaṅ-mukha-dakṣiṇapāda-paścimatānāsana

Picture 036 Tiryaṅ-mukha-vāmapāda-paścimatānāsana

Picture 037 Jānu-śīrṣāsana - Vāma

Picture 038 Jānu-śīrṣāsana - Dakṣiṇa

Picture 039 Upaviṣṭa-koṇāsana

Picture 040 Baddha-koṇāsana-sthiti

 Picture 041 Baddha-koṇāsana

Picture 042 Supta-pādāṇguṣṭhāsana - Vāma

Picture 043 Supta-pādāṅguṣṭhāsana - Dakṣiṇa

 Picture 044 Supta-utthita-vāmapāda-jānu-śīrṣāsana

Picture 045 Supta-utthita-dakṣiṇapāda-jānu-śīrṣāsana

 Description of Āsana-s (046-068)
15. Supta-pārśva-pādāṅguṣṭhāsana (Pictures 046-049)
There are twenty three Vinyāsa-s for this Āsana. The first eight Vinyāsa-s are similar to those of Supta-pādāṅguṣṭhāsana. In the ninth Vinyāsa, slowly bring the lifted leg downward
and place it on the floor. In this position, the head should be facing upwards and the other leg straight on the floor. Stay in this ninth Vinyāsa for at least ten minutes and then do the
tenth Vinyāsa. In the tenth Vinyāsa, bring the foot that is being held against the floor, back to the position in the eighth Vinyāsa and stay here. Place the calf muscles [of this leg]
below the neck and above the chest and the forearm behind the neck.

In this position, lift the head slightly so that there is a gap of six Aṅgula-s between the floor and the head. This is also called Sammukha- parivṛttāsana, by those belonging to the
[Kapila] mata. This should be done on the other side also. First do it on the right side, and then on the left. The eleventh Vinyāsa is the same as the eighth Vinyāsa. The twelfth is
similar to the seventh, and the thirteenth to the eighth. After this, the fourteenth and fifteenth Vinyāsa-s are similar to the last six Vinyāsa-s of Paścimatānāsana. Then return to
Samasthiti.

Benefits: It will cleanse the Pārśva-nāḍī, and will also prevent the Pārśva-vāyu (paraly sis). Illnesses like acute tuberculosis are also vanquished. Pregnant women must refrain
from doing this posture.

16. Utthita-pārśva-koṇāsana (Pictures 050 - 051)

Stand and spread the legs three Mozham-s apart. For beginners, it is sufficient to spread the legs only one and half Mozham-s. Keep the back straight, as in Tāḍāsana, and do not bend
to any side. Keep one leg straight and bend the other leg. Bring down the hand of the bent side and hold the big toe with the fingers of that hand. Extend the [other] hand and keep it
straight as shown in the picture. In this posture, the body will be bent to one side. Place the shoulder on the upper part of the bent body and head. The [upper] ear should be very
close to the body and head. Stay in this posture for a while and then go back to the original position. Repeat the same on the other side.

In this posture, the inhalation and exhalation should be equal. The benefits of this [Āsana] will be realized in ten day s. While bending the hands and legs, inhalation and exhalation
should be done smoothly . If done fast [or erratically ] there will be no benefits.

Benefits: The intestines are cleansed, blood circulation is improved and it helps clear constipation, flatulence, and also alleviates urinary dy sfunctions. The nerves will get pure
blood and the body becomes strong [overall.] Those who have such ailments, should do this posture along with Paścimatānāsana, both in the morning and evening. If done this way,
they will be cured of these diseases in a month’s time. In the beginning stay in this posture for ten seconds. This can be gradually increased as one progresses in practice. If one is
not able to perform this Āsana in the initial stages, he should not be in a hurry. He should practice diligently to gradually achieve the Āsana-sthiti. This is usually possible in fifteen
day s of correct practice.

[This Āsana has five Vinyāsa-s.]

Trikoṇāsana (Picture 052)

Stand in Tāḍāsana-krama. Place both legs three Mozham-s apart. Lift one of the hands straight up and bring the other hand straight down to place it on top of the foot. Study the
picture carefully . The exhalation and inhalation should be slow and gradual. Perform this [Āsana] on both sides.

This Āsana should be practiced for at least ten minutes. The benefits will increase, depending on how well we are able to do it. General health will improve day by day. By
performing this Āsana, the nerves of the spine, hips, hands, neck and the lower part of the feet receive fresh blood through improved circulation. When there is pain due to Vāta in
the hips, neck, knees or forearms, this Āsana should be performed slowly [and carefully ]. The pain will disappear gradually and no one will suffer from this again. The cost of
medication will also become redundant. It is the best way to remove extra and unwanted flesh in the hips, neck, forearm, knees, wrists, back and navel.

This Āsana can also be performed in a ly ing down position, where the head, back, buttocks and heel should all be placed properly on the floor. Only those who cannot perform this
Āsana in standing position, owing to some problem, should do it in a ly ing position. Those who are not capable of doing this at first, if they do this for twenty day s in a ly ing position,
will be able to do in standing. In winter seasons, one can do this ly ing down in a big bed covering oneself with a blanket. Before getting up from the bed, if this is done at least four
times each, on the left and right sides, the large intestines will be cleansed and difficulties in urination and defecation will be rectified.

Even elderly people can do this and obtain benefits. While it is not recommended for pregnant women, other women can do this Āsana out of their own will.

[This Āsana has five Vinyāsa-s.]

17. Utthita-hasta-pādāṅguṣṭhāsana (Pictures 053-055)

Push the chest to the front and stand in a balanced position. While remaining there, keep the head, neck, back, hips, legs and hands straight and gaze at the tip of the nose. Keep both
feet together. Lift one leg slowly up to the level of the navel. While lifting the leg, do not bend the knees.

Lift the leg straight up, without any help up to three-fourths of the distance. After this, using the first three fingers of the hand on the same side, hold the big toe of the leg and stand.
The other hand should be placed on the hip. The inhalation and exhalation should be equal and relaxed. The legs should be in a straight line. There are several forms of this Āsana.

Stand in this posture for a while, and then place the face or the nose on the knee of the leg that is raised. In this position, perform Recaka-kumbhaka. Hold and then bend downwards.
Now, contract the stomach inward as much as possible and hold at least for a minute. At this time it is important to see that the knee does not bend.

For a beginner, this will not be possible. But if one practices correctly , one will be able to do this Āsana in about ten to fifteen day s. [This Āsana has three Vinyāsa-s.]

Benefits: Practice of this Āsana purifies the crucial areas of the body such as the arms, legs, knees, hips, bones of the back, the buttocks, stomach and neck. It also facilitates proper
and clean circulation of blood in the nerves.

While performing this Āsana on the first day, the differences in the Nāḍī-granthi-s in different parts of the body becomes clear. Those who cannot do this on the first day, can do it
with the support of the wall. Stand with the help of the wall, then lift the leg on to a table and do the Āsana73.

But practicing the Āsana in this manner reduces its benefits. One can do it in this manner for five to six day s and then, if one follows the rules properly, one can perform it [in the
correct manner] without any support. If done without any support, there is the possibility that one may fall. At that stage, hold the breath after exhalation to avoid falling.

18. Baddha-padmāsana (Pictures 056-059)

Place the right leg on the left thigh, and the left leg on the right thigh. Wrap the hands behind the back and hold the right toe with the three fingers of the right hand, and the left toe
with the three fingers of the left hand. Place the chin close to y our chest and gaze in-between the ey ebrows. Keep the rest of the body straight and sit. This is called Baddha-
padmāsana.

This Āsana should also be done on the other side, by placing the left foot on the right thigh and the right foot on the left thigh.

There are sixteen Vinyāsa-s for this [Āsana.] The eighth and the ninth are the Āsana-sthiti. The other Vinyāsa-s are like Paścimatānāsana. Study the pictures (Pictures 056 and 057)
carefully and learn how to fix the gaze. Do Pūraka-kumbhaka here. Then do Recaka-Kumbhaka only in the Yoga-mudrā-sthiti. This sthiti is of two ty pes. Observe the pictures
(Pictures 058 and 059) carefully .

Benefits: All illnesses related to the lower abdomen will be cured. This should be avoided by pregnant women.

19. Bhujapīḍāsana (Pictures 060 - 062)

There are fifteen Vinyāsa-s for this Āsana. The first to the sixth Vinyāsa-s are the same as those of Paścimatānāsana. From the sixth Vinyāsa, jump carefully to the seventh Vinyāsa,
and without the legs touching the floor, wrap the legs around the shoulders. In the eighth and the ninth Vinyāsa-s, bring the legs backward and place them between the shoulders and
raise them, using only the strength of the shoulders. Do not remove the hands from the position in which they were placed first. The seventh, eighth and ninth Vinyāsa-s should be
done in Recaka-kumbhaka only . In the eleventh Vinyāsa, when the legs are brought behind, ensure that they do not touch the floor. The other Vinyāsa-s for this Āsana are similar to
those of Paścimatānāsana.

Benefits: This Āsana gives strength to the shoulders and also cures illnesses of the brain and heart. It improves circulation to the neck and paves way for the easy movement of
Prāṇa into Suṣumnā-nāḍī. When women practice this during their menstrual cy cle, all related problems will be cured. This Āsana is also helpful in eliminating all kinds of
stomachaches.
20. Nāvāsana (Pictures 063-064)
This Āsana has thirteen Vinyāsa-s. In this Āsana, make the body resemble a boat. The seventh Vinyāsa is shown in the picture (Picture 063). Only the lower part of the hips should
be on the floor, and the whole back and the head must be raised up. In the same manner, lift both legs and keep them straight. This is called Paripūrṇa-nāvāsana.

In the seventh Vinyāsa, lie down as in Supta-pādāṅguṣṭhāsana. Lift both the legs straight and bring both the hands together behind the neck. Hold the head, as shown in the picture,
with the hands lifting them together along with a part of the back. This sthiti is called Ardha-nāvāsana. (Picture 064).

21. Bakāsana (Picture 065)

There are twelve Vinyāsa-s for this posture. The seventh and the eighth Vinyāsa-s are the Āsana-sthiti. In the picture, only the eighth Vinyāsa is shown.

Benefits: This Āsana is very important for awakening the Kuṇḍalinī (Kuṇḍalinī-prabodha). It also removes constipation.

22. Kūrmāsana (Picture 066)

This Āsana has sixteen Vinyāsa-s. The seventh, eighth, ninth and tenth Vinyāsa-s represent the Saṁpūrṇa-sthiti of the posture. Only the seventh Vinyāsa is shown.

Benefits: It cleanses the Apāna-vāyu, and also gives relief from piles. If there is irregularity in menstrual cy cles, it can be corrected through the practice of this Āsana for a few
months.

Special Reminder: Those who practice Kūrmāsana, should do it three hours before eating food. It should never be practiced on a full stomach.

23. Ubhaya-pādāṅguṣṭhāsana (Picture 067)

There are fourteen Vinyāsa-s for this Āsana. The eighth Vinyāsa is the Āsana-sthiti. Observe the picture carefully. Draw in the stomach with the full strength of exhale ( saṁpūrṇa-
recaka-balam). In this position, the hands and the legs should remain straight. Place the chin firmly on the chest.

Benefits: It cures piles, indigestion, cough and hy drocele (Aṇḍa-vāyu), and improves the overall condition of the body . Pregnant women should not practice this Āsana.

24. Supta-koṇāsana (Picture 068)

There are fourteen Vinyāsa-s for this Āsana. The ninth Vinyāsa is the Āsana-sthiti. The seventh Vinyāsa is represented by the picture (Picture 067). The eighth Vinyāsa is utpluti.
With that utpluti come to the position shown in the second picture (Picture 068) and do Recaka. This is the ninth Vinyāsa, and represents Supta-Koṇāsana-sthiti. The tenth Vinyāsa is
Caturaṅga-daṇḍāsana. The other Vinyāsa-s are the last four Vinyāsa-s of Paścimatānāsana. Study the picture carefully . Do not forget to contract the stomach [in the Āsana].

Benefits: This Āsana will destroy sluggishness due to dropsy, and regulate the timely expulsion of feces. It will prevent the occurrence of goiter, inflammation of the glands of the
neck and of any Kapha diseases. Women who do not want children, can practice this along with Krauñcāsana74. It can also be practiced along with Upaviṣṭa-koṇāsana, for relief
from menstrual pains.

Picture 046 Supta-pārśva-vāma-pādāṅguṣṭhāsana

Picture 047 Supta-pārśva-dakṣiṇa-pādāṅguṣṭhāsana

Picture 048 Supta-ardha-parivṛttika-pādāsana - Dakṣiṇa

Picture 049 Supta-ardha-parivṛttika-pādāsana - Vāma

Picture 050 Utthita-pārśvakoṇāsana : Vāma

Picture 051 Utthita-pārśvakoṇāsana : Dakṣiṇa

Picture 052 Trikoṇāsana

Picture 053 Utthita-hasta-pādāṅguṣṭhāsana - Vāma
Picture 054 Utthita-hasta-pādāṅguṣṭhāsana - Dakṣiṇa
 Picture 055 Utthita-pāda-paścimatānāsana

Picture 056 Baddha-padmāsana - Nāsāgra-dṛṣṭi

 Picture 057 Baddha-padmāsana - Bhṛūmadhya-dṛṣṭi

Picture 058 Baddha-padmāsana Yoga-mudrā-sthiti - Version 1

Picture 059 Baddha-padmāsana Yoga-mudrā-sthiti - Version 2

Picture 060 Bhujapīḍāsana-sthiti - 1

Picture 061 Bhujapīḍāsana-sthiti - 2

Picture 062 Bhujapīḍāsana-sthiti - 3

Picture 063 Paripūrṇa-nāvāsana

Picture 064 Ardha-nāvāsana

Picture 065 Bakāsana

 Picture 066 Kūrmāsana

Picture 067 Ubhaya-pādāṅguṣṭhāsana

Picture 068 Supta-koṇāsana

 Description of Āsana-s (069-090)
25. Marīcyāsana (Picture 069 - 072)
There are twenty two Vinyāsa-s for this Āsana. This should be done on both the left side and the right. The Marciyāsana-sannāha-sthiti (preparatory state) on the right side is shown
in the first picture (Picture 069). This is the seventh Vinyāsa. The second image (Picture 070) shows the Marīcyāsana-pari-sthiti on the right side.

It is believed that Marīci-mahaṛṣi popularized it and hence the name.

In the seventh Vinyāsa do Pūraka-kumbhaka and stay for a while. Then do Recaka-kumbhaka and come to the eighth Vinyāsa. Stay in this position for as long as possible. If y ou
feel dizzy , then come to the seventh Vinyāsa and while closing the ey es for sometime, do Pūraka. The dizziness will stop. The ninth Vinyāsa is the same as the seventh Vinyāsa. The
tenth, eleventh, twelfth and the thirteenth Vinyāsa-s are similar to the corresponding Vinyāsa-s of Jānu-śīrṣāsana.

The fourteenth Vinyāsa is the Marīcyāsana-sannāha-sthiti of the left side. This is represented by the third picture (Picture 071). The fifteenth Vinyāsa is the Marīcyāsana-pari-sthiti
on the left side. This is seen in the fourth image (Picture 072). In the fourteenth Vinyāsa do Pūraka, while in the fifteenth do only Recaka. The sixteenth Vinyāsa is the same as the
fourteenth. The seventeenth, eighteenth, nineteenth, twentieth, twenty -first and twenty -second Vinyāsa-s are similar to the seventeenth, eighteenth, nineteenth, twentieth, twenty -
first and twenty -second Vinyāsa-s of Jānu-śīrṣāsana.

Benefits: Through this Āsana-abhyāsa, paraly sis can be prevented. It removes acidity in the stomach. Nor will the stomach bloat. It brings sy mmetry to the hips, expands the chest,
and strengthens the heart. Pregnant women should not practice this Āsana.

26. Nirālamba-sarvāṅgāsana (Picture 073)

There are fourteen Vinyāsa-s for this Āsana. The eighth Vinyāsa is the Āsana-sthiti, and is represented in the picture. In the seventh Vinyāsa lift the hands and legs, together or one
by one. At this time practice Recaka alone. Pūraka-kumbhaka should not be done at all. At this time the chin should be placed on the chest. Focus the gaze between the ey ebrows.
In this Āsana, do not bend any portion or joints of the legs or hands.

There are two ty pes of Sarvāṅgāsana, which are called Sālamba and Nirālamba. In the tradition of Kapila-mahaṛṣi-mata, even these two have two variations. This book only shows
one of them.

Benefits: Problems arising due to metabolic imbalances are cured through this Āsana, resulting in the practitioner becoming strong and slim. Those who suffer from insomnia can
stay in this posture for fifteen minutes and then go to bed. It will result in a good night’s sleep. Those who have chest pain, and those who walk a lot should do Nirālamba
Sarvāṅgāsana to relieve them of their problems. Pregnant women can do this posture, but only until the fourth month of pregnancy .

27. Ekapāda-śīrṣāsana (Pictures 074-075)

There are two ty pes, namely Dakṣiṇa-ekapāda-śīrṣāsana and Vāma-ekapāda-śīrṣāsana. There are eighteen Vinyāsa-s for both these ty pes together. The first picture (Picture 074)
represents Dakṣiṇa-ekapāda-śīrṣāsana and the second (Picture 075), Vāma-ekapāda-śīrṣāsana. The seventh and the twelfth Vinyāsa-s represent the Āsana-sthiti for these two ty pes.
The breathing should be balanced and equal. In the seventh Vinyāsa, the left leg should be kept straight. Do not bend any part of it. Both hands should be kept as shown in the picture.
In this posture equal emphasis must be given to inhalation and exhalation. When in Ekapāda-śīrṣāsana-paristhiti, where the hands are brought together, perform only Pūraka. Do not
do Recaka while doing this Vinyāsa.

While doing the seventh and the twelfth Vinyāsa-s, lift the head and keep the gaze between the ey ebrows. In the seventh Vinyāsa, the right leg should be kept behind the neck, while
in the twelfth Vinyāsa, it should be the left leg. Observe the pictures carefully . The other Vinyāsa-s are similar to Ardha-baddha-padma-paścimatānāsana.

Benefits: Bleeding due to piles will be stopped and the body will gain strength. It removes [disorders of] Kanṭha-vāyu and gives extraordinary strength to the neck. It also awakens
the Kuṇḍalinī. This Āsana is not recommended for pregnant women.

28. Dvipāda-śīrṣāsana (Picture 076)

This Āsana has fourteen Vinyāsa-s. The first six Vinyāsa-s are the same as for Paścimatānāsna. While doing the next Vinyāsa, like the seventh Vinyāsa for Bhujapīḍāsana, place both
legs on both the shoulders. Do utpluti, and keep the buttocks firmly on the floor and sit. Do Recaka in a relaxed and extended manner and place the left leg on the right leg, [and both
of them] on the neck. That is, the right heel should be near the left ear, while the left heel should be near the right ear. In this state do Pūraka, lift the head well and bring both hands
near the Mūlādhāra-cakra. Join the palms together like the usual pray er position (namaskāra). The eighth to the fourteenth Vinyāsa-s are the same as in Bhujapīḍāsana.

Benefits: This Āsana is useful in curing diseases of the spleen, tumors and diseases of the digestive tract. It also cleanses the Mūlādhāra-cakra, which greatly helps in preparing for
Uḍḍiyāna-bandha. See the picture and practice [this Āsana] carefully .

Women should not do this Āsana during pregnancy. Women who are prone to miscarriage can do this for a while and stop it when they conceive. If it is done in this manner,
miscarriages can also be avoided. This Āsana can also be done regularly by women who don’t want children.

29. Yoga-nidrāsana (Picture 077)

Twelve Vinyāsa-s exist for this Āsana. The seventh Vinyāsa is Yoga-nidrāsana-sthiti.

The first six Vinyāsa-s of Kūrmāsana, constitute the first six Vinyāsa-s of this posture. In the seventh Vinyāsa, sit like Dvipāda-śīrṣāsana, and instead of placing both legs on the neck
from behind, lie back facing upwards and then lift the legs up to place them behind the neck.

In Dvipāda-śīrṣāsana, we salute with both hands kept near the Mūlādhāra-cakra. In this Āsana, place both hands on the respective thighs and hold the right wrist with y our left hand.
Study the picture carefully .

In the seventh Vinyāsa, do Recaka alone and after coming to the Āsana-sthiti, do Pūraka-kumbhaka and lie down. The eighth Vinyāsa is Caturaṅga- daṇḍāsana. The last four
Vinyāsa-s [for this Āsana], are similar to the last four Vinyāsa-s of Paścimatānāsana.

Benefits: Tuberculosis and bloating of the abdomen, can be eliminated. It facilitates the Vāyu to be retained in the Svādhiṣṭhāna-cakra, and the Brahmara-guhā-cakra, thus
prolonging life. Apāna-vāyu is also quickly mastered. This Āsana is prohibited for pregnant women.

30. Buddhāsana (Picture 078-079)

This Āsana has twenty Vinyāsa-s. The eighth and the fourteenth Vinyāsa-s are Āsana-sthiti of the right side and the left, respectively. The first picture (Picture 078) represents the
right side, while the second image (Picture 079) shows the left side. The seventh Vinyāsa of the right side is the thirteenth Vinyāsa for the left side. These correspond to the seventh
and twelfth Vinyāsa of Ekapāda-śīrṣāsana. The eighth Vinyāsa is similar to the seventh Vinyāsa of Ekapāda-śīrṣāsana. Study the pictures carefully .

The ninth, tenth, eleventh, twelfth and thirteenth Vinyāsa-s for this are just like the eighth, ninth, tenth, eleventh and twelfth Vinyāsa-s for Ekapāda-śīrṣāsana. The fourteenth Vinyāsa
is the Buddhāsana-sthiti on the left side. In this sthiti, place the left leg above the left shoulder and place it behind the neck. Then hold the wrist of the right hand with the left hand. In
the second picture (Picture 079) a different form of Buddhāsana-sthiti is shown. Here the hands are held from behind.

Practitioners need not be surprised by this. Some people think that Lord Buddha75 popularized Siddhāsana, and that Siddhāsana and Buddhāsana are the same. Hence, they practice
it in the same way . But Siddhāsana-krama is quite different. Practitioners should understand that the two Āsana-s are different.

Benefits: This Āsana corrects a hunched back, improves circulation in the Nāḍī-s and cleanses the Svādhiṣṭhāna, Anāhata, Viśuddhi and Brahmara-guhā-cakra, thereby facilitating
Kevala-kumbhaka. It also cures prolonged fever. Pregnant women should avoid this posture.

31. Kapilāsana (Picture 080)

There are twenty four Vinyāsa-s for this Āsana. It is believed that Kapila-mahaṛṣi discovered it and popularized its practice around the world. Hence the name Kapilāsana.

Kapilāsana for the right side is the ninth Vinyāsa, while for the left side it is the seventeenth. Up to the eighth Vinyāsa, follow the procedure for Buddhāsana, and then, keep the chin
on the knee of the extended leg, like in Paścimatānāsana. In this position, only Recaka should be done. The tenth to the fourteenth Vinyāsa-s are similar to the tenth to the fourteenth
Vinyāsa-s of Paścimatānāsana. But keep the right leg on the neck, until the tenth and eleventh Vinyāsa-s are over. In the tenth Vinyāsa, the hands must be clasped behind the back.

The fifteenth and sixteenth Vinyāsa-s are the same as the thirteenth and fourteenth Vinyāsa-s of Buddhāsana on the left side. The seventeenth Vinyāsa is the left side Kapilāsana-
sthiti. The eighteenth to the twenty second Vinyāsa-s are the same as the tenth to the fourteenth Vinyāsa of Kapilāsana on the right side. The twenty third and twenty fourth Vinyāsa
should be done like the fifteenth and sixteenth Vinyāsa-s of Paścimatānāsana.

Benefits: Practice of this Āsana keeps the Mūlādhāra, Svādhiṣṭhāna, Maṇipūraka, Anāhata, Viśuddhi, and Ājña-cakra in their correct dispositions. It also facilitates the practice of
Dhāraṇā and Dhyāna.

32. Bhairavāsana (Picture 081)

There are twenty Vinyāsa-s for this Āsana. The eighth and the fourteenth Vinyāsa-s are the Āsana-sthiti for the left and right sides respectively . The first to the seventh Vinyāsa-s are
like those of Ekapāda-śīrṣāsana. In the eighth Vinyāsa, clasp both hands together as shown in the picture and lie down facing upwards. In this position, do Pūraka-kumbhaka, raise
the neck and gaze between the ey ebrows. The fifteenth to the twentieth Vinyāsa-s are similar to those of Kapilāsana. This Āsana should be done on both sides.

Since the mighty Kālabhairava popularized this Āsana, it is named as Bhairavāsana.

Benefits: It equalizes the Vāyu-sancaraṇam in the Iḍā, Piṅgalā, and Suṣumnā Nāḍī-s, and prevents any kind of ailments due to the imbalance of Vāta. Pregnant women should not
do it. Those women who do not want to have progeny, can do this Āsana for a while and they will not conceive. Practice of this Āsana will shut the uterine passage and prevent
fertilization76.

33. Cakorāsana (Picture 082)

There are twenty Vinyāsa-s for this Āsana. This is from the Kapila-mata. This Āsana resembles the flight path of a species of bird known as Cakora, and hence the name. In the
Dhyāna-bindu-upaniṣat, Lord Parameśvara tells Pārvati, “There are as many Āsana-s, as there are living beings in the world.” This statement can be recalled at this moment.

The eighth and fourteenth Vinyāsa-s are the Āsana-sthiti. The seventh and the thirteenth Vinyāsa-s are similar to the seventh and thirteenth of Ekapāda-śīrṣāsana. In the eighth and
fourteenth Vinyāsa-s, keep the palms firmly on the ground and do Pūraka-kumbhaka. After this raise the body to a position which is six Aṅgula-s above the floor. Observe the
picture carefully . The gaze must be directed between the ey ebrows. The other Vinyāsa-s are like those of Bhairavāsana.

Benefits: Tremors in the shoulder joints and wrists will be removed. This Āsana is prohibited for pregnant women.

34. Skandāsana (Pictures 083-084)

This Āsana has twenty Vinyāsa-s. The eighth and fourteenth Vinyāsa-s show the Āsana-sthiti. The other Vinyāsa-s are similar to Cakorāsana. In Paścimatānāsana, with the fingers of
both hands, the toes are held and the face is placed on the knees. In this Āsana, instead of doing that, extend the hands further in front and make the salutary gesture (namaskāra). In
this position bend the body slowly and place the face before the kneecap. Do Recaka in this sthiti. The gaze should be between the ey ebrows.

In Skandāsana, depending on the Vinyāsa-krama-s of the left and right sides, there are two variations. In the first picture, the right side Skandāsana is shown, while in the second
picture, it is the left side. It is believed that Skanda, the son of Pārvati, learnt this Āsana sy stematically from his father, Parameśvara and popularized it. Hence the name,
Skandāsana.

Benefits: This Āsana helps in pratyāhāra and in seeing the light in the Ājñā-cakra.

35. Durvāsāsana (Picture 085)

This Āsana has twenty Vinyāsa-s. The eighth is the right side Durvāsāsana, and the fourteenth is the left side. In the seventh and the thirteenth Vinyāsa-s, from Ekapāda-śīrṣāsana,
stand up to the the eighth and fourteenth Vinyāsa-s respectively . Study the picture carefully .

Do not bend the leg which is placed on the floor, but keep it straight. The gaze should be aimed at the tip of the nose. Pūraka-kumbhaka should be done completely and the head
raised appropriately . The other Vinyāsa-s are similar to Skandāsana.

Benefits: Complicated illnesses such as Elephantiasis, swelling in the scrotum, trembling and tremors of the head will be destroy ed. This Āsana also helps to reach the state of
Samādhi. Pregnant women should not practice this posture.

36. Ṛcikāsana (Pictures 086-087)

This Āsana has twenty four Vinyāsa-s. The ninth and seventeenth Vinyāsa-s alone are the Ṛcikāsana-sthiti. The seventh and fifteenth Vinyāsa-s are like Ekapāda-śīrṣāsana. The
other Vinyāsa-s are like Cakorāsana. The first picture (Picture 086) shows the right side version of Ṛcikāsana, while the second picture (Picture 087) shows the left side.

The beginning of the seventh Vinyāsa must be like Ekapāda-śīrṣāsana. Then do the eighth Vinyāsa like the first Viny āsa of Uttānāsana. The ninth Vinyāsa must be done like the
second Vinyāsa of Uttānāsana. This ninth Vinyāsa is shown in the picture. In this state, the hands and the legs which are placed on the floor should not be bent. Do [it] only [on]
Recaka. The tenth Vinyāsa is similar to the eighth Vinyāsa. The eleventh to the fourteenth Vinyāsa-s are the same as that of Kapilāsana, except for the Kapilāsana-sthiti. The
fifteenth to the seventeenth Vinyāsa-s are similar to the seventh to the ninth Vinyāsa-s of Ṛcikāsana on the right side. Do Recaka in the Āsana-sthiti as instructed above.

Benefits: This Āsana will help to control the breath for Prāṇāyāma practice.

37. Trivikramāsana (Picture 088)

There are seven Vinyāsa-s for this Āsana. The first to the fifth, and then the seventh Vinyāsa-s are the same as that of Utthita-hasta-pādāṅguṣṭhāsana. The second Vinyāsa shows the
right side Trivikramāsana, while the sixth one represents the left side. In the picture, only the left side version is shown. Equal emphasis on inhalation and exhalation is the essence of
this posture. The gaze should be fixed at the ey ebrows and the legs should not be bent or tilted.

Benefits: This keeps the body in a stable state and helps the rapid awakening of the Kuṇḍalinī

38. Gaṇḍa-bheruṇḍāsana (Pictures 089 - 090)

This Āsana has ten Vinyāsa-s. The sixth and the seventh Vinyāsa shows the Āsana-sthiti. The first picture shows the sixth Vinyāsa, while the second shows the seventh Vinyāsa. In the
fourth Vinyāsa, come to Caturaṅga-daṇḍāsana-sthiti and in the fifth Vinyāsa, arrive at Viparīta-śalabhāsana-sthiti. In the sixth Vinyāsa, extend both hands like a stick across both sides
[of the body,] and then bring the soles of the feet near the respective ears, with both heels touching the shoulders. This is shown in the picture (Picture 089). Then proceed to do the
seventh Vinyāsa as shown in the second picture (Picture 090). This is called Supta-gaṇḍa-bheruṇḍāsana.

In this state and in the earlier positions, Recaka and Pūraka must be equal. The gaze must be fixed between the ey ebrows. This must alway s be remembered.

Benefits: Goiter, inflammation of the glands of the neck and illnesses owing to a bloated stomach (Mahodara) will be cured. The Viśuddhi and Brahma-guhā-cakra will function in
a correct manner, facilitating the mind to [enter] the state of Savikalpa-samādhi. Pregnant women should not do this Āsana.
Picture 069 Marīcyāsana-sannāha-sthiti - Dakṣiṇa

Picture 070 Marīcyāsana-pari-sthiti - Dakṣiṇa

Picture 071 Marīcyāsana-sannāha-sthiti - Vāma

Picture 072 Marīcyāsana-pari-sthiti - Vāma

Picture 073 Nirālamba-sarvāṅgāsana

Picture 074 Ekapāda-śīrṣāsana - Dakṣiṇa

Picture 075 Ekapāda-śīrṣāsana - Vāma

Picture 076 Dvipāda-śīrṣāsana

 Picture 077 Yoga-nidrāsana

Picture 078 Buddhāsana - Dakṣiṇa

Picture 079 Buddhāsana - Vāma

 Picture 080 Kapilāsana

Picture 081 Bhairavāsana

Picture 082 Cakorāsana

Picture 083 Skandāsana - Dakṣiṇa

Picture 084 Skandāsana - Vāma

Picture 085 Durvāsāsana
Picture 086 Ṛcikāsana - Dakṣiṇa
Picture 087 Ṛcikāsana - Vāma
 Picture 088 Trivikramāsana

Picture 089 Gaṇḍa-bheruṇḍāsana-sthiti

Picture 090 Gaṇḍa-bheruṇḍāsana
 Description of Āsana-s (091-098)
39. Tāḍāsana (Picture 091)
This [Āsana] has three Vinyāsa-s. As shown in the picture, [stand with arms raised above the head] for fifteen minutes daily. Make this a routine. This Āsana will induce renewed
energy in the body, vitality in one’s walk and will enhance the digestive functions. It will also clean the Rudra-nāḍī and increase life-span. While doing this Āsana, equal breath
(sama-śvāsa) must be followed. Practice this Āsana every day at sunrise, worshipping the Sun God (Sūrya-bhagavān).

Benefits: If we practice this daily , longevity is increased.

40. Halāsana (Pictures 092)

This [Āsana] has twelve Vinyāsa-s. The eighth Vinyāsa is the Āsana-sthiti.

41 Mayūrāsana (Pictures 093)

There are nine Vinyāsa-s for this Āsana. The fifth Vinyāsa is the Āsana-sthiti. There are two forms for this Āsana. One is called Saṁpūrṇa-Mayūrāsana. The other is called
Ekapāda-Mayūrāsana. The picture here represents Saṁpūrṇa-Mayūrāsana.

In this posture, both hands are firmly pressed on the ground and with their strength, the whole body is balanced like the bar of a balance scale with both sides at the same level. In
the second ty pe of Mayūrāsana, only one hand is placed on the floor, and the body is balanced on this arm as earlier described. It is enough to just practice Saṁpūrṇa-Mayūrāsana.
Observe the picture carefully and learn how to position the hands.

This Āsana must be practiced on an empty stomach. If y ou have already eaten, practice after waiting for a duration of at least four hours. Depending on the capability of the
practitioner, this Āsana-sthiti can be done from one minute up to three hours. It is ideal to practice this regularly and remain in it for longer durations, [especially ] in the winter and
the colder months, rather than the summer.

Benefits: If this Āsana is practiced every day for at least fifteen minutes, a lot of benefits are achieved. Firstly, it will eliminate excessive flesh and toxins from our body, increase
digestive power and safeguard us from all illnesses. This Āsana will easily terminate respiratory illnesses, paraly tic diseases and all serious conditions. Practitioners who regularly
do this Āsana will not be affected by any illnesses.

42. Sālamba-sarvāṅgāsana (Pictures 094)

This [Āsana] has twelve Vinyāsa-s. The eighth Vinyāsa is the Āsana-sthiti. Many variations exist for this Āsana and they can be categorized into two main ty pes of variations:
Sālamba and Nirālāmba.

This posture and the next one (Śīrṣāsana) 77 that will be described, must be practiced with diligence and great caution, remembering the cautionary instructions mentioned earlier.
Before commencing to practice these Āsana-s, it must be ensured that the body is in very good health. If practiced in a hurry, it will not y ield appropriate results. These Āsana-s
must only be learned under the guidance of a Guru.

When describing these two postures, the Yoga-śāstra-s and experts proclaim that just like the head and heart are critical parts of our body, so too are these two Āsana-s like the head
and heart, among all the Āsana-s known. They also expound with great authority that when these two Āsana-s are practiced regularly and diligently, the practitioner will experience
the awakening of Kuṇḍalinī [and eventual movement of Prāṇa into the Suṣumnā-nāḍī]. Consequently, they will attain the abode of īśvara and will be swallowed in the sea of eternal
bliss. So say the wise.

Picture 091 Tāḍāsana

 Picture 092 Halāsana

Picture 093 Mayūrāsana

Picture 094 Sālamba-sarvāṅgāsana
Picture 095 Sālamba-śīrṣāsana : Version 1
Picture 096 Sālamba-śīrṣāsana : Version 2
Picture 097 Nirālamba-śīrṣāsana
Picture 098 Mukta-hasta-śīrṣāsana

End of the First Part

ILLUSTRATIONS OF Āsana Sequences

This section is not part of the main book, neither in the original Kannada text, nor in the Tamil version. However, it has been included in this version so that it adds clarity to the
practice of the listed Āsana-s in their corresponding sequences.

One of the main reasons for including this section, is to provide greater clarity to the reader, in understanding the instructions laid out by Krishnamachary a.

The following conventions have been adhered to, in presenting this section.

1) Only those Vinyāsa-krama-s that have been described are presented in this section. In some parts of the text, Krishnamachary a names a few Āsana-s, but does not describe their
techniques or benefits.

A few examples are Krauñcāsana, Ūrdhva-prasṛta-pādāsana, Śīrṣāsana etc. The sequences for these postures are not listed in this section.

2) On many occasions, some of the sequences only describe some of the steps, but not all. In these illustrations, the sequences have been completed for the sake of accuracy and
clarity . These positions are marked with a dotted box around them. An example has been provided below.

3) In certain positions, more than one position has the same sequence number. Such cases are underlined and numbered accordingly. In some of these cases, the positions are to be
uniquely held. In others it shows the transitional positions when moving between the numbered krama-s.

In the example provided below, the reader must infer that three positions are numbered as the second Vinyāsa.

4) All breathing instructions have been left out, as the author only provides them for some of the movements, and not all. It is possible that he chose to highlight only some of the
important respiratory instructions, as he expected the students to learn the whole techniques with a competent teacher.

The reader is advised to follow this directive and learn these sequences, under the supervision of a capable guide.

5) Some of the Āsana-s are not serially numbered. This is mainly because Krishnamachary a himself did not number these in his original work, but rather presented them as
variations of another posture. We have followed the same protocol here. Examples of this are Pādahastāsana, Trikoṇāsana, Ardha-Nāvāsana etc.
ILLUSTRATIONS OF Āsana Sequences (008 - 022)
ILLUSTRATIONS OF Āsana Sequences (023 - 045)
ILLUSTRATIONS OF Āsana Sequences (046 - 068)
ILLUSTRATIONS OF Āsana Sequences (069 - 090)
ILLUSTRATIONS OF Āsana Sequences (091 - 098)
GLOSSARY
abhyāsa practice
abhyāsa-krama procedure of practice
Adhikārin one who is eligible
Advaita-vedānta one of the sub-divisions of Vedānta
Aṇḍa cosmos
Aṇḍa-vāyu Hy drocele
Aṇimā one of the eight siddhi- s; It is the ability to transform oneself into atomic size
aṇimādi-siddhi-s the eight miraculous powers like Aṇimā
Agni fire
Agnihotra a Vedic ritual or sacrifice performed with fire
Agni-nāḍī also known as Śuṣumnā-nāḍī
ahaṃ-pariṇāma ego-centric stances
ahiṃsā non-violence
ajīrṇa-vāyu Vāyu associated with indigestion
akṣara sy llable
Alambusā-nāḍī the Nāḍī that reaches the forehead
Amantraka without Mantra -s
anaṅga-sādhana anti-limb exercises or no limb exercises
Anāhata-cakra the fourth Cakra located in the heart centre
aṅga part or limb
aṅga-bhaṅga-sādhana practice influencing only specific parts of the body
Aṅga-nyāsa touching the limbs of the body while reciting special chants
Aṅgula an unit of measurement, equivalent of a finger width
Apāna-vāyu one of the vital life forces mainly responsible for elimination
asteya non-stealing
Asthi bone
aṣṭā eight
asañcaya non-hoarding
Avul flattened rice flakes (Tamil word)
ācāra conduct related to life and/or rituals
Ā cārya preceptor; teacher
Ā diśeṣa the my thological thousand-headed serpent
Ā jñā-cakra the sixth Cakra located between the ey ebrows
ārjava straight forwardness
ākāra form
Ā malaka gooseberries
ānanda joy
ānanda-anubhava joy ful experiences
āntra-doṣa intestinal disorders
ārogya health
Ā sana posture; one of the eight limbs of Yoga
āstikya belief in supra-human entity or belief in the authority of the Veda-s
Ā śrama a meditation hut
Ā śvina name of one of the twelve months of the y ear in the traditional Indian calendar
ātma-ānanda the joy of experiencing Ātman
ātma-darśana vision of the Self
ātma-jñāna Self knowledge
ātma-vilāsa exuberance of Ātman
Ā tman the Spirit; the Self
āyur-bala longevity of life
āyurveda sy stem of traditional Indian medicine
bahiṣkṛta expelled
bandhu chief patron
Bandha particular action involving pressure or strain on the muscles
Bhāva name of one of the sixty y ears in the traditional Indian calendar
Bhastrika bellows ty pe breathing
bhūta-dayā compassion towards all living beings
brahmacarya study of the Veda-s ; the state of an unmarried religious student; abstinence or celibacy
Brahma-guhā-cakra also known as Lalāṭa-cakra which is located in the crown of the head. It is also sometimes known as Brahmara-guhā-cakra
brahma-likhita destiny
Brahmarandhra the home of the Self
Brāhmaṇa a man belonging to the first of the four original castes of the Hindus; anglicized as Brahmin.
Bṛhadāraṇyaka-upaniṣat one of the key Upaniṣat- s
Buddha a great saint, founder of Buddhism
buddhi intellect
buddhir-bala intellectual strength
cañcala fluctuations
Caitanya Consciousness
Cakora a my thical bird
Cakra energy center
Candra-nāḍī also known as Iḍā-nāḍī
Capātti a salty pancake made of wheat (non-Saṃskṛta word)
Cara the animate
cela disciple (a non-Saṃskṛta word)
cetana-śakti-svarūpa exuberance of Caitanya
chandas meter, as in poetry
citta mind
citta-vṛtti activities of the mind
dāna generosity
Darbha a kind of sacred grass (kuśa grass) used in Vedic rituals
Darśana sy stem of philosophy
dayā compassion
Deśa-abhimānin one who loves his motherland
Deva God; a deity
Devadatta one of the vital life forces responsible for y awning
Deva-pūjā worshipping God
Dhanañjaya one of the vital life forces responsible for nourishing the body
Dhanur-vidyā archery
Dharma code of conduct; duties; righteousness
Dhāraṇā concentration on a chosen focus
dhauti one of the cleansing techniques
dhṛti fortitude
Dhyāna meditation
divya-dṛṣṭi divine perception
divya-vastu divine virtues
doṣa fault; vice; deficiency
dṛḍha firm; strong
dṛṣṭi gaze
durmāṃsam bad deposits of flesh
ekāgra-citta one-pointed concentration of the mind
ekāgratā one-pointed concentration
Iḍā-nāḍī the Nāḍī that extends up to the left nostril
īśvara God
īśvara-praṇidhāna surrender to God
īśvara-pūjā worship of God
Garbhopaniṣat the Upaniṣat that deals with secrets of gestation and birth
Gāndhārī-nāḍī the Nāḍī in the left ey e
Gārgī a significant female figure of the Vedic period
Gheraṇḍācārya author of the Gheraṇḍa-saṃhitā
Ghṛta ghee, clarified butter
guṇa qualities
Guru teacher; preceptor
Guruji teacher; preceptor (a non-Saṃskṛta word)
Halva a sweet dish common in India (a non-Saṃskṛta word)
Hastijihvā-nāḍī the Nāḍī that reaches the right ey e
Haṭhayoga one of the schools of Yoga, that emphasizes the practice of Prāṇāyāma and its associated techniques
Haṭhayoga-pradīpikā one of the most popular texts on Haṭhayoga
Haṭhayogin a master of Haṭhayoga techniques
havis oblations; offerings
Hayagrīva one of the incarnations of Lord Viṣṇu
hiṃsā violence
homa offering oblations to gods by throwing ghee (clarified butter) into the consecrated fire
Hṛdaya heart
hṛī modesty
indriya sensory faculty
indriya-bala sharpness of the senses
Itihāsa history based on legends and traditions; a term used to refer to some of the classical Indian literature
jaḍa inert object; that which lacks intelligence
Jagad-guru Universal teacher
jala-guṇa nature of water
japa repetition of sacred sounds
jāgrad-avasthā waking state
Jāṭharāgni digestive fire
Jīva the individual; existence; life; Consciousness
Jīva-nyāsa metaphorical casting of the manifest body and invoking a divine form or body in its place
Jīvātman the individual spirit
Jñāna knowledge
jñāna-cakṣu the ey es of knowledge
Jñāna-rakṣaka guardian of knowledge
Jñānedriya-s the faculties of knowledge
Jñānin one who is full of knowledge
Jitendriya one who has conquered his senses
jitendriyatva control or conquest of senses
kaivalya identification with the supreme spirit; liberation
Kalā-nyāsa using Mantra -s to honor the chosen deity
kanda-mūlam radish; that which belongs to the family of shoots and roots
Kanda-sthāna a location above the genitals and below the navel, which is believed to be the source of all Nāḍī-s
Kannada a language spoken in Southern India, in the state of Karnataka
Kaṇṭha-sthāna throat
Kaṇṭha-vāyu the vāyu residing in the neck region
kāmya-karma motivated oblations
Kapha one of the three doṣa-s responsible for inertness and or stability
Kapha-doṣa phlegm and mucus (also see Kapha )
Kapila-mahaṛṣi the founder of the Sāṅkhya sy stem of philosophy
Kapila-mata the philosophical school founded by Kapila-mahaṛṣi
Kara-nyāsa touching with fingers or palms
karma actions or duties
karma-anuṣṭhāna the following of one's duties
Karmendriya-s five faculties of action
karti-sādhanā wrestling
karuṇā kindness towards all
kānti lustre
Kāra-būndi fried peanut flour (a non-Saṃskṛta word)
Kāra-vadai a snack common in southern India (a non-Saṃskṛta word)
Kevala-kumbhaka retention of breath alone
Kośa container; sack; encasement
krama a prescribed order of activities; step
Kriyā procedure
Kṛkara a subsidiary vital life force that induces sneezing
kṣamā equanimity
Kṣatriya a man belonging to the second of the four original castes of the Hindus
Kuhū-nāḍī the Nāḍī that reaches the genital organs
Kula-abhimānin who has fondness for his clan
Kumbhaka suspension of breath
Kuṇḍalinī unconscious, instinctive or libidinal force or Śakti , ly ing coiled at the base of the spine
Kuṇḍalinī-prabodha awakening of the Kuṇḍalinī
Kūrma one of the vital life forces that activates the blinking of the ey es
Lalāṭa-cakra also known as Brahma-guhā-cakra
laya merging; focusing
loka-uddhāraṇa welfare work among humanity
Madhvācārya a celebrated preceptor and author, the founder of a sect of Vaiṣṇava-s and the Dvaita-vedānta philosophy
Mahaṛṣi a great seer
Mahodara dropsy
mahodara-jāḍya sluggishness due to dropsy
manas mind
Manas-cakra the fifth Cakra present in the mind
manda-agni dull gastric fire; weak digestion
mañjana a traditional Indian herb used to clean the teeth
Manmatha god of love
mano-laya merging of the mind
mano-niyama discipline of mind
mano-upādhi mental worries
mano-vṛtti mental activities
mano-vyavahāra transactions of the mind; mental activities
Mantra a Vedic hy mn or a sacred pray er
mantra-japa repetition of the hy mns as in pray er
mantra-upāsana religious meditation on the Mantra
Maṇipūraka-cakra the third Cakra located in the navel
Marīci-mahaṛṣi one of the ten patriarchs created by the first Manu
Mastaka head
Mastiṣka brain
mati thoughtfulness
maṭham a monastery ; seminary
mārga path; way
mātaṅginī the best of elephants; also my thological mother of elephants
Mātṛkā-nyāsa placing in or assigning Saṃskṛta alphabets to various parts of the body
Medhākośa intellectual sheath
mitāhāra appropriate dietary habits
Mīmāṃsa one of the six schools of Hindu Philosophy
Mozham an unit of measurement used in southern India (a non-Saṃskṛta word)
Mudrā special techniques using body , mind and Prāṇa in practice of Yoga; gesture
Mukti-nārāyaṇa-kṣetra one of the most sacred places of worship for Vaiṣṇava Hindus, located in Muktinath, Nepal
mūla-nāḍī-s root Nāḍī-s
Mūlādhāra the base of the spine
Mūlādhāra-cakra the first Cakra located at the base of the spine (region of the anus) and the foundation of all Cakra-s
Mūng-dāl also known as green gram
naimittika-karma an occasional rite or a periodical ceremony
namaskāra salutation
Nāda inner sound
Nāḍī generally any tubular organ of the body such as an artery or vein; in Yoga, it is a channel for Prāṇa
Nāḍī-granthi knots of the Nāḍī-s
nāḍī-sthiti associate nerve clusters
Nāga one of the vital life forces that activates belching
nidrā the state of sleep
Nidhidhyāsana meditation
Nigamānta-mahādeśika a celebrated poet, devotee, philosopher and preceptor of the Vaiṣṇava sect of the 13th century AD; also known as Śrī Vedānta- deśikācārya
nirbhaya devoid of fear
nirūpaṇa proving
niṣkāmya-karma actions performed without a desire for fruit
niṣṭhā whole hearted; devoted
nitya-karma any daily and necessary rite, act or duty
Niyama personal discipline
Nṛsiṃha Bhāratī an Ācārya (1879 - 1912) of Śrī Śāradā Pīṭham, one of the maṭham-s founded by Śaṅkarācārya in Sringeri, Karnataka
nyāsa gestures
Nyāya the school of logic; one of the six schools of Hindu philosophy founded by Gautama-mahaṛṣi
Pañca-mahā-pāpa five great sins
Pañca-prāṇa the five main Prāṇa-s namely , Prāṇa, Apāna, Vyāna, Udāna and Samāna
Paṇḍita a scholar
Parakāla-maṭha a monastery order founded by Śrī Vedānta-deśikācārya, located in My sore, Karnataka
paramāṇu an infinitesimal particle; an atom
Paramātman the Supreme Self
Parameśvara the highest Lord
pariśuddha-jñāna well-refined knowledge
Pāṇḍu-roga Anemia
Pārśva-nāḍī the Nāḍī that moves to the sides of the body
Pārśva-vāyu the Vāyu responsible for paraly sis
Pārvati consort of lord Śiva
Piṅgalā-nāḍī the Nāḍī that reaches the right nostril
Piṇḍa manifest matter
Pitta one of the three doṣa-s responsible for digestion and metabolizing feelings and emotions
prakaraṇa a section
prakāśa-svarūpa self-luminous
prakṛti natural disposition; the original source of the material world
prakṛti-śarīra-saṃbandha bondage with the body and the material world
pramāṇa evidence; authority
Prapañca external world
Prapañca-jñāna the knowledge of the external world
prapañca-sāra essence of the external world
prapañca-sthiti entire cosmos
Pratyāhāra sensory control
pratyakṣa-anubhava perceptible experience
Prāṇa life force
Prāṇa-bala vitality of breathing
Prāṇa-vāyu one of the vital life forces mainly responsible for improving longevity of life
Prāṇāyāma conscious and careful regulation of breath
prāsa alliteration
Purāṇa ancient history
Pūjya a prefix to indicate reverence
Pūraka inhalation
Pūraka-kumbhaka retention after inhalation
Pūrva-pīṭhikā introduction
Pūṣā-nāḍī the Nāḍī that terminates in the right ear
rajas also rajo-guṇa; the quality of passion of the mind; one of the three fundamental characterstics of mind or matter
Rakta blood
rakta-śodhana purification of the blood
Rājayoga a sy stem of Yoga that primarily focuses on mind control
Rāmamohana Brahmacāri a master of Yoga, who was living in the foothills of Lake Manasarovar; the Yogācārya of Krishnamachary a
Recaka exhalation
Recaka-kumbhaka retention after exhalation
ṛṣi seer
ṛtu season
Rudra-nāḍī one of the main Nāḍī-s in our body
sahasra one thousand
Sadācārya benevolent teacher
sad-viṣaya spiritual practices; noble matters or subjects
Sahasrāra-cakra a Cakra located directly above the throat; some opine that it is located at the crown of the head.
sahasrāra-dala-kamala-bīja thousand-petalled lotus seed
sahavāsa-doṣa effects of bad association
sama-bhāvana equal attention
samantraka with Mantra-s
Samasthiti standing in attention
sama-śvāsa-uchvāsam same ratio of breathing in and out
Samādhi complete absorption of the mind
Samāna one of the vital life forces that aids digestion
saṃhitā a collection
saṃkalpa decision to act
Saṃskṛta refined or highly polished; the Saṃskṛta language, anglicized as Sanskrit
Sanātana-dharma ancient moral codes; traditional rules of conduct and behavior
Sandhyā-vandana Sun salutation performed at the three movements of transition of the Sun - dawn, noon and dusk
sannāha-sthiti the preparatory state
santoṣa contentment
sarala-gati easy movement
sarva-aṅga-sādhana practice engaging all parts of the body
Sati a custom of the past in which a widow jumps alive into her husband’s py re to immolate herself
Sattva-guṇa purity of mind; one of the three fundamental characterstics of mind or matter
sattva-guṇa-manas-sthairya steadiness of mind based on purity
Satya-vādin one who speaks the truth
satya truth; reality
saukhya pleasure, happiness; health
savikalpa imaginary objective thoughts
Sādhanā practice or exercise
sāmājika law on moral and other grounds
sāmājika-sudhāraṇā reformation of society at large
Sāṃbrāni fragrant resin (a non-Saṃskṛta word)
Sāṅkhya one of the six schools of Hindu philosophy founded by Kapila-mahaṛṣi
sāttvika virtuous, good
siddhānta-vākya-śravaṇa listening to philosophical words
siddhi miraculous powers
Skanda one of the sons of Lord Śiva
smṛti retentive memory
snāyu-vṛtti-sthambhana control over the nervous sy stem
sthairya mind stability
sthira stable
sthiti state; posture; position
sthūla-jaḍa gross and inert
sukha comfort; joy
Suṣumnā-nāḍī runs between Iḍā and Piṅgalā , but rises all the way to the crown of the head
suṣupti dreamless sleep
sūkṣma-jaḍa subtle and inert
sūkṣma-phala subtle results
Sūrya-bhagavān Sun God
Sūrya-cakra the Cakra that lies three inches above the navel
Sūrya-namaskāra ancient practice of Sun meditation
Sūrya-nāḍī also known as Piṅgalā-nāḍī
svabhāva essential nature
svadharma one's own duties and responsibilities
svādhīna under one's own control
Svādhiṣṭhāna-cakra the second Cakra located in the spine
svādhyāya self-study ; self-reflection; study of ancient texts
svajāti-dharma prescribed responsibilities according to one's class
svapna dreams
svara notes
svara-vijñāna knowledge of acoustics
svarita base note
svarūpa psy chological nature; natural constitution; own form
Svātī one of the celestial stars in Indian Astrology
Svātmārāma the author of Haṭhayoga-pradīpikā
Śaṅkarācārya a philosopher-saint who is the exponent of the doctrine of Advaita-vedānta
Śaṅkhinī-nāḍī the Nāḍī that reaches the Mūlādhāra-cakra
Śakti energy ; force
Śānta peaceful
Śarīra the phy sical body ; that which decay s
Śarīra-nyāsa touching the different parts of the body
Śauca cleanliness
Śānta-citta peaceful mind
Śārīrika- sakriyata phy sical agility
Śāstra sacred precept of rule, scriptural injunction
Śāstrīya-sāttvika-manas sy stematic spiritual mind consistent with Śāstra-s
Śiva one of the sacred Triad of Gods in Hinduism
Śiva-saṃhitā an authoritative Haṭhayoga text
Śleṣman mucus
Śloka a hy mn or verse of praise
Śraddhā total faith
Śrama-parihāra rest to the body
Śrī honorific prefix before the names of Gods and eminent people
Śrīmān honorific prefix before the names of eminent people
Śruti listening; the Veda-s ; harmony
Śuddha-manas-sthairya pure mental stability
Śūdra a man belonging to the fourth of the four original castes of the Hindus
Tamil a language that is spoken in the southern part of India, in the state of Tamilnadu
tamo-guṇa inertness of mind; one of the three fundamental characterstics of mind or matter
tapas austerity
tapasvin one who practices austerity
tarka-vāda-bhūmi ground for logic and discussion
tarka logical discussions
Tattva-nyāsa using Mantra -s to acknowledge the different elements that constitute the body
tāmasika of tamo-guṇa
tātparya purport; meaning; explanation
uccaiù high
Udāna one of the vital life forces that gives excellent health by removing phlegm and associated products
udāsīna one who is indifferent
udātta higher note
upadeśa teaching through oral instructions or advice of the learned
Upaniṣat a collection of Vedic texts that deal with the inquiry of the Supreme Spirit
Upa-prāṇa subsidiary Prāṇa
upa-vāyu subsidiary air
upāṃśu mild recitation
Urad-dāl black gram
Ursu a particular tribe of people (a non-Saṃskṛta word)
utpluti jump
utsāha enthusiasm
Ūdupatti incense (a non-Saṃskṛta word)
ūrdhva-retaskara spiritual energy ; capacity to send one’s seminal fluids upward
Vaidika of or related to the Veda-s
Vaidya-śāstra science of medicine
vairāgya dispassion
Vaiśeṣika one of the six Hindu schools of philosophy of India founded by the sage Kaṇāda
Vaiśya a man belonging to the third of the four original castes of the Hindus
Vaiṣṇava a devotee of Lord Viṣṇu
vakra defect
Vakṣas Chest
vāk-bala strength of oral expression
Vāta one of the three doṣa-s responsible for all movement in the phy siology from mind to the arteries
Vāta-roga disease caused by imbalance of Vāta
Vāyu air
vāyu-sañcaraṇa flow of air
Veda a collection of sacred texts considered to be the most ancient in Hinduism
veda-adhyayana learning of the Veda- s
veda-pārāyaṇa recital of the Veda- s
Vedānta one of the six schools of Indian Philosophy founded by Veda-vyāsa
vidhṛta seized; held; grasped
vidyā knowledge; skills
Vijñāna-śāstra the science of knowledge
vikalpa fantasies; imagination
vikāra modification due to change
vilakṣaṇatva greatness; being extraordinary
viṃśati twenty
Viśiṣṭa-advaita- vedānta one of the schools of Vedānta
viśrānti peace
Viśuddhi-cakra the fifth Cakra located in the throat
viśva the universe
Viṣṇu one of the sacred triad of Gods in Hinduism
Vinyāsa sequence; arrangement
vīrya-bala strength of virility
Vīrya virility ; seminal fluid; vigour
Vyāna one of the vital life forces that regulates the functioning of muscle, bone marrow, tendons and other tissues
Yama social behavioral norms
Yaśasvinī-nāḍī the Nāḍī that terminates in the left ear
yati a pause in music; rhy me
Yatirāja Rāmānujācārya a great philosopher-saint who propagated the Viśiṣṭa-advaita-vedānta philosophy
yātrā journey or pilgrimage
Yogayājñavalkya-saṃhitā an authoritative text on Yoga composed by Yogī Yājñavalkya
Yogaśālā school of Yoga; the school founded by Krishnamachary a in My sore
Yoga-śāstra the science of Yoga
yoga-nidrā state of total lightness and attention; also kaivalya
Yoga-sūtra the principle text of Yoga, authored by Yogācārya Patañjali
yoga-rahasya secret of Yoga
yoga-sādhana practice of Yoga
yoga-siddhi accomplishment of Yoga
Yogin a practitioner of Yoga ; a contemplative saint
yoga-abhyāsa practice of Yoga
Yoga-abhyāsin a practitioner of Yoga
Yogācārya a master of Yoga
Yogeśvara Lord of Yoga
yukti inference; reasoning
Annexure 1
Sample page from the manuscript of a translation done by TKV Desikachar and ER Ramaswamy Iy engar. Probably from the late 1980-s.
Annexure 2
Sample page from a translation done sometime between 1993 - 1995, this was done by TKV Desikachar and the staff of Darśanam magazine. This set of documents was discovered in March
2011.
Sannidhi of T Krishnamacharya Yoga
Among the Yogis who revolutionized Yoga in the twentieth century, the legendary master Professor T Krishnamachary a shone the brightest through his personal example, his healing touch
and his diverse contributions in the different fields of Yoga such as Therapy and the process of spiritual transformation. He was a pioneer in the revival of the ancient teachings of y oga and in
preserving their relevance for the modern world. He championed an intelligent approach to Yoga, whereby its tools and techniques are adapted to respect the needs, abilities and requirements
of each individual, be it in the domain of health, healing or spirituality. The popularity and appeal of his students, including Indra Devi, Pattabhi Jois, BKS Iy engar and particularly, TKV
Desikachar, testify to the significance of his life’s work and teachings and to his position as one of the most significant Yoga masters of the modern era.

TKV Desikachar, son and the principal student of Krishnamachary a, continues to carry this tradition into the 21st century. He has been instrumental in building bridges between Yoga and other
healing modalities, inspiring thousands of Yoga practitioners worldwide.

Some of the significant highlights of the teaching tradition of Krishnamachary a are the following:

• The entire range of y oga’s tools is utilized in a practical and experiential manner
• In individual settings, personalized y oga programs are evolved for therapy or general needs
• Group classes are taught with a specific focus that provides individual attention and care
• Yoga Therapy utilizes an integrative approach that is complementary to other healing modalities
• The teachers/therapists are constantly growing and learning through mentoring, personal practice and continuing education programs

The most common tools used in this tradition include postures (asana), breath regulation (pranay ama), meditation (dhy ana), dietary recommendations (ahara niy ama), lifesty le suggestions
(vihara niy ama), chanting (mantra), visualizations / affirmations (bhavana), gestures (mudra), and guided self-inquiry (svadhy ay a).

Though he originally intended to create an umbrella organization to network qualified teachers and trainers around the world, due to recent perspective changes, TKV Desikachar and his
colleagues have initiated a set of restructuring efforts to bring forth The Sannidhi of Krishnamachary a Yoga (SKY).

The Sannidhi of Krishnamacharya Yoga (SKY) is founded by TKV Desikachar and Menaka Desikachar. It will be the medium through which the whole range of the teachings of T
Krishnamachary a will be extended into the current century in a traditional manner, y et relevant to the modern era.

The objectives of Sannidhi of Krishnamcharya Yoga (SKY) include

• Increasing awareness of Yoga and its many applications especially in the domains of Health, Healing and Spiritual Transformation.
• Promoting and sharing Yoga as a complimentary therapeutic approach both in one to one settings, as well as in specialized focused groups.
• Offering Training programs of the highest standards in Yoga and Yoga therapy .
• Collaborating with other modalities of healing to facilitate integrative paradigms in healing.
• Creating and sharing educational resources that support the understanding and study of Yoga.
• Supporting the network of Yoga teachers and therapist through continuing education. Initiating Research studies to evaluate the role of Yoga in contemporary health care.
Media Garuda
Media Garuda is the in-house media wing of the Sannidhi of Krishnamachary a Yoga. Its main objective is to bring out high quality projects through various media (conventional and modern),
so that the best resources from traditional and contemporary knowledge paths are made available to the diligent seeker. Media Garuda’s projects are meant to inspire, reflect and transform the
connoisseur of culture, wisdom, art, healing and spirituality .

To request more information on Media Garuda’s or how to order its products, please email info@mediagaruda.com

Current List of Titles

1. Masters in Focus: Inspiring images of Yogacary a Sri T Krishnamachary a and his pupils.
By Kausthub Desikachar.
124 Pages. 240 by 300mm. Hard Cover.

Masters in Focus is a limited edition publication, that honors T Krishnamachary a and his “four-most” students Indra Devi, Pattabhi Jois, BKS Iy engar and TKV Desikachar. The book features
rare photographs of these teachers, especially from their private lives. Both archival photographs, as well as recent ones cover the pages of this artisically designed book, printed on very
special kind of paper that emphasizes the photographic quality . Many of these photographs have previously been unpublished, and hence offer great insights into their inspiring lives.

2. Footsteps in the Heart: Selected poems of Kausthub Desikachar.

101 Pages. 148 by 210mm. Soft Cover.

Footsteps in the Heart is a selection of emotive poems that invite us to spend time considering the meaning of life through love, life, death, faith and friendship. Through simple y et sy mbolic
verses, these poems that are inspired by profound experiences, are deeply evocative, and contain multiple lay ers of meaning. The reader will appreciate this work by taking time to integrate
these words and reflect on their significance through the prism of his/her own life. Footsteps in the Heart will appeal to every reader who wants to be reminded of the potency of each moment
of life, and how every moment of it, is indeed a gift.

3. Yoga Makaranda The Nectar of Yoga.

By Professor T Krishnamachary a.
268 Pages. 172 by 220 mm. Paperback. ISBN 978-81-920716-1-9

Yoga Makaranda was Krishnamachary a’s first book on Yoga, published originally in the Kannada language in 1934. This book was one of the very few available on the subject of y oga at that
time, and also the first one to present the practice of Asana-s in a sequential manner (Vinyasa-krama), a method unknown at the time to the general public. The English version, translated by
TKV Desikachar, son and long time pupil of Krishnamachary a, presents some of Krishnamachary a’s earliest teachings and features ninety -nine archival images of the master himself and his
students at the time. It also contains beautiful illustrations of the sequences listed and expository notes to guide the reader towards a profound and erudite understanding of this vital aspect of
Krishnamachary a’s teachings.

4. Mantravallī: An Anthology of Sacred Chants

369 Pages. 172 by 220mm. Paperback. ISBN 978-81-920716-2-6

Mantravallī is a compilation of selected chants from the Veda-s as taught by Vedācārya Krishnamachary a. Forty -six chants including passages from the primary Upaniṣat-s, Saṁhitā-s and
Āraṇyaka-s, as well as popular Sūktam-s and Śloka-s, are presented in traditional Devanāgarī script and the Roman transliteration form with easy -to-follow notations. Every chant is preceded
by a brief introduction in English, French and German, indicative of its context and meaning. The book also includes a guide to pronouncing the transliterated Sanskrit sy llables. The Mantravallī
will be of great value to students and teachers of Vedic chanting who seek to preserve and sustain the authenticity of this ancient tradition while exploring its powerful potential.

5. The Heart of Asana : A Comprehensive Manual of Classical Yoga Postures

By Dr. Kausthub Desikachar.
564 Pages. 288 by 224 mm. Hardbound. ISBN: 978-81-920716-4-0

The Heart of Asana is a multilingual guide containing a wealth of information on the mindful practice of traditional Yoga postures in the Vinyasa-krama sty le. Richly illustrated, it covers
various aspects of Asana-s, including meanings of Asana names, its classification, notes on significant areas of detail, role of Bandha-s to be performed, classical source texts that describe the
posture, common variations, its classical Vinyasa-s and much more. These are presented in English, Spanish, French and German in a reader friendly lay out designed to appeal to both
beginners and advanced practitioners.

Regardless of the tradition of practice, this meticulously researched text featuring 234 Asana-s and 579 Vinyasa krama-s, will prove an invaluable resource to students seeking to engage in a
diligent practice of Asana-s with a holistic awareness of their technique and subtleties and to thereby unravel their true, potent purpose.

6. A Guide to Vedic Chanting

By TKV Desikachar with Dr. Kausthub Desikachar.
66 Pages. 204 by 152 mm. Paperback. ISBN: 978-81-920716-5-7

The Veda-s are ancient scriptures in the Sanskrit language. Traditionally, it is believed that the Veda-s are the breath of the Lord and hence eternal, not composed by humans but revealed to
ancient seers while in a deep meditative state. Considered complete and impeccable, they wield high influence on Indian scriptures and are held sacred by millions to this day. Due to this
belief in their divine origin, even those Vedic verses where the rules of Sanskrit Grammar seem to be violated, are recited unchanged.

‘A Guide to Vedic Chanting’ has been compiled to orient a beginner in the art of Vedic chanting to its history and technique. It will serve as a useful resource when embarking on the magical,
potent journey of sacred sounds.

7. Liberating Isolation : The Yogasūtra of Patañjali

by Frans Moors.
250 Pages. 172 by 220 mm. Paperback. ISBN: 978-81-920716-5-7

Yoga is now widely accepted in every corner of the world and y et people do not realize the depth of its philosophical merit. Modern day practitioners talk about it glibly without comprehending
its potency to explore our deep py sche, and facilitate personal and spiritual transformation. Despite unknown origins, Yoga was documented for the first time in the form of the Yogasūtra,
authored by the great Yogī Patañjali. Presented in the form of pithy statements, this text documents the entire philosophical sy stem of Yoga in four logically arranged chapters. The aphorisms
are simple in their rendering, y et pregnant with lay ers of meaning. The profound worth of this work has kept it alive through history, and every succeeding master of Yoga has alway s
considered the Yogasūtra as the definitive source of reference.

Liberating Isolation is an English translation and commentary on the Yogasūtra by Frans Moors, a long time pupil of the renowned Yogācārya TKV Desikachar. It presents the essence of Yoga
philosophy to international readers, and features the aphorisms in both the classical and simplified forms in Devanāgarī script, their transliterated version, word-to-word meaning, and a concise
translation and commentary . The text also includes a comprehensive word index to aid readers in their reference and studies, and a booklet with chant notations.

Liberating Isolation : The Yogasūtra of Patañjali will be a great asset to every serious student and teacher of Yoga intending to delve deep into this significant teaching.
1
In the many interactions I have had with the gentle “Guruji” from My sore, Śrī Pattabhi Jois himself, never made this claim even once, despite questioning about this topic.

2
A reverential way to address a teacher. It is from the Hindi language.

3
Also a non-Saṃskṛta word, has the following meanings - apprentice, disciple or initiate

4
Traditional Ācārya-s followed a convention of beginning their treatises by acknowledging their family deity . This was called upadeśa-vidhi. In the case of Krishnamachary a, his family deity
is Lord Hayagrīva, one of the incarnations of Lord Viṣṇu. In this form, the head is represented by that of a horse, while the rest of the body is human.

In this incarnation, my thology suggests that the horse-headed Hayagrīva, is supposed to have battled demons to restore the precious teachings of the Veda-s. It is sy mbolic that Lord Hayagrīva
is Krishnamachary a’s family deity, because like Hayagrīva, he too had to battle a lot of demons (in the form of obstacles) to re-establish the lost teachings of Yoga and allied disciplines in the
twentieth century .

5
In the healing disciplines of Yoga and Āyurveda, the role of sleep has been greatly advocated. Not only does it serve as a means to rest and recuperate the body, but it also builds strength into
the sy stem by bringing a predominance of tamo-guṇa. In the natural cy cle of guṇa-s, tamas strengthens and consolidates, sattva cooks/processes, while rajas distributes or acts. The guṇa-s are
closely linked to the doṣa-s of Āyurveda.

In addition, sleep is also a retreat for Prāṇa and Consciousness. While the wakeful state provides the scenario, where Prāṇa extends all the way to the body, senses and mind, in the “dream
state,” Prāṇa reaches only to the mind and other internal faculties. In the state of sleep, the Prāṇa is completely withdrawn even from the mind and the other internal faculties. Then, it retreats
to the Consciousness and stay s there. For the above reasons, the role of sleep must not be ignored.

6
Nidrā, the state of sleep owing to absence of activity, is of two kinds. One, which is easily accessible to most of the human population, is the one dominated by tamo-guṇa. Owing to the
heaviness or inertia of nature, the body and mind switch off. This state is the sleep that most living creatures are used to.

The other kind of sleep, is the state of inactivity in the mind, owing to the predominance of sattva- guṇa. This state occurs only when the mind is filled with sattva-guṇa and there is absolute
stillness in the entire sy stem of body, senses and all faculties, both internal and external. This is considered as the highest state of Yoga, and hence, is not so easily accessible to most of the
people, who are so strongly under the influence of rajo-guṇa and tamo-guṇa.

In today ’s Yoga market, a lot of relaxation techniques are used and marketed as “yoga-nidrā.” This is both misleading and an incorrect use of the term, as yoga-nidrā is a state of total lightness
and attention, rather than a state of relaxation.

7
In many of the classical Yoga texts, the metaphor of the Yogin being like a farmer is used. In the Yoga-sūtra, the word kṣetrika is used (Yoga-sūtra - IV.3), while in the Bhagavad-gītā, the term
used is kṣetrajña (Chapter 13.3). Krishnamachary a draws inspiration from these and uses the same metaphor here.

The significance of this idea is many fold. On the one hand, it indicates the concept that a practitioner must respect the seed potential within oneself when apply ing the practices of Yoga and
other such disciplines. It also signifies the principle that just as the farmer has to pay close attention and care to every stage of development of the crop, in the same way, a Yoga-abhyāsin too
must not become complacent during the stages of personal transformation.

8
In many of the Yogic texts the concept of total faith (Śraddhā) is laid out very explicitly. This faith is not necessarily a faith in an outside entity such as a teacher, nature, an idol, etc., but
rather, it is about a deep conviction in one’s own ability. This is a self-empowering discipline. Both practitioners and teachers of Yoga, must remember this principle very clearly in their Yoga
journey .

9
While the common understanding among Yoga practitioners is that there are seven Cakra-s in the human body , it brings an air of intrigue when Krishnamachary a lists that there are ten.

This extended list is based on certain Yogic texts that are either lost forever, or not in vogue now. It could also be based on certain oral traditions that were accessible to him at that time, but
seem to have gone missing today .

What is also very significant to note in this section on Cakra-s, is that he is very clearly expounding that mastery over these Cakra-s happens through the practice of Prāṇāyāma. This serves as
a strong reminder for a re-orientation in the minds of modern-day practitioners, who are more interested in pursuing mainly phy sical postures as their predominant yoga-abhyāsa.

10
It must be noted that the region of the Maṇipūraka-cakra, is around the navel area, in the vicinity of which are the stomach, liver and spleen. These are important organs for our metabolic
process, which transforms nourishment into energy . This energy is absorbed by all organs of the body (both internal and external) for its proper functioning.

If there is some impediment to the metabolic process, resulting in the disruption of the energy supply, then it will in turn affect the functioning of the organs. This is why it is believed that the
Maṇipūraka-cakra, is the chief care-taker of all organs in our body .

11
This breathing technique, where the active breathing components of inhalation and exhalation are of equal duration is called Samavṛtti-prāṇāyāma.

12
There are five main containers (Kośa-s) in the body. The first four are common to men and women. They are: stomach ( Anna-kośa), lungs (Prāṇa-kośa), bladder (Mūtra-kośa) and large
intestine (Mala-kośa). The scrotum (Vīrya-kośa) is the fifth sack for men, while it is the uterus (Rajaù-kośa) for women.

13
This must not be taken literally, but rather metaphorically. It essentially means that when one is able to gain mastery ( siddhi) over this Cakra, one will gain full control over oneself. Such a
person will not be under the control of any one else, but rather, will be able to influence others, positively or otherwise, through the inner strength gained.

14
While it is generally understood that Sahasrāra-cakra, is located at the crown of the head, Krishnamachary a mentions this located above the throat. This is probably an idea drawn from
some special references that are difficult to trace now.

15
Such a concept is explained even in the Yoga-sūtra of Patañjali, in the second chapter - Satyapratiṣṭhāyāṃ kriyāphalāśrayatvaṃ - II.36.
16
In the process of meditation, there are three components involved. Dhyātṛ, the meditator, Dhyeya, the focus of meditation and finally, Dhyāna, the link between the other two. In this
process, the qualities of the Dhyeya are acquired by the Dhyātṛ. This is what Yogācārya Krishnamachary a implies here.

17
This point raised by the author here clearly indicates that yoga-sādhanā takes time, and must not be hurried. In the modern-day context of instant gratification, this concept is perhaps the
biggest impediment. However, it is without a trace of doubt that such gains obtained from long term practices of Yoga, will also be sustained over a long term.

18
The pantheon of philosophies originating from India, especially the ones consistent with the Veda-s, are categorized into different kinds based on what they represent. While some of them
are Vyākhyāna-Śāstra-s (elaborative teaching), some others are Jijñāsa-Śāstra-s (intellectual pursuits) and y et others, more specifically, Yoga-darśana a r e Anuśāsana-Śāstra-s (experiential
teachings). This is a clear indication that all that has been described in Yoga-darśana can be experienced, provided the prescribed practices are appropriate.

The appropriateness of practice demands that a competent teacher exists, who can guide the student carefully and sy stematically. It also demands that there is a dedicated student who
meticulously follows the practice, along with the prescribed disciplines or rules. Because these two ingredients are becoming rare in today ’s society, the experience of Yoga seem elusive. But,
its elusiveness must not be the reason to conclude that it is not real.

19
Sādhana-catuṣṭaya refers to the fourfold qualifications that a Sādhaka must have, as a prerequisite for his spiritual journey. Though there are slight differences in the view of what these four
steps constitute, the commonly acknowledged steps are the following: a) nitya-anitya- vastu-viveka - discernment about what is permanent and impermanent, b) ihāmutrārtha-phala-bhoga-
virāga - detachment from fruits of actions from momentary or other actions, c) Śamādi-ṣaṭka-sampatti - attainment of six characters such as Śama (mastery of mind), dama (restrain of
external senses), uparati (following one’s own Dharma), titikṣā (endurance of extremes), Śraddhā (faith) and samādhāna (equanimity ) and d) Mumukṣutva - The wish to attain liberation.

20
In making a statement such as this, Krishnamachary a reminds us of the context in which Yoga manifested. This is relevant because Yoga is a holistic discipline, that deals with the human
being in a holistic manner. When the term “holistic” is used in this context, it not only refers to the internal environment, but also to the external environment and the dy namic sy nergies
between the two.

21
Despite the fact that Yoga can be pursued by any one, Krishnamachary a makes such a powerful statement that it must not be taught to some undeserving students. This needs some
reflection. It must be observed here that Krishnamachary a makes a comment about teaching Yoga to those who will in turn teach.

Teaching is a great responsibility. Hence, a powerful discipline like Yoga, has to be taught responsibly and in a careful manner. If abused, not only do those who are abused suffer, but it also
brings a bad reputation to the entire discipline itself. It is for this reason that Krishnamachary a is so vehement in his comment. It could also imply that while he was teaching in My sore, he had
to contend with some ill qualified teachers, who were operating at that time.

22
This is a strong reminder that the benefits of yoga-sādhanā accrue only in the long-term. This is perhaps the best or the worst aspect of Yoga depending on how one looks at it. If one would
like short-term results, that are easy to come by, then surely this is the worst aspect of Yoga, and surely the biggest deterrent. However, if one looks for benefits that are sustainable, then this is
the best aspect of Yoga. The results obtained through patient and long-term discipline of Yoga will not be lost so easily . This is one of the things Krishnamachary a is reminding the reader.

There is another aspect to this reminder. Most people give up something when it is difficult or ridden with obstacles. There is a fine line of difference between difficulty and suffering. While
neither the Yoga-darśana, nor Krishnamachary a, suggest that we must endure endless suffering or pain to succeed, they remind us that the results of Yoga will not come easily. The journey of
Yoga will have obstacles and challenges in its path. It is precisely by working through these that our potential blossoms, and is sustained. So, the reader must not confuse the term, “difficulty ”
used here to indicate suffering (or pain).

23
Once again, Krishnamachary a reminds the reader of the importance of Prāṇāyāma. Most of the classical Yogācārya-s viewed the regulation of breath as one of the most central practices
of Yoga.

Even the great Veda-vyāsa, in his commentary on Yoga-sūtra, comments that there is no austerity (Tapas), greater than Prāṇāyāma - “tapo na paramaù prāṇāyāmaù.”

24
It is conceivable that during the 1930’s, when Krishnamachary a wrote this text, there were quite a few extraordinary Yogin-s, who had absolute mastery over their Prāṇa, through the
strength of their discipline and practice, and hence, were living for a very long time. These kind of exemplary masters are becoming rarer by the day .

25
Despite listing the four paths of Yoga, Krishnamachary a only defines two of them in this text. Some reflection is needed to consider whether it was oversight, or whether there was some
purpose behind his omission. A considered introspection reveals that his omission is justified.

At a later stage in the text, he mentions that Mantra in yoga-abhyāsa, is not for every one, and just for those who are authorized for its practice. This puts Mantrayoga out of reach for quite a
few people, and probably is the reason he opted not to expound further on this topic, as he wanted to keep this book open to all kinds of readers.

Also, it is quite clear that this book was mainly targeted at the general audience of the time, which can be considered as amateur practitioners of y oga. This automatically puts the path of
Layayoga which is meant for very advanced practitioners, out of context for most of readers of Yoga-makaranda.

26
In an earlier chapter, the author mentions that there are five Yama-s, while here, he is giving us an elaborated list of ten. The same is the case with the Niyama-s. While the five earlier ones,
are referenced from the Yoga-sūtra-s of Patañjali, the expanded list is from other Haṭhayoga texts.

27
In the Indian religio-philosophical sy stems, there is the belief that there are fourteen worlds that exist. Seven of them form the earth and what is above, while the remaining form part of the
nether-worlds.

The seven upper-worlds are called Bhūloka, Bhuvarloka, Suvarloka, Maharloka, Janaloka, Tapoloka and Satyaloka. The seven nether-worlds are known as Atalaloka, Vitalaloka, Sutalaloka,
Talātalaloka, Mahātalaloka, Rasātalaloka and Pātālaloka.

Of these, the Earth is Bhūloka, Heaven is Satyaloka and Hell is Pātālaloka.

28
Hindu religion is poly theistic, and hence, is constituted of many Gods and Goddesses. Each family had a deity of choice, that was chosen based on a wide range of factors. This chosen
deity was known as Iṣṭa-devatā, and was believed to be the guardian of the family and its ancestry .

29
Consistent with many traditional disciplines, Krishnamachary a talks about the importance of time (Kāla) and its influence on Yoga practice. These months that he mentions here, not only
have connections to other spiritual ceremonies relevant to Yoga-sādhaka-s of India, but also offer benefits from a practical stand point as well.
More often than once, Krishnamachary a has elaborated to students that yoga-abhyāsa usually takes a period of about three months to start showing significant results. When begun after June,
the succeeding months will coincide with the onset of the monsoon in most of India. Given the meagre kind of accommodation that most citizens of the time were living in, this would have
greatly affected their living conditions and hence, brought about interruptions in their practice. Similarly, the month of January usually coincided with the beginning of the harvest season
(Makara-saṅkrānti). Food would be bountiful and feasts were galore. For a beginner of Yoga, who would not y et have developed enough vairāgya, this would be a temptation too hard to resist.
Hence, again the practice would be affected.

This is why he suggests the months of April and May , or October and November to be good months, as they would give enough time to escape these potential interruptions.

Śrī Gheraṇḍācārya also concurs with the same opinion. References on this can be found in his work the Gheraṇḍa-Saṃhitā.

However, when we look at the changed scenario which is predominant today, this concept of right Kāla needs a bit more reflection. This is especially the case when considering the context of
Yoga practitioners abroad, who don’t have the same time-cy cle for the seasons.

30
The author here is acknowledging the support of good hearted kings, like the presiding Maharaja of My sore, Śrī Krishna Rajendra Wadiy ar IV, and also his grand father, the revered Śrī
Krishnaraja Wadiy ar III. These two monarchs were especially fond of reviving and sustaining India’s rich cultural and spiritual heritage.

31
Śrī Rāmamohana Brahmacāri was the Yogācārya, under whom Krishnamachary a studied and practiced in the foothills of Mount Kailash, for a duration of over seven and a half y ears.

32
While this may be dismissed as a convention, and hence, of not much significance, it must be remembered that much of ancient wisdom from India, alway s had their reasons. In beginning
with the right side, the Yogin-s believed that they were stimulating the Sun-side, followed then by the Moon-side. This makes sense today, when we understand that the liver, a key organ for
metabolism is located on the right side of the body. Considering that most of the time, practices were meant to be done before meals, this process would prepare the liver to be ready, when the
digestive process started later.

33
Traditional scholars seem to have differing views on the marking of the Svara-s. Though there are these differences in which the notes are marked, the way in which the Mantra-s are
chanted does not change.

34
This prophecy has almost come true. Much of modern India, in the twenty first century, is ignorant about its profound history, culture and tradition. While there is a small population which
is working hard to protect the rich and vibrant culture that came from this land, much of the general population seems to be preoccupied with commerce and economic development.

It is prophetic of the author to have perceived this even in the 1930’s, at a time when some of the giants of many traditional disciplines were still alive.

35
These last few paragraphs and the succeeding one, not only show Krishnamachary a’s frustration about the slow decline Yoga was facing at this time, but also show his emotional side. Not
only was he so passionate about these timeless teachings, but he also seems to be reaching out to the y outh of his time, in a very tender manner.

36
Despite the fact that he say s that there are about three to forty eight Vinyāsa-s for the different Āsana-s, in the last chapter, where he elaborates these sequences, it is clear that there are no
postures listed that have more than twenty four steps (Vinyāsa-s). It can, hence, be concluded that, in this book, he has chosen not to list all the Āsana-s, that he taught at the time. Rather, only a
selection of these have been chosen and explained. More observations on this topic will be discussed in the concerned chapter.

37
It is very clear that Krishnamachary a has chosen to present this topic in a very simplistic way . Hence, this must not be taken literally . Later sources of his teaching clearly show that he goes
into elaborate detail when explaining the use and application of Bṛṃhaṇa-kriyā a nd Laṅghana-kriyā. He also includes another kind of practice called Samāna-kriyā, in these discussions.
Samāna-kriyā is the ty pe of practice where inhalation and exhalation are given equal importance.

38
Many of the classical Yogic texts and in turn, their own Āgama-Śastra-s (reference texts), proceed to elaborate that to reach the highest states of Yoga, we must have both mastery of the
senses (jitendriyatva) and vairāgya (detachment). When such a state is reached, the Sādhaka is no more attached to material pursuits. This does not mean they don’t need or possess material
goods. But, rather, it implies that they are neither possessed by it, nor actively pursue it.

This is contrary to the habits of those who are not in the highest Sādhanā of Yoga, who have not y et mastered the senses, nor understand vairāgya. This is especially the case for the general
population who don’t pursue spiritual practices, but rather are content with their mundane material life. When such a person interacts with a Yoga-sādhaka who is so detached and uninterested
in material pursuits, his perception will surely be skewed.

It must be noted that Krishnamachary a was a victim of such misperceptions of the populace at that time. More than once did the aristocrats of My sore, including the king himself offer to
shower material wealth on him. Krishnamachary a alway s refused such offers and was content with his simple life. Hence, he was frequently an object of ridicule, because many of his
contemporary scholars, who were patronized by the king, accepted such gifts while he refused.

39
Despite this statement here, that “Lean people should inhale and hold the breath (Pūraka- kumbhaka), when utpluti is attempted,” Krishnamachary a himself taught later that utpluti must
alway s be done on the hold after exhalation. It is possible that he refined his view on this after much thoughtful consideration.

40
Krishnamachary a’s nationalist sentiment, as well as the strong tirade against western influences on exercises through gy mnastics and other phy sical fitness regimes becomes obvious in this
section. Though it can be a bit strange in today ’s times, when the world is much more cosmopolitan, the times in which he was living warranted such a stance, to inspire the y outh of that
generation to embrace the tradition of the land.

41
It is so wonderful to read that Krishnamachary a was recommending Yoga to be part of school curriculum, even then at the beginning of the 20th century. He was keen on this because he
knew that if Yoga was introduced to children, it would set up a solid platform for them later in life. It would also be an integral way of sustaining this ancient discipline into the future.

Despite Krishnamachary a writing about this in 1934, and also attempting it many times during his lifetime, it is quite disappointing to note that even in India, the country where Yoga originated,
it is not even taught in most schools, today .

42
Cow dung was the material used by traditional Indian homes, up until the introduction of bricks and concrete. This was used because of two key reasons. Firstly, it was easily available and
was supporting an eco-sy stem that was based on recy cle and reuse. Secondly , and more importantly , it naturally kept the homes warm during winters, and cool during summers.
43
Both Ūdupatti and Sāṃbrāṇi are not Saṃskṛta words, but are from Kannada and Tamil.

44
When one is engaged in serious yoga-abhyāsa, it moves something deep inside the practitioner. This needs to be sustained by the Sādhaka, so that it allows for the changes to manifest.
Secondly, intense practices usually leaves the practitioner in a very sensitive state. In such a state when one leaves too quickly after the practice, to engage with others, it can potentially lead to
hurt or conflict. Hence, it is better to rest until a reasonable state of stability has been reached before moving on.

These are two important reasons why most of the traditional Ācārya-s, recommended that we rest after a practice.

45
Despite this recommendation from the author, the reader must remember that dietary habits are very individual and context specific. Many factors such as constitution, age, health
condition, local area, season, occupation and metabolic capacity form important parameters in deciding appropriate nutrition. These are ideas that Krishnamachary a himself recommends in
other teaching contexts. Hence, this section must not be taken literally , but must be considered for serious reflection and consequent implementation.

46
Capātti, Halva, Mūng-dāl and Urad-dāl are not Saṃskṛta words. They are from other Indian languages.

47
In spite of the fact that fasting was a common practice in India, Krishnamachary a puts forth a stand against it. This was because he observed that people normally ate as much as they
wanted during most of the month, and would engage in total fasting on selected day s only . Once the fast was broken, people would once again get back to their gluttonous eating habits.

In Krishnamachary a’s view, this was completely against the entire concept of fasting, which was meant to be a cleansing process, that vitalized the entire metabolic sy stem.

Hence, his stance was that, rather than observe a monthly fast, a daily -fasting, where one consumes a slightly lesser quantity of food during each meal, was more purposeful. It also would
bring mindfulness to the ritual of eating.

48
When we observe this list carefully, it becomes more than obvious that Krishnamachary a, much like other traditional Ācārya-s, looks at Yoga-abhyāsa as part and parcel of a much larger
set of life sty le based practices. Readers must remember this message, while embarking on their journey of Yoga.

49
A mention of these references, along with the verses, is found only in the original Kannada version of the book. They are not found in the Tamil translation.

Also, among the two books quoted here, Rājayoga-ratnākara, was impossible to trace, at the time of publishing this book.

50
A traditional Indian string instrument.

51
It must be remembered that the discipline of Yoga evolved over a period of many centuries and started to take shape as a complete sy stem of health, healing and spiritual transformation. It
is in this context that the practice of Kriyā-s (cleansing methods) evolved, as a way to keep the body clean and healthy. While in today ’s context, because of the alternatives currently available,
some of the Kriyā-s may seem crude and even ridiculous, it must be remembered that these practices evolved when modern products or methods to maintain hy giene were non-existent.
Hence, it is also noteworthy reflection, whether some of these practices are relevant in today ’s context.

Some may raise the issue that even in the 1930’s, there were products like soap, toothpaste etc., that could have been used by Krishnamachary a and others. But, being a traditionalist, a very
proud Indian, and more specifically , someone battling to preserve a tradition, Krishnamachary a includes these Kriyā-s in his work here.

It is also important to remember that, even though some of the benefits of each of these Kriyā-s are succinctly presented by the author, they must not be taken literally. While not only will the
different body ty pes respond to these techniques differently, it is also important to remember that our food and life sty le patterns are greatly different from the early twentieth century, and
hence, these will influence the outcomes of practice.

Also, the practice of Kriyā-s is not going to be done in a stand alone manner, but rather as part of a much larger package of practice. Hence, the other contents in the practice will also alter the
results of the yoga-sādhanā.

52
Basti-kriya is also called Vasti-kriya in some Haṭhayoga texts.

53
In the third chapter of the Yoga-sūtra, the concept of the link between the digestive fire and the resulting lustre in the body is presented - Samānajayāt jvalanam - III.40.

Digestion is not only an integral function of the human anatomical sy stem, but is also a vital link in the production of energy that is distributed to the remainder of the body. When it is in proper
working condition, given that the other sy stem of circulation is working well, every cell of the body receives its share of energy. This energy shines through every pore of the individual, and
hence, appears to be glowing.

On the other hand, when digestion is improper, and there is not sufficient energy generated, the cells don’t receive their share of energy . Hence, the glow disappears.

54
Utkaṭāsana is the squat position. It is also another posture, whose techniques or benefits are not listed in the Chapter on Āsana-s.

55
Though commonly only three doṣa-s - Vāta, Pitta and Kapha, are acknowledged, in some contexts, blood (Rakta) is also considered as the fourth doṣa. Illnesses born out of these four doṣa-s
are called Vātaja-doṣa, Pittaja-doṣa, Kaphaja-doṣa and Raktaja-doṣa.

While these diseases can affect any part of the body , in this context, the author is referring to illnesses in the ey es that manifest out of these imbalances.

56
In this context, cold water means water at room temperature, as at the time when Krishnamachary a wrote this book, there was no refrigeration available.

57
Similar to the note on the observances of the Kriyā-s, some of the Mudrā-s elaborated, particularly Khecarī-mudrā and Vajroli-mudrā (Ty pe 2) need to be reconsidered for their relevance in
modern times. Krishnamachary a himself, when teaching Haṭhayoga texts to students in the 1960’s, cautioned against the practice of these two Mudrā-s. However, many of the other Mudrā-s
are not just relevant, but extremely useful, as they work with the Prāṇa. These subtle tools must only be practiced under the careful guidance of a competent teacher. This point is emphasized
by Krishnamachary a more than once.
58
Krishnamachary a makes it more than clear that the nature of constitution is an important and integral factor in determining which Mudrā-s must be chosen and practiced. This is the concept
of viniyoga or yathāśakti, meaning that one must consider the appropriate application of practices, based on the different capacities and constitution of the practitioner. This not only applies to
Mudrā-s, but also to other tools of Yoga.

59
In the description of Jālandhara-bandha-mudrā, Krishnamachary a mentions that the “chin is brought in contact with the chest, about four inches below the collar bone.” Once again we must
ensure that this is consistent with our ability. The important aspects of this technique are that the spine is erect, shoulders relaxed and the neck is not rounded. To achieve this, different people
will have to tuck their chins at different levels. Hence, the statement must not be taken literally .

60
Many Haṭhayoga texts, as well as Krishnamachary a here, make a mention of the awakening of the Kuṇḍalinī. However, what is of significance is actually , what happens after this.

The Haṭhayoga texts mention clearly, that the coiled serpent called Kuṇḍalinī, blocks the flow of Prāṇa, into the central Nāḍī, the Suṣumnā. Once awake, the Kuṇḍalinī, enters the middle
passage, only to be consumed by the Jāṭharāgni. When this happens, the Prāṇa, smoothly flows into this canal, all the way up to the last Cakra, and the Yogin is in harmony. So, it is quite clear
that it is not the Kuṇḍalinī that rises all the way to the crown of the head, but Prāṇa. This must be clearly understood by those study ing Yoga seriously .

61
This statement indicates that it is cut by someone else, not the practitioner.

62
Again, the readers are reminded not to take this statement literally, but rather, to consider it as a metaphor. It means here that the practitioner will become so strong and vital, that (s)he
would be able to endure even the gravest of challenges.

63
The applications of Prāṇāyāma are manifold. The regulation of breath can be used in the domain of health, or for therapeutic purposes, or for a deeply spiritual transformation. In this
context, when Krishnamachary a mentions that Mudrā-s must be practiced before Prāṇāyāma, it refers to the use of Prāṇāyāma as a tool for spiritual transformation.

In other contexts, Prāṇāyāma not only can precede the practice of Mudrā-s, but can even be done without them.

64
This is perhaps the most significant section of this book, as it is the longest chapter of the text. However, it is important to bring a few significant details to the attention of the reader. Firstly,
not all the Āsana-s are listed, but rather, only a selected few. There is even a difference between the original Kannada version, and the Tamil translation of the book. While in the Kannada
version, only thirty eight postures are listed, in the Tamil translation, a few more have been added taking the total number to forty two. This is also visible from the photographs of these
additional postures, which are quite different both in the models used, as well as in the sty le of the background.

Secondly, the most striking feature of the list of postures presented, is that, despite being mentioned towards the end of the text, Śīrṣāsana (head-stand) is not described at all. Despite
photographs of four variations being included, none of them have been described, nor their Vinyāsa-s presented. In the original Kannada version, Śīrṣāsana is not even mentioned, nor display ed
through images.

Thirdly, many benefits are presented for the Āsana-s elaborated. Just like the note on Kriyā-s and Mudrā-s, these must not be taken literally. The practice of these Āsana-s is not meant to be
done in a stand alone manner, but rather as part of a much larger package of practice. Hence, the other aspects in the practice will also alter the results of the Sādhanā. At the same time, it
may be premature to dismiss some of these observations, before first understanding or reseīarching them in an appropriate manner.

Fourthly, breath description has not been consistently presented. In some sequences, it has been mentioned, only in some of the movements, while it has been left out elsewhere. Rather than
being an oversight, it may have been a conscious decision. These sequences were meant to be studied under a teacher, and hence, Krishnamachary a would have left that detail for the teacher
to take care of.

Finally, the postures described here are not meant to be practiced in the same order as they are presented. Rather, they must be pursued under the direction of a skillful teacher, who has an in-
depth understanding of the intricacies of these Āsana-s and how to utilize them.

65
In some places, Krishnamachary a calls the posture of Samasthiti (Pictures 005 and 006) as Tāḍāsana. However, in the Tamil version, he does list Tāḍāsana as a separate posture.

66
Just like the case of Śirṣāsana, Ūrdhva-prasārita-pādāsana, is mentioned here, but not described in the text.

67
A measure of distance equivalent to the length of the forearm. It is not a Saṃskṛta word. It is used both in Kannada and Tamil.

68
Both versions of the name have been used by Krishnamachary a in his text. For the sake of consistency , the name Paścimatānāsana has been chosen in this English translation.

69
Pins and needles is a tingling sensation that occurs in the limbs, when recovering from numbness.

70
Avul, Kāra-būndi and Kāra-vadai are words from Kannada and Tamil.

71
A class of bulbous root-vegetables, usually refers to Yam or Radish.

72
It is a recurring theme in many Yoga and Āyurveda texts, that two of the most common reasons for severe illnesses, including untimely death, are the genitals (Śiśna) and stomach (Udara).
When discussing the stomach region, these references usually include the functions of accumulation, metabolism and elimination.

A lot of modern evidence is also concurring with this idea shared here by Krishnamachary a. Many obesity -related illnesses occupy much of the health care business today .

73
The concept of using the wall, top of a table etc., clearly shows that the use of props to assist the practice of Āsana-s existed already in the 1930’s. This is also confirmed by the old book of
hand drawings of Āsana-s, that the daughter of Krishnamachary a’s teacher made. In this art work it is easy to find proof of the use of ropes and other props to assist in the practice of postures.
This should serve as an important clarification to a lot of Yoga students, who seem to falsely identify BKS Iy engar, as the pioneer of props. However, there is no doubt that BKS Iy engar
popularized its use greatly , through his teaching.

74
Even though this Āsana is mentioned here, Krishnamachary a has not described its technique in either version of the book. This is a clear indication that he was teaching many more postures
than listed in his first publication.

75
It is not very clear why Krishnamachary a mentions Buddha, in this context of yoga-āsana-s. However, there is a set of Vaiṣṇava scholars, who view Buddha as an incarnation of Lord Viṣṇu.
Probably Krishnamachary a too held this view at the time of writing this book. However, his stance on this subject changed later in his life.

76
This statement must not be taken as literally as it is has been said. What could be implied here is that this Āsana, would put enormous stress on the uterine region, and if the constitution of the
woman is not very strong, it could affect it adversely .

77
As earlier mentioned, though Śīrṣāsana is mentioned in the text here, and included through photographs, neither the original Kannada version of the text, nor the Tamil edition, describe its
techniques or its benefits.
 Table of Contents
Title Page
PUBLISHER’S NOTE
PROLOGUE
FOREWORD from the original 1934 Kannada version
FOREWORD for the current English translation
PREFACE
INTRODUCTION
CHAPTER 1 : Who is Fit for Yoga?
CHAPTER 2 : Description of Yoga-aṅga-s
CHAPTER 3 : Description of Yoga-abhyāsa
CHAPTER 4 : The Cleansing Methods
CHAPTER 5 : Description of Mudrā-s
CHAPTER 6 : Description of Āsana-s
Description of Āsana-s (008-022)
Description of Āsana-s (023-045)
Description of Āsana-s (046-068)
Description of Āsana-s (069-090)
Description of Āsana-s (091-098)
ILLUSTRATIONS OF Āsana Sequences
ILLUSTRATIONS OF Āsana Sequences (008 - 022)
ILLUSTRATIONS OF Āsana Sequences (023 - 045)
ILLUSTRATIONS OF Āsana Sequences (046 - 068)
ILLUSTRATIONS OF Āsana Sequences (069 - 090)
ILLUSTRATIONS OF Āsana Sequences (091 - 098)
GLOSSARY
Annexure 1
Annexure 2
Sannidhi of T Krishnamacharya Yoga
Media Garuda
Footnotes