Yogasanagalu (translation project)

On this page an intro to the project with links

_
The ongoing translation of the Yogasanagalu
_
Some notes and comments that have come up from the blog posts
_
A post with some suggestions on how to practice the sequences in the
Yogasanagalu.
Intro to the project
rishnamachar!a wrote his book Yoga "akaranda in #$%& in the
annada language' the Tamil edition was published in #$%(.
rishnamachar!a)s Yogasanagalu was first published in the annada
language in #$&#' the %rd edition was published in #$*+
. ,attabhi -ois wrote his book' Yoga ".l.' in annada in #$/(' and it
was published in #$0+' but was not published in 1nglish until #$$$
Yogasanagalu along with rishnamachar!a)s other book Yoga
"akaranda 2downloadable 31415' was originall! written in "!sore
while rishnamachar!a was teaching at the "!sore ,alace and while
Sri ,attabhi -ois was his student.
YOGASANAGALU
T. KRISHNAMACHARYA
Introduction
I did not attempt a detailed review of all ancient yoga treatises since it will
make this book very long and perhaps cause boredom to the readers. Please
forgive. This writing is mainly based on the following tets!
Patanjalayogasutra
"athayogapradipika
#ajayogaratnakara
Yogakuranti
$panishads related to yoga
%earning&s from my 'uru and self(eperience
About the Second Edition
This is the second edition. )dded additional tet to one section. I trust that
by reading this* readers and practitioners will be able to overcome their
doubts. +ith a strong conviction* I suggest and re,uest that teachers will be
able to teach the essence of yoga to their students.
T. -rishnamacharya
Third Edition
There may be many forms of Yoga* but the most important yoga is the one
that serves not to lose one&s .harma of self or .harma of the nation.
This was said by /hagavatpatanjai (in Patanjali yogasutras).
0nly these two will show the way for people&s life. Patanjali has eplained
that the benefits of yoga are mainly these two and can etend from this world
into the brighter world. "e also suggested that they are under the control of
god* prana and mind.
In addition* those who eat satwik food and practice yama* niyama* asana*
pranayama* pratyahara* dharana* dhyana and samadhi under the guidance of
a guru may be rewarded. It has been said that in addition to the four
objectives of man 1 dharma* artha* kama and moksha* four additional
objectives 1 god* mind* prana and food are e,ually important.
The 2aharaja of our -arnataka state* his highness 3ri -rishna #ajendra* an
enthusiastic yoga advocate having practiced this Patanjala ashtanga yoga for
many years under his guru and now wishing that his subjects also benefit
from this practice has generously started 4) 2aharaja 3anksrit Patha 3hala 5)
6aganmohana Palace 3riyogashala 7) /angalore 3anskrit Patha 3hala 8)
2ysore $niverisity 8) 9hitradurga 3riyogashala and to help with the practice
yoga ordered the publication and propagation of :Yogamakaranda;*
:Yogasanagalu; and :Yoganjali; volumes in -annada.
These volumes have been printed in 4) /angalore 'overnment Press 5)
$niversity Publications* 2ysore and 7) Private Press.
)ccording to the command of his highness* the first book :Yogamakaranda;
has been translated to Tamil and published from 2adurai* Tamilnadu.
The author of all these books is also the yoga teacher for his highness. In
order to publish the 7rd edition of the book :Yogasanagalu; and to help men*
women* youth* old and patients practice appropriately* I used a new set of
photos and epanded and altered many the topics regarding the practice.
)bout 7< years ago* our 2aharaja took interest in propagating yoga and as a
conse,uence of that action* a healthy lifestyle is growing in many countries.
/efore this* it was not available in foreign countries. =ven if some books
were available* it was not in this practical format.
I want to epress deep gratitude and thanks to the officials of the 2ysore
$niversity which is renowned in all of -arnataka.
2adras )uthor
>(4?(4@A5
B0T=! This =nglish translation is of the 4@<4 CBew and revised editionC
Table o Content!
Doreword E
Introduction IF
Dirst section 4
3econd section 57

"atan#ala$o%a
&ir!t !ection
In order for the citiGens of this world to enjoy unrestrained happiness* first
their body and organs must be free from disease and be shining with pure
energy day by day.

'. Re(uire)ent!
/rain* neck* chest* lungs* bile duct* ecretory system* urinary system* throat*
urinary tract* esophagus and rectum etc.* are important organs inside the
body.
=yes* nose* ears* tongue and skin are the five sense organs.
"ands* legs* mouth* rectum and reproductive organs are the five organs of
action
*. +e are !eein% ,hat di!a--eared
In addition* mind is an organ. Its foundation is in the heart center. 3taying in
its location* like a light* it spreads all around and performs the function of
organs. There are no eternal or internal mischievous activities that are not
associated with the mind. Therefore* it is well known as the king of organs. It
is responsible for both happiness and misery in life. Its stability* peace* and
power are re,uired for the upliftment of all humanity. 2ost people agree that
a stable body and mind are pathways for a happy life. In order to develop
these capacities* historically many systems have been developed and
practiced. 9ountless hospitals are also working. 'ymnasiums and sports
facilities have also spread. "owever* there is no deficiency of misery in this
world. +e are proposing that the Yoga sadhana is also one such system to
develop body organs and mind.
This yoga system is not new. Drom ancient times* this system has been
practiced by many in "industan according to Eedas* Puranas* drawings and
temple carvings.
.. Inti)ation o Gratitude
The fact that citiGens happiness and contentment was disappearing due to
lack of yoga practice was noticed by his highness 3ri -rishnarajendra
+adeyar who has practiced this system for many years and encouraged
propagation of yoga system in many countries. "e established a yoga school
in 6aganmohan Palace on )ugust 44* 4@77 so that a regular yoga practice is
available to the public at large. 0ur current ruling 2aharaja* his highness 3ri
6ayachamarajendra +adeyar './.=H 6.9.3.I. who has been practicing yoga
since childhood and who has eperienced its benefits is also continuing the
support for this yoga shala.
/. Re!ult o "ro-a%ation
Drom the time this yoga shala started to the present* approimately one
thousand people have benefited immensely.
0. Cla!!iication
This yoganga sadhana has been divided into three series! power (strength)
series* treatment series and the spiritual series.
The power series is further classified into mind and body
The treatment series is divided into kosha (sheath) and Badi (pulse)
3piritual is only one
E!!ential
Dirst series re,uires many yogasanas and some pranayama
3econd series needs some easy asanas and three pranayamas
Third series re,uires pranayama* pratyahara* dharana* dhyana and samadhi
%ater a table is shown that includes these.
1. Yo%an%a!
Yama* niyama* asana* pranayama* pratyahara* dharana* dhyana and
samadhi are the eight steps in the yoga sadhana.
2. '!t Li)b3 Ya)a and it! inner )odule!
Bon(violence* honesty and truthfulness* non(stealing* /rahmacharya
(chastity) and non desire for other&s property. These are the five Yama&s
under the first step of yoganga.
If we continue to practice this in the right way* our conflicts and other evil
behaviors will be burnt to ashes from its roots and the author can envisage
that such grossness of body and mind can not become reestablished.
4. &ruit! o the '!t Li)b
)bove listed five foundations of the the 4st limb are! )himsa* 3athya* )steya*
/rahmacharya(Pativratya* and )parigraha. If we start practicing these
principles in a small way* diseases related to the body* organs and mind will
stop being obstacles to a happy life. Practicing these will become joyful.
5. *nd Li)b3 Ni$a)a and it! cla!!iication
4. 9leanliness in food* pleasure* sports* bath* body* mind and other activities
in both internal and eternal aspects 1 this is called purity.
5. Bot feeling jealous of other people&s wealth and not feeling proud
compared to other&s poverty* being always cheerful. This is called
contentment.
7. Bot feeding our body which carries our life effortlessly with ecess fat and
performing fast at appropriate times so that the body fat can be decreased*
eating moderately and on time. This is called Tapas.
8. To prevent evil and impediments in life and to gain knowledge one must
read vedas* puranas* scriptures* chant holy mantras while ruminating on its
meaning and teach others. This is called 3wadhyaya.
>. +ho built this tree of universe that has not stopped changing from the very
minute (atomic) times undergoing many beautiful and wonderful changesH
+ho must eat fruits bearing from this treeI +hy is that all are not eating
these fruits e,ually without differencesI +hat is the reasonI 9ould
someone like us plant another tree like thatI +hy notI The eternal that does
not dry up but continues to give re,uired fruits to the souls. This creator* is he
in front of us or notI If not how does this workI +ithout doubt we all realiGe
that work does not happen without a reason. Therefore* one who is giving us
this variety of unlimited fruits without end in this tree of universe must be
immensely powerful* with unlimited knowledge* unfathomable* have infinite
empathy and having many other amaGing ,ualities. "is eistence is
documented in all vedas and puranas. )lthough he eists* the reason we are
not able to witness* we have to admit is our deficiency in body* faculty and
mind. 0ur ancestors called and praised him as :Paramatma and
3arveshvara.; +e have to resolve that we will practice sadhana to be able to
see Paramatma and offer to 3arveshvara with great devotion our spiritual
practices* without desire for any benefits. This is called Ishwarapranidhana.
'6. 7eneit! o the *nd Li)b
Drom the above five* the first one will purify body and mind* remove
environmental flaws* second will give mental happinessJcontentment at all
times* third one will reduce bad fat
from the body making it swift and light* fourth one will make you realiGe
6eevatma* Paramatma* and the essense of the universe* fifth one removes
ego and selfishness. In today&s state* we need all of the above five that are
elements of the 5nd limb.
''. .rd Li)b and Authorit$
Third step is the asana. People who make sincere efforts to practice the first
and second steps (limbs) as much as possible* no matter what the conditions
are will have the authority to go into the 7rd step that is :)sana.;
.epending on how strong one practices detailed aspects of the 5nd and 7rd
limbs* so fast will they eperience the corresponding benefits. In yoganga* no
practice will go to waste. "owever* one should practice daily at an
appropriate time with devotion* sincerity and respect and without going
against how it was taught by the guru.
12. Caution
Especially those who want to start practicing the two yogangas Asana
and Pranayama without following the aforementioned niyamas,
following drawing charts and practicing on their own freewill will not
receive benefits but may also be responsible for tarnishing the name and
bringing disrepute. Unlie other practices, yoganga sadhana not only
nourishes muscles. !t benefits body, musculature, and mind and according
to the age of the practitioner improves the active energy, e"tends life,
eliminates diseases, provides stability of the mind, comprehension of
subtle reality and self nowledge.
13. Review
#ody e"ercises can be divided into two types$ %arvanga %adhana and Anga
%adhana.
&he system which provides vigorous motion to one section of limbs while
providing limited or no activities to other section is called Angabhaga
%adhaa. ! havent e"panded on this since the current generation of youth
may well imagine the e"amples that ! am referring to.
E"amples of well nown body e"ercises that are classified under the
%arvanga %adhaa are$ &alinhana, 'arudi, etc. (rom these body e"ercises
one can achieve more than necessary strong and buly muscles resulting in
impaired brain function and in these individuals respiration )inhalation and
e"halation* will be irregular, but never even.
Niyama
!n yoganga sadhana we dont see these )above mentioned* irregularities
and with regular practice all organs will become strong. +ow is that,
-hen practicing asanas, we need to maintain deep inhalation and
e"halation to normalise the uneven respiration through nasal
passages.
!n yoga positions where eyes, head and forehead are raised, inhalation
must be performed slowly through the nostrils until the lungs are
filled. &hen the chest is pushed forward and puffed up, abdomen
tightly tuced in, focusing the eyes on the tip of the nose, and
straighten the bac bones tightly as much as possible. &his type of
inhalation which fills the lungs signifies Puraa.
!n yoga positions where eyes, head, forehead, chest and the hip are
lowered, we have to slowly e"hale the filled air. &ucing in tightly
the upper abdomen, the eyes must be closed. &his type of e"halation
is called .echaa.
+olding the breath is called /umbhaa.
-e have to discontinue laughter and shouting hard. .eason, 0ungs
become wea and you will start losing prana shati.
1o not hold the urge to urinate or defecate before, during or after practice.
+olding will lead to putrefacation of e"creta internally therefore
leading to diseases.
#efore practice and immediately afterwards no type of food must be taen.
(oods that are very hot, sour, salty, bitter and smelling bad must be given
up.
0i2uor, smoing, women )outside of marriage*, eating fire must be
re3ected by the practitioner.
Private parts must be held with appropriate attire during practice.
!t is said that these 4iyamas must be followed by the yoganga practitioners
in Patan3ali yogashastra, +athayoga pradipia and many other te"ts
is mainly for our benefit and not for our misery. #y practicing these
4iyamas, our ancestors used to live without too much worry and
have brought enormous fame and glory to the country of #harata.
&he art of yoga which had been in hibernation for some reason, has seen a
resurrection due to encouragement by some very important people and it is
the responsibility of the young boys and girls to mae it a success. Unlie
other practices, yoga practice does not re2uire spending money on various
apparatus. Unnecesssary food or drins are not re2uired. E"pensive
clothing and attire are not needed. #ig buildings are not necessary.
1ifferences in caste, creed, young5old, men5women do not matter.
+owever, deep desire, faith, courage, perseverence, %atvic )pure* and
limited food 5 these are re2uired. &here is simply no reason why this
yoganga sadhana which provides so much benefits and is so simple must
be given up by us, impoverished !ndians.
-hile (oreigners have come to the growing yoga shala supported by %ri
6ahara3a, taen photos of the drawing charts and displaying it in their
countries, it is not right that we sit still and do nothing.
#harata, which is the home of all philosophical7spiritual sciences, we have
it our hand to ensure that others dont become teachers of our youth. &his
ama8ing system is not being practiced along with spiritual sciences with
the help of a 'uru, but is being abused by some of us is very
unfortunate.he number of yogasanas are countless. Although the 2uote
Asanani cha tavanti yavanto 9eevarashayah from 1hyanabindupanishat
has been widely nown, people who eep on saying that there are only
eighty four )postures*, must be under delusion. -hoever practices
yogasanas with appropriate breathing techni2ue will not be bothered by
diseases. :ogasanas that are suitable for obese body, lean body and
underweight body have been listed in the yoga shastra te"ts ) listed in the
table coming up*. %ome people are saying yoga practice will lead to a
very lean body and pranayama practice can cause madness. .espectable
people who mae such statements, did they get mad by practicing and then
got cured by some treatment, ;ur youth must as this 2uestion. %ome
others bring up the dangers to sensationali8e the issue. -ithout proper
training and understanding there is danger in everything. -e have to
assume that the reason some doctors have an unfavourable view of yoga is
that the practice is not currently in vogue.&:ogasanas must be only
practiced with vinyasas and never without it. <inyasas from = to > are
e2ual in all asanas. <inyasas create movement in the osha )sheath*,
nerve, arteries, muscles and spaces between bones and helps eliminate
impurities in these areas. !n addition, muscle tissue develops and becomes
strong.
Practicing yogasanas without vinyasa will mae the body lean and
emaciated. %ome people who did not learn yoga through a guru and
practice without vinyasa have brought bad reputation to yoga which is
very unfortunate.
!nformation, it is listed in the table below.
&herefore, how many vinysas for asanas, Asana position comes at which
vinyasa count, -hen do you perform rechana and puraa, -hen to do
antah umbhaa and bahya umbhaa, -hat are its benefits, (or yoga
practitioners
iyoga instructors. :oga practitioners may be divided appro"imately on the
basis of body type and the same instructor can teach them. !n the same
way, practitioners with common disease types may be divided and treated
)with yoga*. :oga sadhana is without ris compared to many of the body
e"ercises that re2uire e2uipment. :oganga sadhana must be done
standing, sitting, sideways and upside down.
All these types of asanas are given in this edition. !nterested practitioners
and instructors must study carefully, practice and teach. 6any asanas are
also printed for ladies. (rom this, we can get an idea of our ancestors
behaviour.
0a8y people can not mae progress in any wor while energetic will not be
left behind. !ndias cultural and spiritual wealth was not only permeated by
speech. &he courageous overcome obstacles and practiced. !n this edition,
it is once again suggested that yoga sadhana is for people of all ages.
Vinayasas many people are curious about its secret. %ome others want
to now its basis. ! agree.

prayatnashithilyanantasamapattibhyam
By making the breath smooth (and long), and by concentration or
focussing the mind on the breath, the perfection of the posture is obtained
Please see Patan3ala yogasutra and <yasabhasha )P ?, % @>* Aand my notes
below
Both type of people (practitioners*, be happy )en3oy*.
<achaspathi 6itra in that commentary


>*z %aamsiddhio hi prayatnah
shariradharao na yogangasyopadeshtavyasanasya aaranam. &asmat
upadeshtavyasanasyayamashadhaah virodhi cha swabhaviah prayatnah.
&asya cha yadruchhiasanahetutayaa sananiyamopahamtyatvat.

z
tasmat upadishtaniyamaasanam abhyasyataa
svaabhaaviaprayatnashaithilyaatmaa prayatna asteyah naanyatha
upadishtam asnam sidhyateeti svaabhaviaprayatnashaithilyam
asanasiddhihetuh
5+ ">~
Anante vya5naganayae
sthiratarapanasahasravidhrutavishwambaramandale samapannam chittam
asanam nirvartayateeti
&ranslation$
II- !. By "ela#ation of effo"t o" by a $mental% state-of-balan&e with "efe"en&e to
'nanta
[A posture] results. With these words the sentence is completed. When
efforts cease the posture is completed,so that there is no agitation of the
body. r the mind!stuff comes into a balanced!state with reference to
Ananta and produces the posture. )<yasa*
+aving stated what the postures are, he tells what are the means of attaining them.
@>.#y rela"ation of effort or by a BmentalC state5of5balance with reference to Ananta.
A natural effort sustaining the body is not the cause of this ind of posture which is to
be taught as an aid to yoga. (or if its cause were such, the preaching of it would be
purposeless in that it could be naturally perfected. &herefore this natural effort does
not accomplish this ind of posture which is to be taught and is contrary Bto itC. (or in
so far as this Bnatural postureC is the cause of an arbitrarily chosen posture it is the
destroyer of the specific ind of posture. Donse2uently a man, practising the specific
posture as taught, should resort to an effort which consists in the rela"ation of the
natural effort. ;therwise the posture taught cannot be accomplished. ;r . . . with
Ananta,E the Dhief of %erpents, who upholds the globe of the earth upon his thousand
very steadfast hoods, Bwith himC the mind5stuff comes into a balanced state and
produces the postureF. )<achaspati 6icra*
http$77archive.org7details7yogasystemofpataGGwooduoft
Asee notes on translation below
&herefore, how many breathings for which asana, -hen is inhalation,
-hen is e"halation, !n what way, -hen body is stretched forward,
inhalation or e"halation, -hat about when you raise your head, &o now
this mystery and practice in order is called <inayasa. &hese along with the
significance of each asana will be discussed in = to H?
(e&on) (e&tion
'sanas
(pe&ial *i"e&tion
-hen practicing the above listed yogasanas people with heavy bodies
must do more rechaa while people with lean bodies must be doing more
puraa. &hese are called langhanariya and brahmanariya, respectively.
6ost important asanas shirshasana, sarvangasana, mayurasana,
paschimatanasana and baddha padmasana must be practiced daily without
failure.
;ther asanas are practiced according to their convenience as people
become proficient.
#y practicing shirshasana, sarvangasana and thier variations at very early
morning, great benefits are obtained.
&hose who want to e"pand intelligence, heart energy and 9nanendriayas
)sense organs* must practice these asanas ) shirshasana and sarvangasana*
for long periods.
After practicing this, practice =I minutes of one of the pranayama routines
followed by I minutes of shavasana, without failure.
+"anayama
&here are many types of pranayama. &he special pranavayu riya sadhana
that improves life e"pectany, brightens prana, corrects inhalation and
e"halation from lungs is called pranayama.
&he radiance that shines on the face and other organs is called prana
shati. %ome people call it as atma shati.
&his radiance seems to disappear from the face and different organs in a
person with disease.
-e see that the radiance is totally lost in all parts of a dead body.
-e need to try to improve this radiance day by day.
&he only way to improve this is by the @th step of yoganga called
pranayama.
&he basis of pranic energy is prana vayu)air*. &his is not lie the air
around us. !t is very subtle, with ama8ing lighting speed lie a warm flood
of radiance.
&his is hidden in the chest cavity. &he cavity is between the two lungs.
&he same place is the location of the atma and the antaryami )inner
controller*. &he bright radiance e"ists because of them.
-hen its movement is normal, the pulse from the heart is regular and our
life is full of hope and 3oy.
!f this is poisoned, our movements become slow and ultimately becomes
stop and go. (inally the heart and the organs stop woring and the bodys
radiant brightness disappears. &his stage is called death in common
language.
&o summari8e this,
z "*
:avatpranah sthito dehe tava33ivanamuchyate
meaning, our bodies are only alive until the pranavayu and pranashati
taes residence and eep it radiant, once they are lost, there is no life
according to people who have e"perience in yoga shastra.
!n order to mae this pranavayu and prana shati always permeate our
body, there are three important types of pranayama 5 =. %uryabhedana ?.
U33ayi H. %heetali
Procedure 5
(u"yabhe)ana
E"hale slowly and deeply through the right nostril )eeping the left nostril
closed with the right piny and ring fingers*. After a brief interval, inhale
in the same way with the same nostril. After, hold your breath as per
capacity )I seconds initially* e"hale through the left nostril the the same
way as described before )close the right nostril tightly with the right thumb
and loosen the two fingers on the left side*. !nhalation and retention are
same as before. 1uring retention, both nostrils must be closed by the
respective fingers.
E"halation is rechaa, inhalation is puraa and retention is
umbhaa according to :oga shastra. +ow many rechaa we perform,
the same number of puraa and umbhaa must be performed. &his is
%uryabhedana. .ight side puraa, left side rechaa, and no puraa on left
side according to some.
&his improves pranavayu, pranashati, nowledge and life e"pectancy.
,--ayi
%lowly and deeply !nhaling through both nostrils )puraa* while creating a
sound in the bac of the throat, hold )as per ones ability* and then e"hale
)rechaa* through the right nostril. After this, as before, puraa and
umbhaa and then e"hale through the left nostril. Afterwards Puraa.
&his increases appetite, improves digestive fire and cleanses the bile
ducts.
(heetali
(olding the tip of the tongue lie a boat and pushing it out about half an
inch in front of the pucered lips, eeping it tight as per ability, perform
puraa and umbhaa through the boat shaped tounge. 1uring umbhaa,
the tongue must be withdrwan inside the mouth. .echaa procedure is
similar to that of U33ayi pranayama.
1uring e"halation )rechaa* phase of the second and third pranayama,
hand and finger positions must be held as described in suryabhedana
pranayama.
&his reduces thirst, heat in the head, chest pain and vertigo.
.h"ee Ban)has
=. 6oolabandha ?. Uddiyanabandha and H. 9aladarabandha. #andha
means 5 binding, tying or confining. -hen you are practicing the yoganga
called pranayama, the central part of the body from the base of the
reproductive parts to the nec region must be tied up on our own volition.
-ithout these three bandhas, full benefits of pranayama can not be
achieved for sure. &herefore, practitioners must do this carefully.
1. /oolabhan)a &ha"a&te"isti&s (in 0atahyo1ap"a)ipi2a3
+"o&e)u"e fo" bin)in1
l"" J ;
+
Parshnibhagena sampidya yonimaunchayeddgudamJ
Apanamoordhwamatrushya moolabhandho bhidhiyateJJ
%ummary$ %it while pressing the perineum with the heel, contract the
rectum firmly, withdraw and hold the lower abdomen.
Reason fo" the name

_
Adhogatimapanam vai oordhwagam urute balatJ
Aaunchena tam prahurmoolabhandam hi yoginahJJ
%ummary$ &his forces the apanavayu to flow upwards rather than down the
rectum which can cause weaness. &herefore, this is called 6oolabhanda.
According to yogis common usage, moola means, the bad vayu )prana*
that can cause the musculature of the lower abdomen to become wea.
(pe&ial p"o&e)u"e
J "
"
'udam parshrnya tu sampeedya paayumauchayetat balatJ
varam varam yatha chordhwam samayati sameeranahJJ
%ummary$ (irmly press the perineum from the heels of both feet, contract
the inner rectum tightly, move the lower abdomen bac and forth.
Benefits of moolabhan)a
l l
l *
praanapanou nadabindu moolabhandena chaiatamJ
gatva yogasya samsiddhim yachhato natra samshayahJJ
%ummary$ #y practicing moolabhanda, pranavayu, apanavayu,
hrudayadhwani and veeryabindu are united resulting in yogic benefits.
(pe&ial benefits
"+ +

Apanapranayoraiyam shayo mootrapurishayohJ
yuva bhavati vruddhopi statam moolabandhanatJJ
%ummary$ &he union of pranavayu and apanavayu reduces the fre2uency
of urination and defecation. &hose who practice regularly feel
youthfulness even in old age.
2. ,))iyanaban)ha
&he basis for its name from +athayogapradipia5
" _
]_
#addho yena sushumnayam praanastuddiyate yatahJ
&asmaduddiyanachoyam yogibhissamudahrutahJJ
%ummary$ &he part of the body when tightly bound maes pranavayu
which is the basis of life move in the form of a fine thread along the spinal
cord all the way to #rahma randhra )center of brain* within the %ushumna
nadi )channel* is called uddiyanabandha.
Cha"a&te"isti&s of ,))iyanaban)ha
"
_" } V+
Udare paschimam tanam nabheroordhwam samacharetJ
Uddiyano hyaso bandho mrutyumatangaesariJJ
%ummary$ Along with the navel, draw in the lower and upper abdomen to
press against the
bac bones )spine* tightly. -hen practicing this, perform a deep rechaa
)e"halation* in the utatasana state, draw in the abdomen tightly holding
breath for a little while. &his is lie a lion for the into"icated elephant,
meaning the man who performs this has no fear of death. &hose who have
a big tummy must try to reduce the abdominal fat by performing many
asanas and then can practice this. %uch )obese* people must develop a
solid paschimotanasana practice. !n addition, strong rechaa )e"halation*
must also be developed.
Its benefits
_" " "
U "
Uddiyanam tu saha3am athitam sadaJ
Abhyasetsatatam yastu vruddhopi tarunayateJJ
%ummary$ &hose who practice this bandha daily according to the teachings
of the guru, they will retain youthful vigor even in old age.
"
UV ""
4aabheroordhwamadaschapi tanam uryat prayatnatahJ
%hanmasamabhyasenmrutyum 3ayatyeva na samshayahJJ
%ummary$ &hose who practice uddiyanabandha systematically by drawing
in the upper and lower abdominal regions tightly so as to touch the bac
bone will achieve immortality.
3. 4alan)ha"aban)ha
* " "*
" "V
/antamaucha hrudaye sthapayochhibuam drudamJ
#andho 3aalandharachyoyam 3aramrutyuvinashaahJJ
%ummary$ #end the nec down, press the chin against the chest and hold
tightly 5 this is called 9alandharabandha. &his overcomes old age and
death.
Reason fo" this name
" "
" ]Hl
badnati hi sira3alamadhogami nabho3alamJ
tato 3aalandharobnadah antaduchoghanashanahJJ
%ummary$ &he essence of brain is bloced from going down, this is called
3alandarabandha. 9ala means essense of the brain, a flood of this is
called 9aala and to hold or bear this is called 3aalandhara. &he more
concentrated this brain essence, greater will be the memory power.
(pe&ial benefits
" + +"
Vl
9aalandhare rute bandhe antasanochalashaneJ
4a piyusham patatyagnou na cha vayuh praupyatiJJ
%ummary$ !n the practitioner who performs the above described bandha
according to the instructions of his guru, brain essence can not be
destroyed by the 3ataragni. !n addition, relief from gas related abdominal
bloating is also achieved.
!n Pranayama, all three bandhas must be practiced. After rechaa, one
must do 3alandharabandha, moolabandha and uddiyanabandha while after
puraa, moolabandha and 3alandarabandha must be followed without fail
during pranayama.
!n yogashastra, one must do H?G pranayamas everyday. &his means that it
was classfied as KG in the morning, KG in the afternoon, KG in the evening
and KG in mid5night. %ince this is impossible, one can do KG pranayama in
one sitting. &he reason is that now a days, you need to spend more time
woring to support your life. #enefits are delayed too.
.echaa, puraa and umbhaa when practiced with e2ual time and e2ual
numbers are called %amavrutti pranayama.
-hen practiced with variations )increase and7or decrease* in time and
numbers it is called <ishamavrutti pranayama.
&hose who learn it from a 'uru will learn to practice properly.
&hose who are not proficient in yogasana will not be able to get e"pertise
in pranayama.
-omen who are not pregnant have e2ual rights as men. Even in
pregnancy they have the right to practice samasanya samavrutti
pranayama. +owever, after the L5month of pregnancy, they can not
practice that )samavrutti pranayama* also. :oganga applies e2ually to
both men and women e"cept during pregnancy 5 please remember this.
%ome are saying that 4auli, 4eti, <asti, <a3roli, 1hauti, /hechari etc.,
riyas are also part of yoganga and propagating such information through
various te"ts is very unfortunate.
Any te"t that shows a list of yogangas does not say so.
+atayogapradipia lists them under a separate heading %hatriyas and
in the same te"t clearly states that everyone should not practice it.
H "
"
6edha shleshmadhiah poorvam shatarmani samacharetJ
Anystu nacharettani doshanam samabhavatahJJ
&herefore, we should pay attention to this rule and use it only as treatment
for certain diseases such as those caused by e"cess fat.
/u)"as
! am embarassed to say that ! dont have the opportunity to discuss this in
detail, but ! have discussed this in detail in the =st section of
:ogamaarnada. &herefore, ! trust that you will be able to read from
there. &hose who have the necessity can learn from respective teachers.
Also, one should learn in the same way the rest of yoganga parts$
pratyahara, dharana, dhyana and samadhi.
5a"nin1
6o1a2"iyas
:ou now that some people believe and practice these as parts of yoganga.
+owever, these are not in Patan3aladarshana which is the basis of all yoga.
&hey are also not described in other te"ts and Upanishads. &hese are
described only +athayogapradipia and 'herunda samhita. +owever, in
+athayogapradipia, although %watmarama has said
Hj "
"
6edhah shleshmadhiah parvam shatarmani samacharet
Anyastu nacharet tani goshanam samabhavatah
6any people continue to practice it without learning the mystery,
endangering themselves and bringing bad reputation to yoga which is very
unfortunate.
7"iyas
&here are si" different types$ =. 1houti ?. #asti H. 4eti @. 4auli I.
&rataa and L. /apala bhati
=. 1houti riya
&he first dhouti riya is further classified into four types$ Antardhouti,
1antadhouti, +ruddhouti and 6oola shodhana.
Antardhouti$ &his is again divided into four typesM <atasara, <arisara,
<ahnisara, and #ahishruta
<atasara dhouti$ ;pen your mouth lie a crows bea and slowly inhale the
air then close the mouth and swallow, from this wash your stomatch by
moving it all around and then release it from the anus or by e"halation.
#y doing this once, it is not possible to release the inhaled air through the
anal opening. #y practicing daily for not less than ?I times for several
days, then on the Ith try, the air can be released through the anal opening.
&hose who can not accomplish this can do it slowly through rechaa. &his
will give medium benefit. &his <atasara dhouti belongs to .a3ayoga.
#enefits$ Eliminates diseases of the heart, purifies blood and increases
digestive power.
<arisara dhouti$ Dontinue drining clean water )cold or warm* until it
comes up to your throat. %wirl the water in the stomach sideways, up and
down, pull the stomach in and push it out and release through the anal
opening. &his belongs to laya yoga. &his can be mastered by practicing
several times a day.
#enefits$ #y removing impurities from seletal 3oints and nots within the
nervous system, causes the body to shine and increases 3atara agni ).a3a
:oga*.
<ahnisara dhouti$ &he stomach along with the navel must be pulled in so
as to touch the spine and then pushed forward again. .epeat this several
times. -hile pulling the stomach in, practice rechaa umbhaa and
while pushing the stomach forward, practice puraa umbhaa. Practice
this before eating. !f you want to practice this after eating, wait for atleast
three hours. ;therwise, it is dangerous. &his vahnisara dhouti must be
practiced daily by repeating for ?@ times ).a3a yoga*.
#enefits$ &his elimiates all types of stomach ailments
#ahishruti dhouti$ (orm your mouth lie a crows bea and inhale air to
your capacity and hold )umbhaa* as long as possible. &hen e"hale
throught the nostirils )rechaa*. &his rechaa and umbhaa is only for
those who are practicing for the first time. &his way, after inhaling, recha
umbhaa must be practiced ?I times per day. &his must be practiced in
the morning or evening before taing food. !f one eeps practicing this
properly, it not only develops the ability to hold breath for long periods
)umbhaa*, but also enables to perform rechaa through the anal opening.
;nce you are able to do this, you should not do rechaa through the nose.
-ith this practice, one will be able to perform umbhaa for up to =.I
hours. After ac2uiring this power, stand in water up to navel level and
very carefully and cautiously push out through the anal opening, %hati
4adi )in the form of a big bag that spreads from lower abdomen all the
way to 6uladhara chara*. -ash it with water until it is clean and push it
bac through the same anal opening.
-arning$ &his riya is only for hatha yogis and not for ra3a yogis, laya
yogis and mantra yogis.
#enefits$ Eliminates impurities throughout the body, provides shining to
the body and prevents diseases from getting foothold in the body.
1anta 1houti$ &his is divided into four types$ 1antamoola dhouti,
3ihwamoola dhouti, arna dhouti and apalarandra dhouti.
1antamoola dhouti$ %crub the teeth daily in the early morning either with
aggali plant e"tract or with clean mud. .inse out with clean water and
rub the tongue with cows butter. After this hold the tip of the tongue with
an iron tong lightly and pull it little by little. &his is only for +atha yogis.
#enefits$ !f this is practiced daily morning and evening without fail, helps
in achieving echari mudra, removes all defects in the tongue and
improves clarity of speech.

/arna dhouti$ Dlean the ears using the inde" and ring fingers together,
insert inside the ears and turn around.
#enefits$ Eliminates deafness, prevents diseases of the ear and gives power
to hear the inner nadam )sound*.
/apalarandra dhouti$ Using the right thumb rub the uvula present in the
bac of the throat daily.
#enefits$ &his riya must be practiced daily in the morning after getting
up, after lunch in the afternoon and evening. &his removes apha dosha,
cleans the nadis and gives good eye sight.
+ruddhouti$ &here are three types$ 1anda dhouti, vamana dhouti and
vastra dhouti
1anda dhouti$ A banana stem or a turmeric stem or a neem stic is
swallowed through the mouth until the heart region and immediately
withdrawn.
#enefits$ !t removes e"cess vata and pitta, eliminates heart diseases and
improves overall health.
<amana dhouti$ Everyday after eating, drin water until the stomach is
full and then fill the mouth with water. 0ifting your head up, loo up into
the sy. After some time, spit out the water.
#enefits$ Eliminates pitta and sleshma )apha* and improves body health.
<astra dhouti$ &ae a soft cloth that is @ inches wide and =I mo8hams
)mo8ham N half yard* long and soa it in water. 1aily before sunrise,
practice swallowing the wet cloth starting with one mo8ham length on the
first day and increasing the swallowed amount daily by one mo8am length,
gradually taing it into the stomach and then carefully removing it.
Progressively practice this once a day, then twice and so on increasing up
to twelve times a day.
#enefits$ !n this way, after one develops the ability to swallow =I
mo8hams of cloth daily without fail at the proper time, diseases such as
gulmam )stomach ailment*, fever, pleeha )spleen* and apha )phlegm* are
eliminated and the body will become strong and healthy.
6oola shodhana dhouti$ !nserting a turmeric stem or the middle finger of
the left hand into the anal cavity, clean the inside of the opening properly
and wash it.
#enefits$ Donstipation, indigestion, and ama dosham )improperly digested
to"ic particles that clog the cavities* terrible diseases are eliminated. &he
body will glow and the 9ataragni will increase.
2. Basti 2"iya
&here are two types$ 9ala basti and %thala basti
9ala #asti$ 'et into water up to navel height and sit in Utatasana position.
Using the force of umbhaa, tae up water through the anal opening. #y
repeating this twelve times, sufficient water will enter the lower abdomen.
After this, in a systematic manner, push the water out through the anal
opening. &his must be performed three times a day.
#enefits$ .emoves many diseases caused by the bad Apana vayu. &he
physical body will obtain beauty and luster. &his belongs to +atha yoga.
%thala basti$ %itting in Paschimottanasana, using Ashwini mudra draw
in vayu and push it out while turning the stomach in all four directions.
#enefits$ .emoves constipation and indigestion and improves 9ataragni.
&his is ra3a yoga.
3. Neti 7"iya
&ae a small thread that is twice the length of distance between the tip of
the thumb and the tip of the little finger. &ae it in through the two nostrils
until the two ends comes out
through the mouth. 'rab two ends of the thread with two hands and
carefully pull it up and down =G 5 =? times and then remove the thread.
#enefits$ .emoves many types of diseases related to apha. !mproves eye
sight and helps in developing the ability to perform /echari mudra. &his
is +atha yoga.
. Naouli 7"iya
&he nerves of the lower abdomen are pulled into the stomach and rapidly
turned sideways )left and right* and all around.
#enefits$ Eradicates all diseases and improves digestive power. &his is
.a3a yoga.
8. ."ata2a 7"iya
'a8ing continuosly at one ob3ect, without blining eyelids until the eyes
start to tear.
#enefits$ 4ot only cures diseases of the eye and improves eye sight but
also gives %hambhavi 6udra siddhi and removes long sight due to middle
age.
9. 7apalabhati 7"iya
&his is divided into three types$ <yut rama, <ama rama and %ita rama
<ytrama /apalabhati riya$ &ae in water through the nostrils and e"pel
from the mouth. &his
is .a3a yoga.
#enefits$ .emoves diseases related to the phlegm.
<ama rama apalabhati riya$ !nhale air through the left nostril and
e"hale through the right nostirl. &hen inhale throught the right nostril and
e"hale throught the left nostril. After four times of doing this, tae in
clean water through the left nostril. 0ift the face up, close the left nostril
with fingers and tilt the head slightly to the right and e"pel water through
the right nostril. &hen tae in clean water through the right nostril and
e"pel through the left nostril.
#enefits$ Prevents phlegm diseases related to runny nose. !mproves the
sense organs such that it can differentiate subtle variations. &his is .a3a
yoga.
%ita rama apalabhati riya$ -ater ingested from the mouth is e"pelled
?@ times through the nostrils.
#enefits$ Eliminates diseases of the phlegm, prevents old age and imparts
lustre to the body.
All apalabhati riyas must be done with cold water. Early morning is
ideal. (or the first fifteen days of practice, throat and nose will e"perience
a burning sensation and you will e"perience cold lie symptoms. !gnoring
this symptoms and faithfully practicing the riyas will 2uicly lead to
benefits.
A!ana E8-lanation!
Uttanasana
Ardha badda padmottanasana
Paschimotanasana
9anushirshasana
Upavishtaonasana
#addha /onasana
%upta padangushtasana
%uptapada parshvangushtasana
#addha padmasana
4avasana
#aasana
/urmasana
%uptaonasana
6arichasana
4iralamba sarvangasana
1wipada shirshasana
:oga nidrasana
#addhasana
1urvasana
&riviramasana
'andabherundasana
."anslato"s note$ " ha#e #erified $ttanasana, paschimottanasana
and %anushirsasana. &he e'planations are identical to those in (oga
makaranda. %atya.
:)ito";s Note < .he 'sana e#planations an) pi&tu"es below a"e ta2en
f"om 6o1a /a2a"an)a )figures refer to full :oga 6aaranda
edition* .amil ."anslation by ("i C./.V. 7"ishnama&ha"ya (with the
assistan&e of ("i (.Ran1anatha)esi2a&ha"ya3. (atya (t"anslato"3
info"ms me that the asana )es&"iptions in 6o1asana1alu appea"
i)enti&al to those in 6o1a /a2a"an)a. 0avin1 not seen an fi"st o"
se&on) e)ition of 6o1asana1alu we a"e not su"e whi&h pi&tu"es if any
we"e use). .he pi&tu"es in the 3") an) th e)ition whe"e ta2en at a
late" )ate an) )o not &o""espon) with the te#t.
I have numbe"e) the asana he"e in a&&o")an&e with the 6o1asan1alu
list.
'. Uttana!ana (Digure 8.4* 8.5* 8.7* 8.8* 8.>* 8.K* 8.A)
Dollowing the rules for tadasana (yogasana samasthiti krama)
(Digure 8.4* 8.5)* stand erect. )fterwards* while ehaling the breath
out slowly* bend the upper part of the body (that is* the part above
the hip) little by little and place the palms down by the legs. The
knees must not be even slightly bent. #aise the head upwards and
fi the gaGe on the tip of the nose. +hile doing this* draw in clean
air through the nostril* hold the breath firmly and maintain this
position. This is called sahitha kumbhaka. )fter remaining here for
some time* ehale the breath (that was being held) out very slowly
through the nostril* lower the head and place it on the knees. .o not
inhale at this stage. .raw the breath in while raising the head and
ehale the breath out while lowering the head L this must be
practised according to one&s strength and capability. In this position*
while the head is raised and while it is lowered and placed onto the
knee* the palms must be firmly pressed against the ground. This
sthiti is called uttanasana. Initially* when one remains in this sthiti*
there might be an occurence of tremors in the arms and legs. )t
these times* if one holds the breath firmly and stands* these tremors
will not occur. )fter remaining in this sthiti for some time* return to
tadasana sthiti.
There are < forms of uttanasana. )s a result of practising these <
forms* all the various diseases of the lower abdomen will be
removed and the digestive power will increase. =ven ordinary
stomach pain will stop. +omen may also practise this asana. /ut
this asana must not be done during pregnancy. This is the first form.
There are 7 vinyasas for this.
The procedure for Padahastasana and other different forms of
uttanasana! L
"old the big toes of the feet with the first three fingers of each hand.
=hale the breath* remain in the same sthiti and bring both ears
between the two arms while lowering the head. This is called
cakrasana. Take the hands behind the back* bend the body
backwards as well and then do uttanasana. There are special
benefits for this. /ut practise only according to your physical
condition and capacity. "old the big toe of the right foot with the left
hand and the big toe of the left foot with the right hand and lower
the head and place it between the knees. This position* if it is
maintained* is one form of padahastasana.
-eeping the legs spread as far apart as possible* hold the big toe of
the right foot with the fingers of the left hand and the big toe of the
left foot with the fingers of the right hand* as described above.
%ower the head and place it between both legs making sure that it
is aligned properly. This is also a form of padahastasana.
+hile practising the following asanas and other related asanas* the
knees must remain straight and should not be even slightly bent!
$ttanasana* pasci( mottanasana* hasta padasana* janusirsasana*
ardhabaddha padmottanasana* up( avishtakonasana* supta
konasana* viparita konasana* urdhva prasarana padasana*
halasana* sirsasana* sarvangasana* and padahastasana. This
important rule must never be forgotten.
)fter first practising all the parts of padahastasana properly* as
described above* practise uttanasana.
In another form* bend forward to the etent possible and place the
face @ angulas below the kneecap. That is* the asana must be done
such that the head is placed eactly halfway between the knees
and feet. )fter this* even here* place the head between the legs.
This is another form of uttanasana.
*. Ardhabaddha "ad)ottana!ana (Digure 8.44* 8.45* 8.47*
8.48)
Drom tadasana* do puraka kumbhaka. )fter this* choose either leg
and place its foot on top of the opposite thigh. 3lowly* little by little*
move the foot up until the back of the heel is pressed against the
lower abdomen. +hichever leg is raised* move the same hand
behind the back and clasp the big toe of that foot (from behind the
back). -eep the other hand in tadasana sthiti and do puraka
kumbhaka. )fter this* slowly ehale through the nose and bend the
upper part of the body forward down to the floor. Place the palm
down by the foot and keep it firmly pressed against the floor.
#elease the breath out completely* and without inhaling* practise
kumbhaka and lower the head* placing it on top of the kneecap of
the etended leg. #epeat this from the beginning with the other leg
following all the instructions mentioned earlier. This has 4?
vinyasas.
/enefit! This removes all the impurities and deposits from all sides
of the lower abdomen and epels them out through the anus. It
strengthens the diges( tive power daily.
.. "a!ci)attana!ana or "a!ci)ottana!ana (Digure 8.4@
L 8.5<)
This asana has many kramas. 0f these the first form has 4K
vinyasas. 6ust doing the asana sthiti by sitting in the same spot
without doing these vinyasas will not yield the complete benefits
mentioned in the yoga sastras. This rule applies to all asanas.
The first three vinyasas are eactly as for uttanasana. The 8th
vinyasa is caturanga dandasana* the >th vinyasa is
urdhvamukhasvanasana* the Kth vinyasa is adhomukhasvanasana.
Practise these following the earlier instructions. In the Kth vinyasa*
doing puraka kumbhaka* jump and arrive at the Ath vinyasa. That is*
from adhomukhasvanasana sthiti* jump forward and move both legs
between the arms without allowing the legs to touch the floor.
=tend the legs out forward and sit down. Practise sitting like this
with the rear part of the body either between the two hands or 8
angulas in front of the hands. It is better to learn the abhyasa krama
from a guru. In this sthiti* push the chest forward* do puraka
kumbhaka and gaGe steadily at the tip of the nose. )fter this etend
both arms out towards the feet (the legs are already etended in
front). 9lasp the big toes of the feet tightly with the first three fingers
(thumb* inde* middle) of the hands such that the left hand holds
the left big toe and the right hand holds the right big toe. .o not
raise the knees even slightly. Then* pull in the stomach while doing
recaka* lower the head and press the face down onto the knee. The
knees should not rise from the ground in this sthiti either. This is the
@th vinyasa. This is called pascimottanasana. In the beginning*
everybody will find it very difficult. The nerves in the back* the thighs
and the backs of the knees will feel as though they are being
fiercely pulled and this will be etremely painful. The pain will
remain for < days. )fter this* the pulling on the nerves will release
and it will be possible to do the asana without any problem. This
pascimottanasana has many forms. )fter first practising this asana
with the face pressed onto the knee* practise it with the chin placed
on the knee and then eventually with it placed 7 angulas below the
knee on the calf. In the 4?th vinyasa raise the head. In the 44th
vinyasa* keeping the hands firmly pressed on the ground* raise the
entire body off the ground and balance it in the air without touching
the ground. The 44th vinyasa is called uthpluthi. The 45th vinyasa is
caturanga dandasana. The 47th is urdhvamukhasvanasana. The
48th is adhomukhasvanasana. The 4>th is the first vinyasa of
uttanasana. The 4Kth vinyasa is the 5nd vinyasa of uttanasana.
)fterwards* return to samasthiti. You should learn the intricacies of
this vinyasa only from a guru.
/enefit! This will cure all diseases related to the stomach.
This asana can be done on the floor or on a mat according to the
capabilities of one&s body. %earn some of the other forms of
pascimottanasana krama by studying the pictures carefully.
Pregnant women should not do this asana. /ut this can be done up
to the third month of pregnancy. Dor men* there are no restrictions
to practising this asana. If this is practised every day without fail for
4> minutes* all the bad diseases of the stomach will be removed.
/. 9anu!ir!a!ana (Digure 8.77* 8.78)
This form follows the hatha yoga principles. )nother form follows
the raja yoga method. The practitioner should learn the difference.
Dirst* take either leg and etend it straight out in front. -eep the heel
pressed firmly on the floor with the toes pointing upward. That is*
the leg should not lean to either side. The base (back) of the knee
should be pressed against the ground. Dold the other leg and place
the heel against the genitals* with the area above the knee (the
thigh) placed straight against the hip. That is* arrange the straight
leg which has been etended in front and the folded leg so that
together they form an :%;. $p to this point* there is no difference
between the practice of the hatha yogi and the raja yogi.
Dor the hatha yoga practitioner* the heel of the bent leg should be
pressed firmly between the rectum and the scrotum. Tightly clasp
the etended foot with both hands* raise the head and do puraka
kumbhaka. #emain in this position for some time and then* doing
recaka* lower the head and place the face onto the knee of the
outstretched leg. +hile doing this* do not pull the breath in. It may
be ehaled. )fter this* raise the head and do puraka. #epeat this on
the other side following the rules mentioned above.
The raja yogi should place the back of the sole of the folded leg
between the scrotum and the genitals. Bow practise following the
other rules described above for the hatha yogis. There are 55
vinyasas for janusirsasana. Please note carefully that all parts of
the outstretched leg and the folded leg should touch the floor. +hile
holding the feet with the hands* pull and clasp the feet tightly. -eep
the head or face or nose on top of the kneecap and remain in this
sthiti from > minutes up to half an hour. If it is not possible to stay in
recaka for that long* raise the head in between* do puraka
kumbhaka and then* doing recaka* place the head back down on
the knee. +hile keeping the head lowered onto the knee* puraka
kumbhaka should not be done. This rule must be followed in all
asanas.
+hile practising this asana* however much the stomach is pulled in*
there will be that much increase in the benefits received. +hile
practising this* after ehaling the breath* hold the breath firmly.
+ithout worrying about why this is so difficult* pull in the stomach
beginning with the navel* keep the attention focussed on all the
nadis in and near the rectal and the genital areas and pull these
upwards L if you do the asana in this way* not only will all urinary
diseases* diabetes and such diseases disappear* but wet dreams
will stop* the viryam will thicken and the entire body will become
strong.
+hoever is unable to pull in the nadis or the stomach may ignore
just those instructions and follow the instructions mentioned earlier
to the etent possible. -eep the nadis in and near the rectal and
genital areas pulled up* the stomach pulled in and hold the prana
vayu steady. )nybody with the power to practise this will very soon
be free of disease and will get virya balam. %eaving this aside* if
you follow the rules according to your capability* you will gradually
attain the benefits mentioned below.
Important 0bservation!
)fter practising the asana for just one or two minutes* do not whine
that you did not receive any benefits. "owever little effort there is* if
you keep practising the asana daily for at least > to 4? minutes* you
will start eperiencing its benefits in a few days. There is no doubt
about this. If you keep practising it from half an hour to an hour
following the given rules* you will get the benefits mentioned below.
4. .iseases of the spleen will be removed.
5. People suffering from a low(grade persistent fever in the stomach
will notice that the fever* the resulting anaemia and other such
dangerous diseases will be wiped out. 9ontinuous and recurrent
cough* bloated stomach* flatulence and the first symptoms of
tuberculosis will disappear. )s a result of these intestinal doshas
being removed* the digestive power increases and one feels hunger
at the appropriate time. +hen you are very hungry* it is essential to
eat sattvic foods cooked in pure ghee or cow&s milk or goat&s milk.
#ice avul* kara boondi (fried peanut flour)* kara vadai* peanuts*
chickpeas L these tamasic foods should never be eaten. =ating
high(,uality fruits and kanda mulam is very beneficial.
+hen they are hungry* some people will eat terrible things without
thinking about it. This is a despicable matter. /ecause of this* they
keep catching various diseases and suffering as a result.
If one keeps practising janusirsasana according to the rules
described above* then whatever diseases cause blocking of urine
and faeces* increase the heat in the nadis* cause an increase in
vata* if any such acute diseases occur* they will be destroyed from
the root and the practitioner will be in good health very soon.
"eavy head* burning eyes* weakness of the body* burning in the
urinary area* fever caused by toins built up due to indigestion and
constipation* loss of ap( petite and sense of taste in the tongue due
to a spoilt tongue* laGiness or lethargy L all these will be removed
by practising the asana in the highest standard. That is* all diseases
caused by weakness of the nadis nearby will be removed.
It is important to always remember that it is necessary to practise
such asanas like janusirsasana on both the left and right sides. The
reason for this is that the strength of the body should be the same
on both the left and right sides. Bowadays* modern games and
physical eercises give strength to only one side of the body without
developing proper blood circulation on the other side. This will result
in paralysis and other such diseases. Therefore* every asana must
definitely be practised e,ually on both the left and the right side.
9anu!ir!a!ana *nd Kra)a
+hichever leg was folded and placed such that the back of the foot
was between the rectum and genitals* place the back of the sole of
that foot instead against the top of the thigh of the outstretched leg*
firmly pressing against it. Bow practise according to the rules
described earlier. /ut the benefits of this will be received very
slowly. 3ome people will not be able to place the head on top of the
knee on the first day. /ut one should not abandon the effort thinking
that this is impossible. If one keeps practising this for one or two
months daily without fail* following the prescribed rules* then it will
become possible.
It will be very difficult for those who have allowed ecessive flesh to
grow in the stomach and hips to practise this. /y practising this
regularly over a period of time* all the ecessive flesh that has
grown in or near the stomach and hips will melt* the joints of the
bones and nadis will clear up* the stomach will grow thinner and
eventually the head will touch the knee. The deposits of ecessive
flesh are the main cause for the lack of fleibility in the body. )ll this
can be melted away with asana abhyasa.
2any people who have a protruding stomach like a pumpkin believe
that they are healthy. 0thers think that they have correspondingly
as much more strength as their arms* legs and thighs are
ecessively huge* and they keep trying to enlarge the girth of the
body. 0ne can clearly say that this is a result of their stupidity. /eing
blessed with good health is not in the plumpness of the body. The
limbs of small children are soft and supple L to lift and bend them
is easy. The limbs of adults should be similarly soft and supple and
strong and there should be no obstruction to the prana vayu and the
blood circulation. =verybody knows that people who have overly
large stomachs or who are obese often have ecessive
breathlessness and bloating of the stomach.
/ut they have not realiGed that the vayu sancharam is not proper in
any part of the body. +hen there is no proper movement of air in
the body* mounds of ecessive flesh will collect in the body forming
a barrier. +ithout proper air circulation* how will the dust fly awayI
+ithout water* how can the earth become softI 3imilarly* in our
bodies* if we want the blood to circulate and the prana vayu to flow
properly without obstruction* we need to first knock down and
remove the bad deposits of flesh (durmamsam) which appear like a
wall. 0nly prana vayu has the capacity and power to completely
destroy the ecessive blobs of flesh that eist here and there in the
body. This cannot be done with any other medicine.
The stomach is the only cause of an untimely death. There is no
other reason. The dwelling place of death in the body is only the big
stomach and nowhere else. =ven though we desire long life and
good health* why do we make our stomachs very large and leave
room for death in themI Is this not a terrible thingI Therefore* by
practising janusirsasana following the krama with correct
instructions* one can melt away the stomach* no matter how large it
is. You can definitely believe that as the stomach reduces in siGe*
the death dwelling in it will leave the body. There is no doubt about
this.
It is superior to regularly practise this janusirsasana before
becoming preg( nant. 0ne should not do it after becoming pregnant.
If women who have stomach pain during menstruation practise this
asana following the instructions mentioned above* in one or two
months* all the germs that cause the stomach pain will be removed
from the blood channels and will be epelled out of the body
through the urinary tract.
This has 55 vinyasas. The <th and the 4>th vinyasas are
themselves the asana sthiti. The benefit is correspondingly as great
as one&s capacity for recaka.
0. U-a:i!ta;ona!ana (Digure 8.7>)
This has 4> vinyasas. #ecaka kumbhaka is its primary principle. )ll
the vinyasas must be done following the instructions for
pascimottanasana. /ut in the Ath vinyasa for pascimottanasana* we
etend the legs straight out between the two hands. In the Ath
vinyasa for upavishtakonasana* instead of etending the legs out in
front between the two hands* spread the legs as far apart as
possible while etending them. #emember that the knees should
not be raised or bent. Then follow the instructions just as described
for pascimottanasana. 9lasp the big toes with the fingers of the
hand* lower the head and place the face on the floor between the
legs. This is called upavishtakonasana (the <th vinyasa). The @th
vinyasa is like pascimottanasana&s 4?th vinyasa. The 4?th to the
4>th vinyasas are like the 44th to the 4Kth vinyasas of
pascimottanasana. )fter this* return to samasthiti. This must also be
done while lying down on the back.
/enefit! "ip pain* knee pain* any disease that occurs near the
region where the thighs meet* violent stomach pain* and flatulence
will be cured.
If all women practise this upavisthakonasana for one half hour both
in the morning and evening according to the prescribed rules during
the time of men( struation* all the diseases of the uterus will be
cured. This asana* along with janusirsasana and baddhakonasana
must be practised daily without fail by any( body who has irregular
menstruation. In three months* they will have proper healthy regular
menstrual cycles.
1. 7addha;ona!ana (Digure 8.7K* 8.7A)
This has 4> vinyasas. The <th vinyasa is the asana sthiti. The 4st to
the Kth vinyasas are like the 4st till the Kth vinyasas for
pascimottanasana. In the Ath vinyasa* just like the Ath vinyasa for
pascimottanasana* keep the hands down and bring the legs forward
in uthpluthi. /ut instead of straightening them* fold the legs and
place them down on the ground. Dolding them means that the heel
of the right foot is pasted against the base of the right thigh and the
heel of the left foot is pasted against the base of the left thigh.
+hen the legs are folded in this manner* the soles of the feet will be
facing each other. "old the sole of the left foot firmly with the left
hand and hold the right sole firmly with the right hand. 9lasping the
soles together firmly* do recaka kumbhaka* lower the head and
place it on the floor in front of the feet. )fter practising this properly*
press the head against the top of the soles of the feet. +hile
keeping the head either on the floor or on the soles of the feet*
make sure that the seat of the body does not rise up from the floor
and remains stuck to the floor. This sthiti is baddhakonasana. )fter
this* from the <th until the 4>th vinyasas* practise as in
upavishtakonasana and then return to samasthiti.
/enefit! 9oughing* urinary diseases (constant dripping of urine*
burning urine)* genital discharges* collapsing of the navel inward L
such diseases will be cured.
If women practise this especially during menstruation* it will cure all
men( strual diseases and will clean the uterus. It will be very helpful
for women who wish to conceive.
2. Su-ta "adan%u!hta!ana (Digure 8.7<* 8.7@* 8.8?* 8.84)
The first krama for this has 54 vinyasas. Through the Kth vinyasa* it
is eactly as for pascimottanasana. In the Ath vinyasa* lie down
facing upwards instead of etending the legs and sitting as in
pascimottanasana. +hile lying down* the entire body must be
pressed against the ground. The toes must point upwards and the
back of the heels must be stuck to the ground. This is also called
savasana by other schools. This is the Ath vinyasa for supta
padangushthasana. In the <th vinyasa* slowly raise the right leg
straight up. "old the big toe of the right foot with the fingers of the
right hand* do recaka kumbhaka and remain in this position for as
long as possible. This sthiti is called dakshina supta
padangushtasana. +hile remaining in this sthiti* at no time should
the elbows or knees of the etended arms and legs be bent. )t this
time the left hand should be placed on top of the thigh of the
outstretched left leg. In the @th vinyasa* slowly pull the right leg little
by little into the front of the right chest. +hile doing this* gradually
raise the head little by little until the face is placed against the right
knee. #emain in this position for some time. The 4?th vinyasa is like
the <th. The 44th vinyasa is like the Ath. The 45th* 47th* 48th and
4>th vinyasas follow the method for the <th* @th* 4?th and 44th but
with the left leg and arm. Drom the 4Kth until the 54st vinyasas*
follow the rules for the 44th until the 4Kth vinyasas of
pascimottanasana and after this return to samasthiti. The 45th
vinyasa is called vama supta padangushthasana. Drom the <th till
the 4>th vinyasas* no part of the body must be crooked. +hile one
leg is raised* the other leg must definitely not be bent or curved*
must not roll around or undergo any such torsion.
/enefit! It will keep the body measurements proportional and e,ual
and will give tremendous strength to the nerves. It gives good
strength to the hips. It is not appropriate for women during
pregnancy.
4. Su-ta-ada "ar!:an%u!hta!ana (Digure 8.85* 8.87* 8.88*
8.8>)
This has 57 vinyasas. $p to the <th vinyasa* this follows the method
for supta padangushthasana. In the @th vinyasa* without breaking
any of the rules described earlier* pull the raised right leg down
towards the ground on the same side (right side) and slowly lay it
down on the ground while still clasping the right big toe. In this sthiti
the head is facing upward and the other etended leg is kept
straight and remains pressed against the floor. 3tay in this @th
vinyasa for at least ten minutes and then do the 4?th vinyasa. In the
4?th vinyasa* bring the foot that is being held against the ground
back to the position in the <th vinyasa and remain here. +ithout
letting go of the foot* move it such that the leg (or calf) sits on the
chest beneath the neck and such that the elbow of the arm holding
the foot is behind the neck. #emain here. In this sthiti* the head
must be raised slightly. That is* there should be K angulas of space
between the ground and the head. Inside the matham* this is called
sammukha parivrtasana. #epeat this on the other side. To first
practise this with the right leg and then with the left leg is
characteristic of a superior yogi. The 44th vinyasa is like the <th and
the 45th is like the Ath. .o the 47th vinyasa like the <th and then do
the 48th and 4>th vinyasas like the @th and 4?th. The 4Kth is like
the <th and the 4Ath must be done like the Ath. The si remaining
vinyasas of this posture must be practised like the last K vinyasas of
pascimottanasana. )fter this* return to samasthiti.
/enefit! Bot only does it clean the parsva nadi* it does not allow the
parsva vayu to eist in the body. It destroys diseases like acute
tuberculosis. +omen should not do this while pregnant.
5. 7addha-ad)a!ana (Digure 8.>5* 8.>7* 8.>8* 8.>>)
Place the right foot on top of the left thigh and the left foot on top of
the right thigh. Take the hands behind the back and tightly clasp the
big toe of the right foot with the first three fingers of the right hand
and tightly clasp the big toe of the left foot with the first three fingers
of the left hand.
Press the chin firmly against the chest. -eep the gaGe fied on the
midbrow. 3it down* keeping the rest of the body straight. This has
the name baddhapad( masana. This asana must be repeated on
the other side (that is* first place the left foot on top of the right thigh
and then the right foot on top of the left thigh) in order to eercise
both sides of the body.
This has 4K vinyasas. The <th and @th vinyasas are the asana sthiti.
The other vinyasas are like pascimottanasana. 3tudy the pictures
(Digures 8.>5* 8.>7) and learn how to keep the gaGe. In this asana*
one must do puraka kumbhaka. 0nly in yoga mudra sthiti should
one do recaka. This sthiti consists of two forms L so study the
pictures (Digures 8.>8* 8.>>) carefully.
/enefit! It will cure all diseases of the lower abdomen. Pregnant
women should not do this asana.
'6. Na:a!ana (Digure 8.>@* 8.K?)
This has 47 vinyasas. In this asana* we need to keep our bodies
like a boat (look at the picture). In the Ath vinyasa* maintain the
position observed in the picture. That is* only the seat on the back
of the body must be on the floor and all the other parts of the body
must be raised off the ground. 3imilarly raise both legs off the
ground* keeping them etended. =tend the shoulders out in front*
etend the arms forward and place the palms on each leg not ,uite
touching the knees. This is called paripurna navasana (Digure K7).
In the Ath vinyasa* lie down just as in supta padangushtasana* raise
the e( tended legs off the ground. 6oin the hands and interlace the
fingers behind the neck* placing the head on the palms and hold the
head tightly with the clasped hands. Then* as observed in the
picture* raise the upper body halfway using the back and stop. This
is called ardha navasana (Digure K8).
''. 7a;a!ana (Digure 8.K4)
This has 45 vinyasas. The Ath and <th vinyasas are the asana sthiti.
In the picture* only the <th vinyasa is shown.
/enefit! This is an important means for the awakening of the
kundalini. It also removes constipation.
'*. Kur)a!ana (Digure 8.K5)
This has 4K vinyasas. The Ath* <th* @th* and 4?th vinyasas
demonstrate the sampurna sthiti of the asana. 0nly the Ath vinyasa
is shown in the picture.
/enefit! The apana vayu is cleanedH nocturnal discharges are
stopped. This is also a very good method for curing piles.
If women with irregular menstruation practise this asana with all the
vinyasas for a few months* this affliction of the uterus and of
menstrual disturbance will dissolve and they will have regular
menstruation.
Important #ule! The practitioners of kurmasana must not practise it
within 7 hours of eating. It must not be done on a full stomach.
'.. Su-ta Kona!ana (Digure 8.K8* 8.K>)
This has 48 vinyasas. The @th vinyasa is the asana sthiti. In the Ath
vinyasa* stay as shown in the picture.
The <th vinyasa is uthpluthi. Drom uthpluthi* move to the position
shown in the second picture and then do recaka. The position
shown in the second picture is the @th vinyasa.
This @th vinyasa itself is the suptakonasana sthiti. The 4?th vinyasa
is catu( ranga dandasana. The four remaining vinyasas are just the
last four vinyasas of pascimottanasana. 3tudy the picture very
carefully. #emember that the stomach needs to be pulled in and
held in.
/enefit! It will not allow sluggishness due to mahodaram jadyam
(dropsy). It will cause timely epulsion of faeces. It will prevent the
occurrence of goiter* of inflammation of the glands of the neck* and
of any kapha diseases.
3uppose that a woman does not want any children. If she does this
asana and along with this* practises krounchasana* then* as
desired* she will not have any offspring. If women who have
stomach pain during the time of menstruation prac( tise this asana
along with upavishtakonasana during the time of menstruation* the
pain will disappear ,uickly.
'/. Maricha!ana (Digure 8.KK* 8.KA* 8.K<* 8.K@)
This has 55 vinyasas. This needs to be done on both the left and
the right sides. 3tudy the sannaha sthiti (the preparatory state) of
marichasana in the picture. This sthiti is the Ath vinyasa.
The right(side marichasana paristhiti is shown in the second picture.
2aricha 2aharishi was known for bringing this asana to public
knowledge and hence it is named for him.
3tay in the Ath vinyasa for some time doing puraka kumbhaka. )fter
this* do recaka and come to the <th vinyasa. 3tay in this position for
as long as possible. In case your head starts reeling (you get diGGy)*
come back to the Ath vinyasa* do puraka kumbhaka* close the eyes
and remain here for some time. The diGGiness will stop.
The @th vinyasa is like the Ath vinyasa. The 4?th* 44th* 45th and
47th vinyasas are like the 4?th* 44th* 45th and 47th vinyasas of
janusirsasana.
The 48th vinyasa is marichasana sannaha sthiti on the left side.
This is demonstrated in the 7rd picture. The 4>th vinyasa is the left(
side marichasana paristhiti. This is demonstrated in the 8th picture.
In the 48th vinyasa do puraka kumbhaka and in the 4>th vinyasa do
only recaka. The 4Kth vinyasa is like the 48th. The 4Ath* 4<th* 4@th*
5?th* 54st* and 55nd vinyasas are like the 4Ath* 4<th* 4@th* 5?th*
54st* and 55nd vinyasas of janusirsasana.
/enefit! It will not give room for paralysis or any such diseases.
/loating of the stomach will ,uickly disappear. The stomach will not
increase in siGe. It brings the hips to a correct measurement and
broadens the chest. )ny weakness of the heart will be removed and
the heart will develop strength. The practitioner will never get
jaundice or any other liver disease. 0nly pregnant women should
not do this posture.
'0. Nirala)ba Sar:an%a!ana (Digure 8.A?)
This has 48 vinyasas. The <th vinyasa is the asana sthiti. The form
depicted in the picture is the <th vinyasa. This is niralamba
sarvangasana paristhiti. In order to get to this sthiti* slowly raise the
arms and legs either together or one(by( one in the Ath vinyasa . .o
only recaka at this time. Bever do puraka kumbhaka.
)t this time the chin should be pressed against the chest. The gaGe
should be fied on the midbrow. +hile doing this* the arms and legs
must not be bent. This sarvangasana has two forms L salamba
and niralamba. The tradition of -apila 2aharishi matham has two
types for each of these. This book follows the first form. "ence* the
picture shows only the first type.
/enefit! 3tomach pain* violent stomach pain* flatulence* and
indigestion due to changes in diet will be removed and the stomach
will become slim. If a person who is having trouble sleeping
properly at night remains in the asana paristhiti for fifteen minutes
and then lies down* they will be able to fall into a sound contented
sleep. +hoever has chest pain* discharges during dreams* is tired*
or is suffering as a result of walking for long distances L if these
people practise niralamba sarvangasana with its vinyasas for some
time* then all these problems will be cured and they will become
content. +omen can do this even if they get pregnant but should
not do it after the 8th month.
'1. <:i-ada Sir!a!ana (Digure 8.A7)
This has 48 vinyasas. It is the same as for pascimottanasana up to
the Kth vinyasa. +hile practising the Ath vinyasa* place both legs on
top of the shoulders* and do uthpluthi as in the Ath vinyasa for
bhujapidasana. Then lean the rear of the body forward and sit
down.
)fter this* do recaka and slowly and carefully place the left foot on
top of the right foot on top of the back of the neck. That is* the right
heel should be by the left ear and the left heel should be by the right
ear. +hile remaining in this state* do puraka kumbhaka and raise
the head. /ring the hands net to the muladhara cakra and join
them together in prayer. Drom the <th vinyasa until the 48th vinyasa
practise just as for bhujapidasana.
/enefit! It will remove diseases of the spleen* of the liver* and of the
stomach. It will clean the muladhara cakra. It will greatly help with
uddiyana bandha. Practise it after first studying the picture very
carefully. +omen who are pregnant should not do this posture.
Those who are prone to miscarriage must practise this asana
regularly for some time and then discontinue it before they
conceive. If they stop practising this asana during pregnancy* it will
enable a strong healthy birth and will help the uterus wall epand
and be healthy. People who do not wish for progeny must always
practise this asana. If they do* then they will not have any children.
'2. Yo%a Nidra!ana (Digure 8.A8)
This has 45 vinyasas. The Ath vinyasa is yoga nidrasana sthiti. The
first K vinyasas for kurmasana are the first K vinyasas for this. In the
Ath vinyasa* sit like you did in dvipada sirsasana and instead of
keeping the two legs on the back of the neck* first lie back facing
upwards. Then lift the legs up and place them on the back of the
neck.
In dvipada sirsasana* we joined the hands together in prayer and
placed them net to the muladhara cakra. In this asana* following
the krama* take the shoul( ders (that is* the arms) on both the left
and right sides over the top of the two thighs* and hold the right
wrist tightly with the fingers of the left hand beneath the spine.
3tudy the picture.
In the Ath vinyasa* after doing only recaka* arrive at the asana sthiti.
Then* one should do puraka kumbhaka and lie down. The <th
vinyasa is caturanga dandasana. The last four vinyasas for this
asana are eactly the last four vinyasas for pascimottanasana.
/enefit! Tuberculosis* bloating of the stomach* dropsy and edema
(swelling of tissue due to accumulation of water) L such serious
diseases will be cured. It will cause the vayu to be held at the
svadhishthana cakra and the brahmara guha cakra and as a result
will cause long life. It will help to rapidly bring the apana vayu under
one&s control. It is not for women who are pregnant.
'4. 7uddha!ana (Digure 8.A>* 8.AK)
This has 5? vinyasas. The <th and the 48th vinyasas are the right
and left side asana sthitis.
The first picture demonstrates the right(side buddhasana and the
second pic( ture demonstrates the left(side buddhasana.
The Ath vinyasa of the right(side buddhasana is the 47th vinyasa of
the left(side buddhasana. These are like the Ath and the 45th
vinyasas of ekapada sirsasana.
+hile doing the <th vinyasa* it is just like the Ath vinyasa for
ekapada sir( sasana. 3tudy the picture carefully.
The @th* 4?th* 44th* 45th* and 47th vinyasas for this are just like the
<th* @th* 4?th* 44th* and 45th vinyasas for ekapada sirsasana. The
48th vinyasa is the left(side buddhasana sthiti. In this sthiti* take the
left leg over the top part of the left shoulder and place it on top of
the back of the neck. Then hold the wrist of the right hand with the
left hand. ) different form of buddhasana sthiti is depicted in the
second picture and here the hands are clasped together behind the
back. The practitioners need not be surprised by this. 3ome think
that since /uddha advocated siddhasana as superior to any other
asana* hence siddhasana and buddhasana are to be practised in a
similar manner. This is contrary to all the yoga tets and their
descriptions of the connections among the nadi granthis in the body.
"ence* the practitioner must understand that the siddhasana krama
and buddhasana krama are different and must be practised
accordingly.
/enefit! It will cure hunchback and will create proper blood
circulation in all the nadis. It will clean the svadhishthana* anahata*
visuddhi and brahmara guha cakras and gives complete assistance
for kevala kumbhaka.
This asana is very beneficial for curing long(term persistent fever.
Pregnant women should not do this.
'5. <ur:a!a!ana (Digure 8.<5)
This has 5? vinyasas. The <th vinyasa is right(side durvasasana
and the 48th vinyasa is left(side durvasasana. In the Ath and the
47th vinyasas stay in ekapada sirsasana sthiti. Drom there* in the
<th and the 48th vinyasas* get up and stand. 3tudy the picture
carefully. +hile remaining in this asana sthiti* the leg that is being
supported on the ground must not be even slightly bent and must
be held straight. -eep the gaGe fied at the middle of the nose. You
must do sampurna puraka kumbhaka. The head must be properly
raised throughout.
)ll the other vinyasas are like skandasana.
/enefit! =lephantiasis* vayu in the scrotum* trembling and tremors
of the head L these serious diseases will be destroyed. It is a
tremendous support on the path towards samadhi. Pregnant
women should not do this.
*6. Tri:i;ra)a!ana (Digure 8.<>)
This has A vinyasas. Drom the 4st to the >th vinyasas and then the
Ath vinyasa* practise following those for utthita hasta
padangushtasana. Practise the 5nd and Ath vinyasas as shown in
the picture (study it carefully) and remain in these positions. The
5nd vinyasa is the right(side trivikramasana sthiti. The Kth vinyasa
as shown is the left(side trivikramasana sthiti. The picture shown
here only demonstrates the left(side trivikramasana. It is important
that e,ual recaka and puraka kumbhaka must be carefully observed
while practising this asana. -eep the gaGe fied on the midbrow.
/oth legs must be held straight and must not lean or bend to any
side.
/enefit! Bot only will it maintain the body in an e,ual balanced sthiti*
it will rapidly awaken kundalini.
*'. Gandabherunda!ana (Digure 8.<K* 8.<A)
This has 4? vinyasas. The Kth and Ath vinyasas show the asana
sthiti. The first picture shows the Kth vinyasa and the second picture
shows the Ath. In the 8th vinyasa* come to caturanga dandasana
sthiti and in the >th vinyasa proceed to viparita salabasana sthiti. In
the Kth vinyasa* spread the arms out wide* keeping them straight
like a stick (like a wire) as shown in the picture. Take the soles of
both feet and place them net to the ears such that the heels touch
the arms and keep them there.
Bet* do the Ath vinyasa as shown in the second picture. This is
called supta ganda bherundasana. In this asana sthiti and in the
preliminary positions* do e,ual recaka puraka kumbhaka. -eep the
gaGe fied on the midbrow. This must not be forgotten.
/enefit! 'oiter* inflammation of the glands of the neck and diseases
due to mahodaram will be destroyed. The visuddhi and
brahmaguha cakras will function correctly and this will take the mind
to the state of savikalpa samadhi. Pregnant women should not do
this.
(((((((((((((((((((((((((((((((((
The full translation of the Yoga 2akaranda* Tamil Translation by 3ri 9.2.E.
-rishnamacharya (with the assistance of 3ri 3.#anganathadesikacharya* can
be downloaded from here http://tinyurl.com/9lvxnv2
(pe&ial Inst"u&tions
;ne has to believe that the eight yogangas yama, niyama, asana,
pranayama, pratyahara, dharana, dhyana and samadhi are the best way to
bhati sadhana and then practice.
+uman development can not tae place with 3ust food, sleep and se"ual
pleasure. All animals e"perience this e2ually. Along with discovering the
essence of 3eevatma and paramatma, we must strive for energy that does
not impair the mind due to rapid natural changes. &he omnipresent, all
pervading, all nowing, filled with the best 2ualities and who protects
those who come to him, we must live under the orders of that Paramatma,
ac2uiring wealth and property without going against what is prescribed in
the shastras, taing a vow to dedicate the fruits of services bac to him and
to proclaim this in the world without any ego. 1o not listen to those who
are saying and publishing that there is no 'odM its all a big hoa". &hose
who practice yoga and their teachers must publicise the two foremost
niyamas that are lie a life force in this world 5 #rahmacharya and
Pativratya.
-e must not forget that various diseases afflicting people are mainly due
to e"cess food, drining and entertainment.
-e must eat vegetarin food, spea the truth and one day a wee practice
silence )not speaing*.
(ast once in =I days and always display a pleasant personality.
&he main factor that allows man to en3oy the comforts of life is the
blessing of good health, this everyone agrees.
/nowing that yogasana is the most important sill that provides such
good health without too much cost and which is easily accessible to all
castes and groups our great #harat )!ndian* ancestors have written many
prominent te"ts so that we can practice according to the suggested niyamas
and en3oy the fruits of practice.
&his yoganga sadhana way is not new that was discovered recently. &hese
practices that were in vogue many thousands of years ago as witnessed in
the vedas and puranas, have been resurrected. -hy all these statements,
!s %ri #hagavad 'ita, that is admired by all people of this world not
enough,
.egarding the close relationship between yogasanas and body well5being5
*

+atasya prathamam gatvadasanam poorvamuchyate
uryat tadasanam sthiryam aarogyam changalaghavam
)+atha yoga pradipia, 1, =>*
;nly yogasana maes it possible for humans to en3oy long life with
healthy body and intellect by optimi8ing the unhindered movements of
prana, apana, vyana, udana, samana and other ten different vayus along
with purification of important and variety of nadis such as ida, pingala,
poosha and yashaswini. %watmarama yogi states without the well being
of the body and the indriyas, the facile movement of the vayus will not
tae place, therefore, ! will describe the yogasana ramas systematically
and benefits resulting from practicing it. &he basis of this is
((
tato dvandvanabighatah ) Patan3ali sutra ?, @K*. &hose who practice
yogangasana are not bothered by cold, wind, sun, happiness, sorrow or to
conditions of vata, pitta and apha according to 6aharshi #hagavat
Patan3ali.
6any thousands of years ago, these yoganga sadhanas were customary
without any resistance. +owever, it is my opinion that it is not our duty to
figure out why these practices have disappeared now.
:ogadharshana and other shastras have described$
:ama I types
4iyama I types
Asana Dountless
Pranayama =?K types
Pratyahara ? types
1harana ? types
1hyana ? types
%amadhi K types
:ogasanas are the third step in the yoganga sadhana.
&he sadhana practice that combines dharana, dhyana and samadhi is called
samyama as per H trayameatra samyamah ) Patan3ali
sutra 3, @*. (rom this yogis can discover what cant be seen by the eyes.
:ogasanas are coutnless, this is clearly suggested in 1hyanabindupanishat
that lord %hiva gave spiritual advice to Parvati as
" )asanani cha tavanti yavatto 3eevarashayah*. 1espite
this, many people still proclaim that there are only K@ asanas. +atha
yogapradipia which serves as a fundamental yoga te"t says$
U
+
)+athayogapradipia, =, =K*
<asishtadyishcha munibihi matsyendradyishcha yogibihi
Angeerutanyasanani athyante ani chinmaya
!t has been accepted by <asishta and other rishis along with yogis
6atsyendranatha and 'oraanatha that there are innumerable yoga
postures. +owever, isnt it ama8ing that many still insist that there are
only eighty four posturesO
!t has been described by Patan3ali 6aharshi that in yoganga there are three
parts$ bahiranga )outer* sadhana, antaranga )inner* sadhana and
paramantaranga sadhana.

l
&rayamantarangam poorvebhyaha
&adapi bahirangam nirbhee3asya
Patan3ali %utra )H, >5K*
&he first five steps of the eight mentioned before are well nown as
bahiranga sadhana &he remaining three are widely nown as antaranga
sadhana. ;nly nirvialpa samadhi is classified under paramantarana
sadhana. %amyama also comes under antaranga sadhana.
1iseases that can be observed by the main sense organs such as eyes and
ears, those affecting body parts such as hands and legs, sense organs )eye,
ear, nose, tongue etc. *, muscles, lungs, nadis and nadi granthis, bones and
spaces between the bones can be eliminated and the body made powerful
by practicing the five bahiranga sadhanas 5 yama, niyama, asana,
pranayama and pratyahara.
Although it can not be observed by the main sense organs, the 3eeva or
soul that is hidden within the body and e"periences countless suffering and
3oys according to followers of <isishtadwita and 1wita philosophies, in the
mind as per %anhya followers, reflection of 3eevatma according to some
yogis and Advita followers. &he mind )its ability to e"perience* with
attributes of wanderings and restraint by way of the heart )called 1ahara
and /uhara* is rooted above and below in the following charas$
6ooladhara chara 5 below the navel and above the reproductive organs
%wadishtana 5 between mooladhara and manipuraa
6anipuraa 5 e"actly on the navel )belly button*
Anahuta 5 middle of the heart
<ishuddi chara 5 below the nec
Agna 5 between the eye brows
%ahasrara 5 crown of the head
Encompassing these seven charas )nadi granthis* are =. Avrutti, ?.
Parivruti and H. %amvruti.
&he movement )activation* of these charas are caused by the greatness
)power* of pranayama and the variety of rechaa, puraa and umbhaa.
Along with these, Pantaranga sadhana practices of dharana, dhyana and
samadhi stabilii8es the wandering, drifting and roving mind, eliminates
mental illness and worries, enhances life e"pectancy, intellectual power
and e"pands the mind to new ideas.
Along with these, by practicing antaranga sadhana called samyama,
yoga practitioners may see subtle substances that are not visible to the
naed eye )without using modern instruments* and can now the truth.
&his type of samyama is called antardrushti, divyadrushti or yogadrushti.
&he details of this can be understood by studying %utras +
nabhichare aryafyoohagnanam )H,?Q*.
-ho is 9eevatma, -ho is Paramatma, -hat is the relationship between
the two, 6any of these principles can be understood by practicing
nirvialpa samadhi which is well nown as Paramantaranga sadhane.
1octors until today havent been able to definitively declare the number of
diseases that can afflict humans. &his is impossible.
1iseases afflicting humans are related to ones arma, nutrition, pleasure
R drining habits, body disposition such as obesity or severely thin and
emaciated type. :ogasana practice can help rectify such conditions and
promote overall health.
:ogangasana practice eliminates and prevents illness but also originates
)manifests* the wisdom of 3eevatma and paramatma according to the sutra
?+"
yoganganushtanashuddishaye gnanadeeptiravivehyatehe )?, ?K* and
one can study this and overcome their doubts. !t is a misconception but
not reality to thin that all need to practice all yogasana postures or to get
alarmed by assuming that it is impossible )to practice yoga*. %ome have
this delusion due to association with septics. %imilar to medicine,
yogasanas are also prescribed according to ones body type and condition.

&hose who are interested can learn more depending on their situation.
Daste, creed, gender, age etc. must not become an obstacle. Everyone
needs physical well being.
]
"
yuda vruddhoti vruddhova vyadhito durbalopiva
abhyasat siddhimapnoti sarvayogeshchatandritah
-hether youth, old age, or very wea due to affliction with a disease, if
one does yoga practice in the right way without la8yness, can achieve the
desired benefits.
+owever, those who unwisely dont follow the right way but go off on
their own, may encounter danger and e"perience pain. &his is nown to
all in any venture.
%ome are proclaiming that yogasana causes madness )those who got
mad by not practicing well and could not get it cured by any other
sadhana*. &hey cant e"plain how people get cra8y without doing yoganga
practice or they cant prove that those who got cra8y really practiced
yoganga sadhana.
Anyone, on any sub3ect matter, who does not study7practice properly and
therefore can not e"perience appropriate benefits and proclaim that the
virtue is defective or that the defect is the virtue, is maing an improbable
statement that is against ones own conviction.
:ogasana practice eliminates decomposing urine and fecal matter,
musculature, and bad fat via the e"cretory orifices and maes the body
glow. &herefore, our ancestors had named yoganga sadhana as astra
shastra chiitsa or ashastra shastra chiitsa.
:ogashastra has the ability to dissolve e"cesss fat and purify the blood in a
person who is obese and mae them loo good, or in people who are very
lean, the practice will help grow the muscles and give them beauty.
&herefore, many call this yogashastra as sharirashilpa shastra )body
sculpting science*.
(uppo"tin1 e#p"essions
=. + )vapuhrushatvam* the state of body that can not get obese
?.- )vadane prasannata* Peace and lustre on the face
H. )naada sphutatvam* Dlarity in language and heart
@. - )nayane sunirmale* Eyes that are shining without any
illness
I. )Arogata* 1estroys all diseases
L. ] " %e"ual energy under control
>. V )agni deepanam* !ndigestion is eliminated
K. )nadi vishuddihi* #lood vessels are purifiied
&hose who pranayama along with yoganga sadhana will achieve F
+"F )hatayoga lashanam* 5 this is e"plained clearly in
+atayogapradipia, =, >K. )one must not forget that the practice must be as
per the shastra*.
Also, if we study yoga sutras 3, @L, @>, R @K etc., along with <yasa
bhashya, we can learn special benefits of yoganga sadhana.
According to %hwetashwataropanishat, those who perform
yogangasadhana systematically and follow the niyamas will lose the fear
of disease and death as follows$
=. )na tasya rogah* he will not get diseases
?. " )na 3ara* no old age
H. V )na mrutyuh* no death
&his applies to those who practiced yoga and obtained divya te3a sharira
)divine and radiant body* 5 F F )praptasya
yogagnimayam shariram*.
@. )laghutvam* always energetic
I. )arogyam* good health
L. )Alolupatvam* removes e"cess desires
>." )varna prasadam* brilliant sheen on the body
K. l )svara soushtavam cha* refined speaing sill
Q. )gandah shubah* no body odor
=G. )mootrapurishamalpam* eliminates diseases of urinary
tract and idneys
F F )yogapravruttim prathamam vadanti* 5 &hose who
practice yoganga properly will first obtain these results.
!t is not incorrect to say that those who learn to practice by looing only at
picture charts are committing a blunder. &hose who practice following
instructions from a 2ualified teacher will obtain the desired results
according to $
l"
"?" H U
Evamvidhe mate stithva sarvachintavivar3itah
guroopadishtamargena yogameva samabhaset
)+atayogapradipia, 1, =@*
!t is very cheerful news that we are seeing an increase in the number of
people who can teach and publici8e yogangasana practice. +owever, we
must see out and e"amine those who have mastered the secrets of
yogadarshana and only learn from them.
&hose who have not studied vedas, vedanta and yoga related scriptures
)te"ts* are not 2ualified to teach yoganga according to$
Fl "~ " F
%houcha santosha tapah svadhyayeshvara pranidhanani niyamah
)Patan3ali sutra ?, H?*
!n addition, yoganga practice can act as treament for body ailments,
mental)mind* disorders and can teach distinctions between, manifestations
of 3eevatma, paramatma and the entire universe.
-e have now seen that the treatments for body and mental disorders are
taught by 2ualified teachers in medical schools. 1oes not everyone now
that treating such conditions independently could be very dangerous,
-hile practicing or teaching yogangasana, one must now which asanas
and pranayamas to teach to whom, how many days, for which disease,
)treatment* how many inhalations and e"halations, how long to do a
particular asana, which asanas for obese individuals, which ones for lean
body type, when to inhale and when to e"hale, for how long, 1ont we
need teachers and promoters who now these secrets,
-e need some who are 3ust demonstrators. +owever, if they dont learn
these secrets and want to only promote, it will not be of much use.
:ogarahasya )yogic secrets*, ragarahasya )secret of music, melody*,
ra3arahasya )secrets of a ing, ruler*, dampatya rahasya )secrets of married
couple* are really confidential. !t is not wise to act without understanding
these essentials. &hese can be learned only from e"perienced elders and
gurus. Even then, it will tae a long time according to shastras. ! hope the
educated will tae note of this.
!n pranayama practice )yogangabhyasis*, inhalation and e"halation motion
is performed using both nostrils, trachea, tip of the tongue, between two
lips and in between two rows of teeth.
4ormally during yogasana practice, inhalation and e"halation is performed
via the trachea deeply, subtly and with sound. &his is common practice
with everyone. &his type of breathing is called anuloma u33ayi and
2uoted in 5
H +

"" "

*? *
6uham samyamya nadibhyam aarushya pavanam shanih
yatha lagati antattu hrudayavadi sasvanam
poorvavathubhayetpranam rechayadhidaya tatah
shleshmadeshaharam ante dehanalavivardhanam
gacchatatishtata aryam ucchamochyamtu umbhaam
)+atayogapradipia, 2, I=, I?, IH*
#ending the head )face* forward, pressing the chin to the chest tightly,
through both nostrils via the trachea all the way down to the chest, maing
a slight hissing sound, tae a deep inhalation )first timers as per their
capacity* slowly without difficulty e"hale through the left nostril. &his is
called gurumuha.
&his will eliminate the apha )phlegm* from your throat and mae you
hungry. Eliminates impurities from the nadis, stomach, lungs, e"cretory
organs, idnyes, and bone 3oints. Also prevents 3alodhara and mahodhara
ailments. &his can be practiced sitting, standing, waling and lying down.
Every yogasana has a corresponding riyasana. After each asana, to
prevent pain and to generate energy, we must always practice the
riyasana. 6any without nowing this secret, suffer, stop practicing
yogasana and declare that there is no benefit from yoga practice.
&herefore, people who want to practice and teach yogasana must
understand the pratiriyas appropriately and then practice. (or e"ample,
poorvasana is a pratiriya to muhyasana or moolasana pachimatana
asana.
(((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((
Misc. notes etc. from blog comments regarding the
text
ASANA TABLE
Notes
Kumbhaka
Antah kumbhaka (purakha kumbhaka) = retention of the
breath after inhalation
Bahya kumbhaka (recaka kumbhaka) = retention of the
breath after exhalation
Ubhya kumbhaka = retention of the breath after both
inhalation and exhalation
*In the Primary group above kumbhaka i indicated
explicitly in only three poture! baddha padmaana!
uttanaana and ethubandaana" In the earlier #oga
$akaranda (%&'() ho)ever! kumbhaka i indicated other
primary poture" *hi may be that )hile learning the
Primary aana )e may forgo kumbhaka in mot of the
primary poture until gaining familiarity and a degree
of proficiency )ith thoe aana )hen )e )ould then begin
to )ork in the kumbhaka" thi may be made clearer a the
tranlation continue"
Kumbhaka (mentioned exlicitl!" in the #oga Makaranda
$rimar! asana
Tadasana (here implie amathiti )+ purakha kumbhaka
Uttanasana +purakha kumbhaka ()e can perhap preume that
all the uttanaana variation )ould alo include antha
kumbhaka ,-" padahastasana, parsvauttanasa
na, prasaritapadauttanasana.
Ardha baddha padma uttanasana + recaka kumbhaka
Urdhavamukhvanaana + puraka kumbhaka
Adhomukhssvandasana + recaka kumbhaka
Paschimottanasana + purkha kumbhaka (recaka kumbhaka
implied .)
janusirsasana + purka kumbhaka / 0echaka kumbhaka
Upavistakonasana 1recaka kumbhaka i the central
principle for thi poture1
badhakonasana + recaka kumbhaka
Suptapaddangusthasana+ recaka kumbhaka
utthitahastapadangusthasana + recaka kumbhaka
Bhujapidasana + recaka kumbhaka
marichiyasana + recaka kumbhaka .
re the table in the yogasangalu see pd
The irst column reers to !inayasa number, the second to
Asana positions, third to breathing order and ourth to
Beneits. "or e.g., the irst one on the list,
Uttanasana# $,%,rechaka,abdominal puriication.
& have seen some really categorical statements such as
'one shouldn(t be doing yogasanas )ithout vinyasas and it
is a shame that people )ho don(t kno) better are bringing
bad reputation to yoga sharstra' #)
Satya
*********************************************************
+rishnamacharya kne) )e )ould be curious about !inaysas,
"rom page %-#
. !inyasas/ many are curious regarding its mystery. Some
0uestion its basis. & agree. 1Then he 0uotes several
verses rom Patanjalayogasutra and !yasabhasha in
sanskrit )ritten in +annada script). "inally he
concludes* Thereore, )hat type o breathing or )hich
asana, )hen to inhale and )hen to e2hale, ho) , )hen you
bend or)ard inhale or e2hale3 4hat about )hen you raise
your head3 To learn this mystery and practice in order
1krama) is !inyasa.
& don5t see the jumping back and or)ard vinyasa o
Ashtanga any)here. Also, & don5t see Suryanamaskars A or
B mentioned any)here. & guess it must have been 6ois5s
innovation to bring Suryanamaskar along )ith its
components o jumping into ashtanga vinyasa.
& )ill have to ask my brother regarding translation o
Sanskrit verses. 7y sanskrit is really rusty and very
basic. 8e had recently shared this link regarding
sanskrit. 8o) appropriate it is or this discussion.
http#99))).liepositive.com97ind9:ie9:anguage;o;the;sou
l-%<-%.asp
Satya
*********************************************************
*******
=es >rimmly, there are retentions speciied in many o
the %nd and $rd level asanas. The ne2t e) pages really
sets up the basics or starting a practice. Stay tuned.
*********************************************************
*****
Asana table list
8ey >rimmly,
:et me 0uench your speculation because it may be a )hile
beore & can get to those pages in translation, &n the
Tables on pd pages -? to -@, asana5s are divided into
three groups A primary, middle and mature 1proicient).
As you can see the primary and middle pretty much
ollo)s the Ashtanga primary and second series. The
remaining B? are listed under the proicient.
Primary:
Uttanasana
Padangushtasana
Padahastasana
Chaturangadandasana
Urdh)amukhas)anasana
Adhomukhas)anasana
Pashimatanasana 1Purvatanasana)
Parshvottanasana
Prasaritapadottasana a,b,c
Utthitatrikonasana a,b
Utthitaparsvakonasana a,b
Utkatasana
!eerabhadrasana
Ardhabaddda padmottasana
Utthitahasta padangushtasana
Triyunmukhaikapada paschimatanasana
7arichasana a,b,c
Ardhabaddhapadma pachimatanasana
6anusheersana
Bhujapeedasana
+urmasana
+ukkutasana
Baddhapadmasana
Baddhapadmasana )ith yogamudra
>harbapindasana
Suptapadungushtasana
Davasana a,b
Ubhayapadungushtasana
Urdh)amukhapachimatanasana
8alasana
Salambasarvangasana
+arnapeedasana
Urdh)apadmasana
Pindasana
Baddhakonasana
Upavishtakonasana
Suptakonasana
Uttanapadasana
Sethubandhasana
Middle:
Pashasana
+rounchasana
Ehanurasana
Ehanurasana A % sides
Ehanurasana A $ Fkapada
Shalabasana
Dakrasana
7ayurasana
Ushtrasana
Bhekasana
Suptavajrasana
:aghuvajrasana
Fkapada sarvanga
Bharad)aja
+apotasana
Fkapadasheersha
E)ipadasheersha
=oganidrasana
Urdh)adhanurasana
7arichasana d,e,,g
Salamba Shirshasana
Diralamba Sarvangasana
Bakasana
Suptordh)apadavajrasana
7atsyasana
Proficient
!asishta
+ashyapa
!irinchi
!ish)amitra
Bhairava
Gajakapota
Fkapada Gajakapota
Eoorvasa
Fkapada Baka, a,b
Diralamba sarvanga
Diralamba sheersha
Salamba sheersha
Urdh)a kukkuta
!ipareeta danda
Fkapada vipareeta danda
Fkapada danuh
Bakasana 1hatha yoga)
>omukhasana
!atayanasana
Ardha matsyendrasana
Poorna matsyendrasana
!rishikasana
7oolabhandasana
Akranadhanurasana
Ashtavakrasana
Buddhasana
+apilasana
!ipareeta shalabasana
+arandavasana
Fkapadakapota
Padangushtadhanurasana
Ardhachakrasana
Tittibhasana
!eerasana
Samanasana
Parivruttasana
8anumasana
Utthitas)astikasana
Trivikramasana1supta)
Trivikramasana1utthita)
Datarajasana
Simhasana
Siddhasana
Parighasana
Samakonasana
!rikshasana
>herandasana
Paryankasana
Tiryanmukha utthitatrikonasana
+andapeedasana
Suptakanda
=ogadanda
>handaberundasana
Pinchamayura
HHrdh)apravrutapada
=ogapatta
*********************************************************
*****
%o& to ractice Krishnamachar!a's early ashtanga?
*hi article )ill mot likely change a more of the
tranlation become available and a clearer undertanding
of 2rihnamacharya3 approach to practice in %&(% i
revealed"
I )a aked )hether I )ould include 4ump back354ump
through etc" in my practice of the Primary and $iddle
e6uence in 2rihnamachary3 #ogaanagalu (ee belo))"
7atya $urthy! )ho ha been tranlating 2rihnamacharya3
yogaanagalu! ha indicated that there i good stu to
come on thi a the tranlation of the text continue"
>rimmly said...
& think &(m most curious about the breath, , ho) slo),
)hether there are retentions in some postures, i inhale
and e2hale are e0ual or the e2hale longer in some
postures, i it suggests ive breaths or eight etc..
curious )hether there(s anything on drishti too, i
there(s much on pranayama and pratyahara.... :ots to look
or)ard to.
Savim said...
=es >rimmly, there are retentions speciied in many o
the %nd and $rd level asanas. The ne2t e) pages really
sets up the basics or starting a practice. Stay tuned.
Satya.
8or no) I3m going )ith 2rihnamacharya3 #oga $akaranda
publihed in %&'( in 2annada and %&'9 in *amil"
*here i a freely do)nloadable edition :,0,
;et3 take Pachimottanaana for example" Interetingly
thi eated poture appear in the #ogaanagalu in the
middle of the opening tanding e6uence"
2rihnamacharya3 intruction for Pachimattanaana in
the #oga $akaranda
3Pascimattanasana or Pascimottanasana )(igure
@.=Q S @.?K*
This asana has many kramas. H these the irst
orm has -? vinyasas. 6ust doing the asana sthiti
by sitting in the same spot )ithout doing these
vinyasas )ill not yield the complete beneits
mentioned in the yoga sastras. This rule applies
to all asanas.
The irst three vinyasas are e2actly as or
uttanasana. The Ith vinyasa is caturanga
dandasana, the Bth vinyasa is
urdhvamukhasvanasana, the ?th vinyasa is
adhomukhasvanasana. Practise these ollo)ing the
earlier instructions. &n the ?th vinyasa, doing
puraka kumbhaka, jump and arrive at the Jth
vinyasa. That is, rom adhomukhasvanasana sthiti,
jump or)ard and move both legs bet)een the arms
)ithout allo)ing the legs to touch the loor.
F2tend the legs out or)ard and sit do)n. Practise
sitting like this )ith the rear part o the body
either bet)een the t)o hands or I angulas in ront
o the hands. &t is better to learn the abhyasa
krama rom a guru. &n this sthiti, push the chest
or)ard, do puraka kumbhaka and gaKe steadily at
the tip o the nose. Ater this e2tend both arms
out to)ards the eet 1the legs are already
e2tended in ront). Clasp the big toes o the eet
tightly )ith the irst three ingers 1thumb,
inde2, middle) o the hands such that the let
hand holds the let big toe and the right hand
holds the right big toe. Eo not raise the knees
even slightly. Then, pull in the stomach )hile
doing recaka, lo)er the head and press the ace
do)n onto the knee. The knees should not rise rom
the ground in this sthiti either. This is the @th
vinyasa. This is called pascimottanasana. &n the
beginning, everybody )ill ind it very diicult.
The nerves in the back, the thighs and the backs
o the knees )ill eel as though they are being
iercely pulled and this )ill be e2tremely
painul. The pain )ill remain or L days. Ater
this, the pulling on the nerves )ill release and
it )ill be possible to do the asana )ithout any
problem. This pascimottanasana has many orms.
Ater irst practising this asana )ith the ace
pressed onto the knee, practise it )ith the chin
placed on the knee and then eventually )ith it
placed $ angulas belo) the knee on the cal. &n
the -<th vinyasa raise the head. &n the --th
vinyasa, keeping the hands irmly pressed on the
ground, raise the entire body o the ground and
balance it in the air )ithout touching the ground.
The --th vinyasa is called uthpluthi. The -%th
vinyasa is caturanga dandasana. The -$th is
urdhvamukhasvanasana. The -Ith is
adhomukhasvanasana. The -Bth is the irst vinyasa
o uttanasana. The -?th vinyasa is the %nd vinyasa
o uttanasana. Ater)ards, return to samasthiti.
=ou should learn the intricacies o this vinyasa
only rom a guru.
Beneit# This )ill cure all diseases related to
the stomach.
This asana can be done on the loor or on a mat
according to the capabilities o one5s body. :earn
some o the other orms o pascimottanasana krama
by studying the pictures careully. Pregnant )omen
should not do this asana. But this can be done up
to the third month o pregnancy. "or men, there
are no restrictions to practising this asana. &
this is practised every day )ithout ail or -B
minutes, all the bad diseases o the stomach )ill
be removed.(
#oga $akaranda. T. +rishnamachacharya Translated
rom the Tamil 1-@$L ) by Sri C. 7. !.
+rishnamacharya 9 Sri S. Ganganathadesikachar
Belo) i an illutration of the tranition in and
out of the aana from the editor appendix to the
$edia -aruda edition (the boxed poition are an
addition by the editor! not included in the
intruction but aumed)"
Belo) 2rihnamacharya demontrate vinyaa (variation)
of pachimottanaana
3:earn some o the other orms o pascimottanasana krama
by studying the pictures careully3" p<&
T(ANS)T)*N)N+ (,uming back and through"
2rihnamacharya tree the vinyaa to arrive and exit
the poture"
3H these the irst orm has -? vinyasas. 6ust doing the
asana sthiti by sitting in the same spot )ithout doing
these vinyasas )ill not yield the complete beneits
mentioned in the yoga sastras. This rule applies to all
asanas. 3 p<&
7o ye! clearly a 4ump though and 4ump back (or tep
through and back) to the poture"
=f coure thi doen3t necearily mean that one hould
include a 4ump back and through bet)een each ide or each
variation" 7rivata 0ama)ami )ho tudied )ith 0ama)ami
from the %&>?3+9?3 )a taught by 2rihnamacharya to
4ump through to the aana in a imilar )ay to that
illutrated above! but once there! to perform the
different vinyaa5variation of the key aana before
then tranitioning back out of the aana! ubroutine or
e6uence"
-)N#ASAS
A )ith pachimattanaana many of the aana have everal
vinyaa5variation demontrated in the book" @hether )e
)ould chooe to practice one or more of thoe variation
)ould depend on the goal of our practice for that day"
*hi i )hy I interpret the e6uence in #ogaanagalu a
signposts along the )ay! at any point one might include
extra vinyaa of the key aana" It )ill be intereting
to ee if thi i made explicit a )e get further into
the tranlation of #ogaanagalu"
.()S%T)
@e alo have drihti (gaAe)
3"""keep the gaAe fixed on the mid bro)3 p%?'
3""gaAe teadily at the tip of the noe3 p<&
%*/ L*N+ T* STA# )N $*ST0(ES
It i alo clear that in ome poture one )ould tay for
longer and horter period than other"
Adhomukhavanaana (Bo)n)ard dog) an excellent poture
for exploring and developing uddiyana bandha"""
(As a result o the strength o the practice, one learns
to hold this posture or iteen minutes( p?@
B(EAT%)N+
Breathing i complex in #oga $akaranda and I look for)ard
to eeing ho) it i decribed in #ogaanagalu"
In ome poture 2rihnamacharya mention making the
inhalation and exhalation the ame"
(&nhalation and e2halation o the breath must be slo) and
o e0ual duration( p&& Utthitahatapaddanguthaana
$any of the poture! ho)ever! include 2umbhaka (breath
retention) often but not al)ay on the exhalation but
al)ay made clear"
BAN.%AS
34hile doing 6anusirsasana, pull in the stomach to the
e2tent possible. the beneits obtained )ill be greater.
4hile dra)ing the stomach in)ard, e2hale and then hold
the breath3 p %(C
3Gecaka kumbhaka must be done in this sthiti. That is
e2pel the breath completely rom the body, maintain this
position and then )ithout allo)ing any breath into the
body, bend the the upper body. Do) careully pull in the
stomach as much as one(s strength allo)s and hold it in"
p&& (another tage of Utthitahatapaddanguthaana)"
@e can ee then that the practice of aana in #oga
$akaranda i highly ophiticated" @here modern Ahtanga
ha been implified and tandardiAed (not necearily a
criticim )! the approach to each aana in the #oga
makaranda appear to be variable a i )hich and ho) many
vinyaa5variation of a aana one may practice"
*hi adaptable approach to practice! even though )e find
et Primary and $iddle e6uence clearly laid out in
table form in #ogaanagalu! eem to be conitent
throughout 2rihnamacharya3 teaching" =ne adapt one
teaching to the tudent and teaching ituation 4ut a
one adapt one o)n practice to the goal of the day"
7o in approaching the e6uence in #ogaanagalu one might
approach them in a tandard! implified manner of e6ual
inhalation and exhalation )ith no retention! include 4ump
through and back bet)een aana or ide and tick to
the e6uence a laid out )hile alo including tandard
drihti"
=ne might alo approach the e6uence )ith more
ophitication to 3derive the greatest beneit3 from the
aana! chooing to develop ome area of the e6uence
through vinyaa5variation! tay perhap for extended
period in ome poture but not in other and include
bandha (4alandhara )ould effect the drihti) more
intenely in ome poture and practice breath retention
ho)! to )hat degree and )here applicable" Alo to
practice the aana in the context of an integrated yoga
practice in )hich the other limb are explored and
developed a fully! if not more o than 4ut aana"
*he picture e6uence belo) are intended a a rough
viual repreentation of the lit above"
$rimar! grou 1 Standing
$rimar! +rou 1 Seated
Middle +rou
$rimar! +rou 1 2inishing
$roficient +rou
Proficient erie correpondence )ith Bavid @illiam
Ahtanga 7yllabu
Advanced A 7erie
%+&! %'+C?! 'D! '&+(%! >'!
Advanced B 7erie
C%+C9! '?! '>! '9! (C+(>! (D+>%! >>+><
Cnd erie
%?+%C! C&! '%! ''! >C! >(
.
'(! '<! (<!
+++++++++++++++++++++++++++++++++++++++++++++++++++++++++
++++
Eote to the 3t)o type3 of approach to aana5practice
(from the ection follo)ing the table)
Notes
*he tranlation and treatment of the utra belo) i from
Patan4ali3 #oga 7utra Baed on the teaching of 7rivata
0ama)ami by Pamela :oxey and taught on the Finyaa
2rama teacher training coure that I attended in C?%?"
*hi i relevant becaue 0ama)ami pent over thirty
year! from the %&>?3 to the %&9?3! a
2rihnamacharya3 tudent"
#oga 7utra II+(D

.prayatnashithilyanantasamapattibhyam/
1prayatna + effort (of life )hich i breathing)
saithilya + mooth (make it mooth)
ananta*samapattibhyamG
ananta +breath
samapattibhyam + focuing on it
By making the breath mooth (and long)! and by
concentration or focuing the mind on the breath! the
perfection of the poture i obtained"
NoteG 2rihnamacharya interpret thi utra differently
than other teacher" he give the correct technical
meaning (in thi context) fromn prayatna or Hivana
prayatna! or effort of life )hich i breath" he ay that
it i the breath that hould be made mooth and
effortle! not the poture" it i not phyicalI it i
the breathing1 p>>
+++++++++++++++++++++++++++++++
I alo found an =nline edition of *he #oga 7utra )ith
Fyaa3 commentary and the explanation5glo called
tattva* vaicardi of Fachapati $icra ( $itra) 6uoted in
length in the text above"
httpG55archive"org5detail5yogaytemofpata??)oodu
oft
))3 45. B! relaxation of effort or b! a 6mental7 state3
of3balance &ith reference to Ananta
MA postureN results. 4ith these )ords the sentence is
completed. 4hen eorts cease the posture is completed,so
that there is no agitation o the body. Hr the mind*stu
comes into a balanced*state )ith reerence to Ananta and
produces the posture" (Fyaa)
:aving tated )hat the poture are! he tell )hat are
the mean of attaining them" (D"By relaxation of effort
or by a JmentalK tate+of+balance )ith reference to
Ananta" A natural effort utaining the body i not the
caue of thi kind of poture )hich i to be taught a an
aid to yoga" 8or if it caue )ere uch! the preaching of
it )ould be purpoele in that it could be naturally
perfected" *herefore thi natural effort doe not
accomplih thi kind of poture )hich i to be taught and
i contrary Jto itK" 8or in o far a thi Jnatural
potureK i the caue of an arbitrarily choen poture it
i the detroyer of the pecific kind of poture"
Lone6uently a man! practiing the pecific poture a
taught! hould reort to an effort )hich conit in the
relaxation of the natural effort" =ther)ie the poture
taught cannot be accomplihed" =r " " " )ith Ananta!M the
Lhief of 7erpent! )ho uphold the globe of the earth
upon hi thouand very teadfat hood! J)ith himK the
mind+tuff come into a balanced tate and produce the
poture1" (Fachapati $icra)
Translation of Ananta
Ananta i another name for Fihnu (the infinite"
limitle one) and often get tranlated a infinity!
ome argue that the meaning of thi utra i to meditate
upon the infinite! 7ankara put it like thi!
14hen the mind attains samadhi on that )hich stands
pervading all e2istence, the posture is perected, made
irm' pCD>
7ankara on the #oga 7utra! *revor ;eggett"
A 0ama)ami tate
12rihnamacharya interpret thi utra differently than
other teacher"""1
1*here is another interpretation o the )ord ananta.
The...meaning comes rom the )ord 'ana' )hich means to
breathe. Ana means preach. or e2ample, prana, apana,
vyana, and so on. They all come rom the root ana, to
breath. So, here ananta reers to the breath. Ananta
Samapatti is to ocus your attention on the breath.
Anatasamapatti is to ocus your attention on the lie
orce )hich is the breath"1 p&D+&9
A Brief Introduction to yoga philoophy! baed on the
lecture of 7rivata 0ama)ami by Bavid :ur)itA"
En8o! the t&o t!es 9
I3ve been troubled by the meaning of thi! it eem to be
a heading but )hat are the t)o types 2rihnamacharya i
referring too"
In the 6uoted (at length) commentary of Fachapati $icra
)e find thi line!
1By relaxation of effort or by a JmentalK tate+of+
balance )ith reference to Ananta1
I thi then the t)o type (approache to practice or
aana) that 2rihnamacharya i referring too
:. ;B! relaxation of effort
A natural eort sustaining the body is not the cause o
this kind o posture )hich is to be taught as an aid to
yoga. "or i its cause )ere such, the preaching o it
)ould be purposeless in that it could be naturally
perected. Thereore this natural eort does not
accomplish this kind o posture )hich is to be taught and
is contrary Mto itN. "or in so ar as this Mnatural
postureN is the cause o an arbitrarily chosen posture it
is the destroyer o the speciic kind o posture.
Conse0uently a man, practising the speciic posture as
taught, should resort to an eort )hich consists in the
rela2ation o the natural eort. Hther)ise the posture
taught cannot be accomplished1" Fachapati $icra
:o) do )e do thi.
A 0ama)ami tated above
1By making the breath smooth 1and long), and by
concentration or ocussing the mind on the breath, the
perection o the posture is obtained.
Note# +rishnamacharya interprets this sutra dierently
than other teachers. he gives the correct technical
meaning 1in this conte2t) romn prayatna or 6ivana
prayatna, or eort o lie )hich is breath. he says that
it is the breath that should be made smooth and
eortless, not the posture. it is not physicalO it is
the breathing1 p>>
<. b! a 6mental7 state3of3balance &ith reference to
Ananta
Hr . . . )ith Ananta,P the Chie o Serpents, )ho upholds
the globe o the earth upon his thousand very steadast
hoods, M)ith himN the mind*stu comes into a balanced
state and produces the posture1" (Fachapati $icra)
++++++++++++++++++++
O6 47YAS
6OT1S
It3 intereting here that 2rihnamacharya give a
)arning about kriya and yet till goe ahead and
decribe them rather than the mudra! both kriya and
mudra )ere covered in hi earlier book #oga $akaranda"
A" -" $ohan )rite at ome length about dicuing 2riya
)ith 2rihnamacharya in hi book 2rihnamacharyaG :i
;ife and *eaching!
12rihnamacharya ! ho)ever! did not recommend the kriya
to hi tudent" :e conidered them motly unneceary
and ometime riky" :e )ould point out that the kriya
are not found in the more ancient textIthey are
relatively recent practice" :e )ould add! 1*he kriya
are not neceary if you kno) no) ho) to do proper aana
and pranayama1" *he :ath #oga Prapdika upport thi
vie)G
Some teachers say that all impurities are removed by
pranayama alone and other acts 1the above mentioned
kriyas) are not accepted by them"
:atha yoga prapdika C"'D1
Krishnamachar!a1 %is Life and Teachings= A. +. Mohan
>?3>4
7rivata 0ama)ami! )ho tudied )ith 2rihnamacharya for
'' year )rite
1*he ix (at+kriya) practice are dhouti (tomach
)ah)! Bati ( or vati! colon )ah) Eeti (naal
)ah)! *rataka (or tratakum! gaAing)! Eauli (tomach
churn) and 2apala bhati (kull polihing)"
=f the firt there )hich ue )ater ! cloth or other
external agencie! )ere not recommended or encouraged in
the ytem in )hich i )a trained ( i"e"
2rihnamacharya)" trataka! )hich i a good exercie for
the eye! nauli! )hich i for the lo)er abdomen and
kapalabhati! )hich i primarily for the repiratory
ytem! are ho)ever! fre6uently ued by abhyai! none of
thee practice introduce external aid into the ytem!
and none i a dipleaing a the firt three1"
#oga for the three stages of life Sri@atsa (amas&ami AB