I find myself reflecting on the notion of ‘authentic lineage’, often taught within the statement of Paramparā or ‘from one to another’ as in a succession from teacher to student et al. Both from questions asked of me and questions I have around what I see, generally within the world of ‘Modern’ Yoga and more specifically emerging around the claims on facets in the evolution of TKV Desikachar’s teaching over four decades.
Currently I see various representational phrases being used in modern organisational setups around pupils or students of TKV Desikachar such as ‘Influenced by the Teaching of…..’ or ‘The Living Tradition of…..’ or ‘The Lineage of……’ as if a provenance of authority alluding to authenticity, studentship and tradition.
What are the concepts of Sṛṣṭi Krama, Sthiti Krama and Antya Krama and what is their significance in relationship to the practice of Āsana, Prāṇāyāma and Dhyānam?
We can approach these three concepts and the question of their relationship with practice from a chronological and within that, a psychological viewpoint. According to the Yoga teachings from T Krishnamacharya there are three chronological and accompanying psychological stages of life, or Tri Krama.
1. The first Krama is the stage of growth and expansion known as Sṛṣṭi Krama. Here, chronologically, the starting point is the age from which people traditionally began the Āsana aspect of Yoga practice.
Yoga Sūtra Chapter Two verse 47
When working with the Breath in Āsana its perhaps less appealing initially,
but ultimately more attractive, satisfactory and effective,
to integrate a focus of Samāpatti (Unity) of
Śaithilya (Relaxation) in Ananta (the Infinite),
through a developmental Sādhana (Means to Accomplish)
on the Siddhi (accomplishment) of Dīrgha or Length,
supported by Sūkṣma or Subtlety.
From Yoga Sūtra Chapter Two verse 47 T Krishnamacharya taught that:
– the common denominator for successfully uniting (Samāpatti)
both (Bhyām) aspects of relaxation (Śaithilya) and the infinite (Ananta)
within the practice of Āsana is the Breath.
He saw it as Prayatna (continued effort)
and synonymous with Jīvana (giving life).
The continued effort of the Breath is that which gives life.
Our continued efforts with the Breath in Āsana
is that which helps enliven our various levels of interaction with
our inner and outer worlds as expressed through the Pañca Maya.
This post introduces a verse by verse interpretation of Chapter One of the Yoga Sūtra.
I see this presentation as a Yoga Mālā or a thread of pearls on Yoga from Patañjali’s Sūtra eventually arranged over four chapters. I am endeavouring to stay close to my studies, but allow a little more freedom of expression in terms of choice of rendering to facilitate a more cohesive teachings thread for the reader.
For a fuller word by word Saṃskṛta study of the Yoga Sūtra readers are advised to follow the full online edition of the Yoga Sūtra wherein every word is translated and cross-linked along with a verse translation. This online Yoga Sūtra resource is also gradually accumulating commentaries from Krishnamacharya, Desikachar, Ramaswami from my own study notes along with personal reflections.
This picture, taken 1979, with fond memories of early days with
TKV Desikachar and the KYM with co-founder AG Mohan and the faculty.
“Many years ago and not knowing my connection, a Yoga student commented around me “Don’t go to Desikachar, he has no charisma”. At the time, though saying nothing, I was reminded that this was for me an important facet around my appreciation of him, in that it was his ordinariness that I found engaging.
Furthermore, this quality was reflected throughout his life in terms of its simplicity in that it didn’t actually change over the decades that I visited and studied within lessons or spent personal time or travelled with him privately.
As I sit within this time of passing and remembrance it occurred to me that August 2016 exactly marks the 40th anniversary from the first time I met and worked with Desikachar in August 1976.
The setting was a small group of students, especially by todays seminar norms, amidst the august settings of Cambridge University at a week organised by a student of Desikachar from that era, Ian Rawlinson.
I remember the first moments of Desikachar coming onto a small platform in the room, a shy somewhat reticent person and asking us to show to him our personal Yoga practice, already not what we were expecting at our first meeting.
Picture courtesy of KYM Archives
It is with profound sadness and a great personal sense of loss,
that I offer the news that TKV Desikachar has died this Sunday evening at 9.15pm London time on Sunday August 7th or 2.45am Monday August 8th Madras time.
With my prayers and deep condolences to his wife Menaka and family for the loss of the light and clarity he offered to all who had the privilege to have contact with him and his teachings.
Reflections by Paul around TKV Desikachar following his passing on August 8th 2016……..
As I sit within this time of passing and remembrance……
We have lost a fine teacher and a Yoga master……
Memories from my early days, over 40 years ago now, of going to teachers to teach me Yoga were generally around the notion, replete with conscious and unconscious expectations, that the teacher was there to bring out the best in me.
For example I feel that many of us if group class teachers are used to working with the Lazarus factor (raising folks from the dead each week). Here we can get caught or even need the expectation, both in you and/or in the student, that you will be or are ‘the one’ to revitalise the students tired and/or wired bodies as well as restoring confident dispositions.
However my experiences arising from working with TKV Desikachar stood that notion on its head. This was not through anything he said or did but from my own slowly acquired realisation that my way of looking at the relationship was confused.
Chatting with TKV Desikachar during a lesson in the early 1990’s I commented on an observation formed from discussions with my students within a study group I had brought to Madras (Chennai) for a two week programme at the KYM during my personal study stay that year.
As a part of this particular study group visit to the Krishnamacharya Yoga Mandiram some of the students took up the option of 121 lessons with teachers at the KYM. Sharing the content of the practices with me revealed the introduction of a sequence that I had not come across before within, at that time, my nearly 20 years of studies within the work of T Krishnamacharya.
The Wisdom of the Yoga Sūtra in guiding the journey of the psyche.
Buried within the rich traditions of “on the mat” Yoga practice are many teachings with advice and reflections on how to live more creatively whilst off the mat so to speak.
According to the teachings of Yoga, the postural practices of Āsana, the seated breathing practices of Prāṇāyāma, and other seated practices of meditation, or Dhyānam on such as reflecting on subtle aspects of attitudes or natural phenomena, or seated practices such as Chanting, or Japam or repetition of Mantra, all sit within a framework of daily living and its constant dynamic of helpful choices and positive responses or unhelpful choices and negative re-actions.
One other study area that I was privileged to be able to experience alongside my many visits to study Yoga Practice Techniques and Associated texts in Chennai with my teacher TKV Desikachar, within the intimacy and vitality of private lessons, was that of Āyurveda and its application within Yoga.
“In Āyurveda, it gives certain behaviour by which we can stay well.
If a person follows the following he will freer of sickness.
Regularly, systematically he eats, rests and exercises adequately.
Both in amount and quality. Food or Ahāra,
along with Vihāra – recreation, rest, exercise, other activities.”
– TKV Desikachar
Thus during my many visits to India, between 1979 and 2002, my work in Yoga was complemented by the study of Āyurveda constitutional diagnosis and prognosis, along with Nādī Parīkṣā or pulse diagnosis and the application skills of Āyurveda, into Yoga practice and lifestyle, according to the teachings of T Krishnmacharya within Yoga Rakṣaṇa (lifestyle support) or Yoga Cikitsā (therapeutic recovery) situations.
These past ten years have found me increasingly re-evaluating my work as a Yoga Teacher Trainer, within an ever widening proliferation and saturation of Yoga teacher training options, amidst accompanying concerns of competitive bar-lowering in teacher training programme course lengths and entry criteria.
This on-going re-evaluation has also sat within the ever widening debates, around the dilution/merging/hijacking/branding/re-labelling of Yoga and amidst multifarious claims as to the ‘origins’ within the oft used generic of Modern Postural Yoga. These debates and origin/ownership source arguments now exist not only within the West but even within its original home in the Indian sub-continent.
Adapting the form of Yoga is one thing.
Adapting the roots of Yoga another.
Better not to confuse the two when choosing.
Aside from this, at the heart of my concerns, amidst the backdrop of the increasing compromises I experienced in trying to ‘fit’ the methodology and process I learnt in India into the Western educational large group learning paradigms, was a wish to reflect even more studiously the 121 and small group teaching mediums that were the lifelong foundations of T Krishnamacharya‘s and TKV Desikachar‘s work in Chennai.
Yoga Practice is about a re-turning towards our inner life. However, even without outer obstacles, we can encounter inner feelings that arise and manifest as obstacles to that re-turning.
Here it might be helpful to reflect on the four pillars of Maitrī, Karuṇā, Muditā and Upekṣā and the role they can have in helping to transform the unhelpful aspects of these inner feelings.
“Bhāvana is a beneficial attitude that is consciously cultivated despite tendencies to the contrary”
– T Krishnamacharya commentary on Yoga Sūtra Chapter One verse 33
“Has the original and ancient Yoga gene now become merely a non-genetic Yoga meme
and thus is only capable of being imitated rather than propagated?”
Noted amidst a flurry of competing exercise/mind and body workout adverts in my local village newsletter:
- Booty Barre fuses legendary fitness techniques from Pilates, Dance, Callisthenics and Yoga creating balance, posture and body awareness.
- Pilates Fusion Flow is a mix of Yoga, Pilates and Dance Movements which will strengthen the body and calm the mind.
So on top of Yoga being reduced down to postural exercise with added stress reduction and/or autogenic relaxation techniques, we now encounter a further dissipation of even that element in terms of it being a name or technique that can be bolted on or blended in to other exercise entertainment offerings.
Plus they are all competing for the one stop shop marketplace cakeshare in terms of offering a fitness building and stress reducing marriage.
Who needs just Yoga as just Yoga anymore?
“Once I am very clear about what is to be known – Svadharma,
then I can be clear about what is universal Dharma.”
Reflecting on this quote from TKV Desikachar posted on February 15th 2014 on the relationship between Svadharma and Dharma. I feel we first need to understand our personal place within our inner world, only from there can we understand our universal place within our outer world.
This is a concept that can appear to be contrary to the more usual expectations within the Yoga world whereby we are often given a set of universal standardised principles which we are told to constantly aspire to and strive towards realising.
Picture courtesy of KYM Archives
Even these days, the influence of Krishnamacharya’s teachings around Yoga are primarily known through his exacting teaching of Āsana. This has also been mainly experienced in the West with the developmental work of his early students, such as through the choreographical artistry in the work of Pattabhi Jois or through the geometrical precision in the work of BKS Iyengar.
However this area of Āsana teaching, though itself multifaceted and hugely influential, if disproportionately predominant within Yoga today, only reveals one aspect of the many dimensions of practice expressed within his teaching. This teaching evolved and refined over 70 years, from his return from his long stay around the borders of Nepal and Tibet in 1919, to his death in 1989
Śānti Pataḥ – Saha Nāvavatu with Translation
I have been teaching a Practitioner Training Group this weekend with a textual focus around the teachings of the Upaniṣat, especially the Taittirīya Upaniṣat Chapters 2 and 3.
Traditionally textual study or chanting practice was preceded and ended with a Śānti Pataḥ or invocatory passage to help forge a link between the chanters, what is chanted and its purport, as well as setting a context for textual study.
So it felt appropriate to include Saha Nāvavatu for our study together, as it is the opening invocation for the Taittirīya Upaniṣat Chapters 2 and 3, as well as for other Upaniṣat such as the Kaṭha and the Nārāyaṇa Upaniṣat.
This chant is where the teacher and the pupil chant together asking for harmonious co-operation within a context of keen and vigorous exploration of what is and especially what isn’t the self and the non-self. A topic fraught with potential resistances and self-illusion.
saha nāvavatu |
Together may we be protected
saha nau bhunaktu |
Together may we enjoy our studies
saha vīryaṃ karavāvahai |
Together may we work vigorously
tejasvi nāvadhītamastu mā vidviṣāvahai ||
Let our study together be fiery (to illuminate) and
(because of this) may we not hate (each other).
om śāntiḥ śāntiḥ śāntiḥ ||
View or download this post with a translation plus Chant Notations in Devanāgarī and Romanised Saṃskṛta.
To Download or Listen to a recording
From my personal library of recordings from my studies with my teacher TKV Desikachar recorded by one of his senior chant students Sujaya Sridhar.
Paul Teaching in Zinal, Switzerland in 1999
Medicine, Mastery and Mystery
An Interview with Paul Harvey by Joseph Le Page. Joseph is the founder and director of Integrative Yoga Therapy. This interview took place while Paul was teaching at Zinal for UENFY in 1999.
JL: How do you adapt Yoga to the individual?
PH: I can approach that in two ways, the chronological and the psychological. Chronologically, the starting point is the age at which people begin Yoga studies.
There are three stages of life, or Trikrama. The first is the stage of growth and expansion (Sṛṣṭi).
I have just come across a post on the “Pros and Cons of Yoga Teacher Training” by J Brown from July which rolled up yesterday in my Facebook newsfeed via YogaDork.
He raises some good points in his blog such as the observation that running Yoga Teacher Training Courses have become a de rigueur for Yoga Teachers and, I would add, especially Yoga Studios, to the point that as a new studio opens its doors, such offerings are part of its programme from day one.
As I observed in a post from March 2012 on:
Further musings on Yoga Student and Yoga Teacher Trainings……
Desikachar taught me that there were eight steps in the process of learning the teachings.
- Upadeśa – To come near to the teachings and remain
- Śravaṇa – To listen to the teachings with an open ear
- Grahaṇa – To seize hold of or grasp onto the teachings
- Dhāraṇā – To concentrate on memorising the teachings
- Manana – To carefully reflect on the teachings
- Anuṣṭhāna – To live with and put the teachings into practice
- Anubhāvana – To have some experiences from following the teachings
- Pracāra – To share and apply the teachings with others
Namely the process of coming near to, listening to, grasping, memorizing, reflecting, applying, experiencing and sharing the teachings.
I agree it is not easy to work on ourselves and we might compare it to being a bit like encountering a garden that has been left to become overgrown and entangled over years of neglect.
Here the first stage is to look at how we might begin:
We might begin by clearing away the old rubbish that lays all around on the surface of our lives and hampers, distracts or confuses our view of what’s really underneath.
Of course this also means that we are able to discern between the nuances around what we perceive as useful to keep, what is rubbish to clear and especially what we see as precious is in reality useful, or is in fact actually dross we need to cling onto under the illusion (Avidyā) of it being essential for our journey.
The implications of Krishnamacharya’s and Desikachar’s teachings on practice are:
we need to develop the twin aspects of learning Yoga practice techniques and Yoga practice theory through engaging in learning how to practice, rather than just learning what to practice.
This means learning to engage with the process of what it means to have a personal Yoga practice alongside engaging learning to study the theory of the component principles that underpin what constitutes creating and sustaining a personalised Yoga practice.
“Yoga must be adapted to an individuals needs, expectations and possibilities,
rather than adapting an individuals needs, expectations and possibilities to Yoga.”
These twin aspects of the arts of Yoga practice techniques and Yoga practice theory support our being able to independently and intelligently choose, adapt and ultimately self-develop and self-refine our personal Yoga Sādhana.
Trying to hold onto the fleeting presence of awareness can be likened to a bird choosing to land in the open palm of your hand. We desire to hold onto it because of our attraction towards continuing to enjoy the experience of its delicacy, beauty and gift of presence.
Thus when the bird of awareness alights in your palm the temptation is to close the fingers around the experience, however gently, in order to hold on to it, albeit to protect it or to continue to experience this unique moment of relationship with something that is usually elusive, or out of sight or reach.
Yoga as a View, Practice and Tool
Part One – Yoga as a View
Rāja Yoga – Yoga and Samādhi
Yoga as a Process
– The View, Path and Goal towards Samādhi as in Patañjali’s Yoga Sūtra
It is interesting these days that as a Yoga teacher the question I am more likely to be asked is ‘What kind of Yoga do you do?’ rather than ‘What is Yoga?’. It’s either that we think we already know what Yoga is or, more likely, that the view is becoming lost within the myriad of ways in which Yoga is offered.
These days there seems to be little apparent clarity around what Yoga is, or if there is a view, it is not very apparent.
This view may also be coloured by religious influences such as Hinduism, Sikhism or even bodywork paradigms such as physical culture, bodybuilding, gymnastics and even wrestling.
In the Yoga world of today in the West it seems as if many teachers are teaching without a clear ‘view’ of what Yoga is and how we might realize this view.
Look for example at how we appear not to even know or use the Yoga name for meditation. Here the most often used phrase is Āsana, Prāṇāyāma and Meditation.
Yoga as a View, Practice and Tool
Part Three – Yoga as a Tool
The viniyoga of Yoga – Yoga and Sādhana
Yoga as a Tool
– The Art of viniyoga for developing a Personalized Practice
Yoga as a tool is more likely to be the starting point for most students these days in that we often choose a style or approach to Yoga as a starting point in our Yoga experience.
There are many, many choices these days, although the common denominator now appears to based around Yoga teachers rather than Yoga teachings.
For example we have Anusāra, Aṣṭāṅga, Bikram, Dru, Gītānada, Integral, Iyengar, Jīvamukti, Kripālu, Kuṇḍalinī, Sahaja, Scaravelli, Śivananda, Satyānanda, viniyoga of Yoga, etc.
Which is fine in itself. However the question that arises is how do the various methodologies relate to the principles of practice in order to realize the view of Yoga?
My own field of expertise lies within the teachings often referred to as the viniyoga (application) of Yoga, so I can only speak with experience from this perspective.