Yogasanagalu.

 

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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

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make this book very long and perhaps cause boredom to the readers. Please forgive. This writing is mainly based on the following tets! Patanjalayogasutra "athayogapradipika #ajayogaratnakara Yogakuranti $panishads related to yoga %earning&s from my 'uru and selfeperience

About the Second Edition This is the second edition. dded additional tet to one section. I trust that by reading this* readers and practitioners will be able to overcome their doubts. +ith the a strong conviction* and re,uest that teachers will be able to teach essence of yoga Itosuggest 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 eplained that the benefits of yoga are mainly these two and can etend 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;*

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: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 epanded and altered many the topics regarding the practice.  bout 7< years ago* our 2aharaja took interest in propagating yoga and as a conse,uence that action* a healthy lifestyle is growing in if many countries. /efore this* itof was not available in foreign countries. =ven some books were available* it was not in this practical format. I want to epress 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@.

/l  1ीन} )agni deepanam*

K.

िना@  ि%श)ि{ः )nadi vishuddihi* #lood vessels are purifiied

1estroys all diseases

%e"ual energy under control

!ndigestion is eliminated

&hose who pranayama along with yoganga sadhana will achieve F   F )hatayoga lashanam* 5 this is e"plained clearly in +atayogapradipia, =, >K. )one must not forget that the practice must be as  per the shastra*.

GVश5म् 

ह!योग 

Also, if we study yoga sutras 3, @L, @>, R @K etc., along with 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 there(s anything on drishti too, there(s hether much on pranayama and pratyahara.... :otsi to look orard to. Savim said... =es >rimmly, there are retentions speciied 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 2rihnamacharya3 #oga $akaranda publihed in %&' in 2annada and %&'9 in amil" here i a freely donloadable edition :,0, ;et3 take Pachimottanaana for example" Interetingly thi eated poture appear in the #ogaanagalu in the middle of the opening tanding e6uence" 2rihnamacharya3 intruction for Pachimattanaana 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 beneits 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 th vinyasa is urdhvamukhasvanasana, the ?th vinyasa is adhomukhasvanasana. Practise these olloing the earlier instructions. &n the ?th vinyasa, doing

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 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. Ater 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 let hand holds the let 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 diicult. 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  painul. The pain ill remain or L days. Ater 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. Ater 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 -! '9! C+>! D+>%! >>+>< Cnd erie %?+%C! C&! '%! ''! >C! > . '! '>

+++++++++++++++++++++++++++++++ I alo found an nline edition of he #oga 7utra ith Fyaa3 commentary and the explanation5glo called  tattva* vaicardi of Fachapati $icra ( $itra) 6uoted in length in the text above"

httpG55archive"org5detail5yogaytemofpata??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 eorts cease the posture is completed,so that there is no agitation o the body. Hr the mind*stu comes into a balanced*state ith reerence to Ananta and  produces the posture" (Fyaa) :aving tated hat the poture are! he tell hat are

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the mean of attaining them" D"By relaxation of effort or by a JmentalK tate+of+balance ith reference to Ananta" A natural effort utaining the body i not the caue of thi kind of poture hich i to be taught a an aid to yoga" 8or if it caue ere uch! the preaching of it ould beherefore purpoele innatural that iteffort could be naturally perfected" thi doe not accomplih thi kind of poture hich i to be taught and i contrary Jto itK" 8or in o far a thi Jnatural potureK i the caue of an arbitrarily choen poture it i the detroyer of the pecific kind of poture" Lone6uently a man! practiing the pecific poture a taught! hould reort to an effort hich conit in the relaxation of the natural effort" therie the poture taught cannot be accomplihed" r " " " ith Ananta!M the Lhief of 7erpent! ho uphold the globe of the earth upon hi thouand very teadfat hood! Jith himK the mind+tuff come into a balanced tate and produce the poture1" (Fachapati $icra)

Translation of Ananta Ananta i another name for Fihnu (the infinite" limitle one) and often get tranlated 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 perected, made irm' pCD> 7ankara on the #oga 7utra! revor ;eggett"

A 0amaami tate 12rihnamacharya 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

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breath. So, here ananta reers to the breath. Ananta Samapatti is to ocus your attention on the breath. Anatasamapatti is to ocus your attention on the lie orce hich is the breath"1 p&D+&9 A Brief Introduction to yoga philoophy! baed on the lecture of 7rivata 0amaami

by avid :urit"

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 2rihnamacharya i referring too" In the 6uoted (at length) commentary of Fachapati $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 aana) that 2rihnamacharya i referring too :. ;B! relaxation of effort  

A natural eort 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  perected. Thereore this natural eort 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 speciic kind o posture. Conse0uently a man, practising the speciic posture as taught, should resort to an eortHtherise hich consists in the rela2ation o the natural eort. the posture 1" Fachapati $icra taught cannot be accomplished  :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  perection o the posture is obtained. Note# +rishnamacharya interprets this sutra dierently

than other teachers. he gives the correct technical

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meaning 1in this conte2t) romn prayatna or 6ivana  prayatna, or eort o lie hich is breath. he says that it is the breath that should be made smooth and eortless, not the posture. it is not physicalO it is 1 p>> the breathing