Thursday, 4 February 2016

A Krishnamacharya Reading list (inc. Pdf Links).

from interviews with Pattabhi Jois

Namarupa Magazine, fall 2004. http://tinyurl.com/o9fz3j9

1.What did Krishnamacharya teach you?

"What my teacher taught me is exactly the same method I am teaching today. It was an examination course of primary, intermediate, and advanced asanas. He also taught me philosophy. For five years, we studied the great texts. He would call us to his house and we would stand outside and wait to be called in. Sometimes, we would wait the whole day. He would usually teach us for one or two hours every day: asanas early in the morning and, around 12 o’clock, philosophy class. He also taught us pranayama, pratyahara [sensory withdrawal], dharana [concentration], and dhyana [meditation]. And, in addition to the Yoga Sutras and Bhagavad Gita, he also taught Yoga Vasishta, Yoga Yajnavalkya, and Samhita. And all in Sanskrit". Pattabhi Jois

T. Krishnamacharya


Following on from my earlier 

Sri K. Pattabhi Jois' READING LIST from from the 'original' Ashtanga diploma syllabus list given to Nancy Gilgoff and David Williams in 1974

I thought it might be useful to make a similar post of a Krishnamacharya reading list.
Below are Krishnamacharya's own works as well as texts (Upanishads, sutras, samhitas etc.) mentioned by Krishnamacharya in his Bibliographies as well as texts Krishnamacharya taught to his student Srivatsa Ramaswami over a thirty year period.
Where possible I've linked to a free downloadable pdf version of the text.


Contents.

1. Main texts by Krishnamacharya

2. Complete list of Books/texts by T. Krishnamacharya


3. Bibliography from from Yogasanagaly 

4. Bibliography from from Yoga Makaranda 

5. A course of study with Krishnamacharya

Appendix

Thirty Minor Upanishads

I'm adding this post to my Krishnamacharya Resource page and will add any other relevant texts mentioned by his students as I come across them.







1. Main texts by Krishnamacharya



Yoga Makaranda (Mysore 1934)pdf


Yogasanagalu translation (Mysore 1941) (link)


Krishnamacharya's Yoga Makaranada Part II pdf


Krishnamacharya's Salutations to the teacher and Eternal one pdf

Yoga Rahasya 



Selections from chapter 1

Selections from chapter 2

Selections from chapter 3

Selections from chapter 4 



Rare photograph of Krishnamacharya assisting.



2. Complete list of Books/texts by T. Krishnamacharya:
from http://krishnamacharya.net/works
unfortunately most of the articles mentioned have not been released


Yoga Makaranda (Mysore 1934)pdf

Yogasanagalu translation (Mysore 1941) (link)
Yoga Rahasya 
Yogavalli

Other works (essays and poetic compositions):

Yogaanjalisaaram”
“Disciplines of Yoga”
“Effect of Yoga Practice”
“Importance of Food and Yoga in Maintaining Health”
“Verses on Methods of Yoga Practice”
“Essay on Asana and Pranayama”
“Madhumeha (Diabetes)”
“Why Yoga as a Therapy Is Not Rising”
“Bhagavad Gita as a Health Science”
“Ayurveda and Yoga: An Introduction”
“Questions and Answers on Yoga” (with students in July 1973)
“Yoga: The Best Way to Remove Laziness”
“Dhyana (Meditation) in Verses”
“What Is a Sutra?”
“Kundalini: Essay on What Kundalini Is and Kundalini Arousal (sakti calana) Based on Texts Like the Hatha Yoga Pradipika, Gheranda Samhita, and Yoga Yajnavalkya”
“Extracts from Raja Yoga Ratnakara”
“Need for a Teacher”
“Satvika Marga” (“The Sattvic Way”; philosophy/spiritual/yoga)
“Reference in Vedas to Support Vedic Chanting for Women” (philosophy/technical)
“Fourteen Important Dharmas” (philosophy)
“Cit Acit Tatva Mimamsa” (philosophy)
“Sandhya-saaram” (ritual)
“Catushloki” (four verses on Sankaracharya)
“Kumbhakonam Address” (catalog)
“Sixteen Samskaras” (rituals)
“Mantra Padartha Tatva Nirnaya” (rituals)
“Ahnika Bhaskaram” (rituals)
“Shastreeya Yajnam” (rituals)
“Vivaaha” (marriage rituals)
“Asparsha Pariharam” (rituals)
“Videsavaasi Upakarma Nirnaya” (rituals)
“Sudarshana Dundubhi” (devotional)
“Bhagavat Prasadam” (devotional)
“Narayana Paratva” (devotional)
“About Madras” (miscellaneous)





3. Bibliography from from Yogasanagaly 
T. Krishnamacharya (Mysore 1941)


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 texts:


Patanjalayogasutra

Hathayogapradipika

Rajayogaratnakara
see  also http://www.saujanyabooks.com/details.aspx?id=14489

Yogakuranti (Yoga Korunta- lost?).

Upanishads related to yoga

Learning’s from my Guru and self-experience







4. Bibliography from from Yoga Makaranda 
T. Krishnamacharya (Mysore 1934)



"This text contains the essential concepts from many texts of antiquity listed below.

I have studied the texts listed below under the blessing of a great teacher and have explained the truths contained in them that I have personally experienced. I request that the Lord of the auspicious Karnataka throne, the great Lord and Emperor, the fourth Sri Krishna Rajendra, accept this work and allow my
humble self to fulfil my endeavor and bless me.
More than this, I have nothing to say in this preface.


Bibliography

1. Rajayoga Ratnakaram pdf (in Telugu)
2. Hathayoga Pradipika pdf
3. Yoga Saravalli pdf
4. Yoga Balaprathipikai (?)
5. Ravana Nadi  (Article)
6. Bhairava Kalpam pdf
7. Sri Tattvanidhi (wikipedia- see also Normon Sjoman's Yoga tradition of the Mysore palace)
8. Yoga Ratnakarandam (?)
9. Mano Narayaneeyam Pdf
10. Rudrayameelam (Rudrayamalam) PDF
11. Brahmayameelam Pdf
12. Atharvana Rahasyam (?)
13. Patanjala Yogadarshanam (0nline)
14. Kapilasutram
15. Yogayajnavalkyam
16. Gheranda Samhita pdf
17. Narada Pancharatra Samhita
18. Satvata Samhita
19. Siva Samhita pdf
20. Dhyana Bindu Upanishad pdf
21. Chandilya Upanishad pdf
22. Yoga Shika Upanishad
23. Yoga Kundalya Upanishad pdf
24. Ahir Buddhniya Samhita
25. Nada Bindu Upanishad pdf
26. Amrita Bindu Upanishad pdf
27. Garbha Upanishad pdf



Srivatsa Ramaswami chanting with T. Krishnamacharya


5. A course of study with Krishnamacharya


from My studies with Krishnamacharya - Srivatsa Ramaswami (Namarupa article)
http://www.dailycupofyoga.com/wp-content/uploads/2010/10/studies_with_tk_ramaswami2.pdf

Ramaswami studied with Krishnamacharya for over thirty years, in this article he relates his studies of asana, chanting as well as some of the many he texts he studied with his teacher


"Normally, I had two to three sessions per week, but there were occasions when I had the privilege of going to him twice a day, for ásana practice in the morning and for chanting or the study of texts in the evening". 

Some texts Ramaswami studied with Krishnamacharya

BrahmaSutras PDF
Samkhya kalika-Kapila pdf

Sad-Vidyá (?)Chándogya Upanishad pdf
Mándukya Upanishad pdf
Taittiriya Upanishad pdf
Prasna Upanishad pdf
Mundaka Upanishad pdf
Isvásya Upanishad pdf
Brhadáraóyaka Upanishad pdf
Svetavatara Upanishad pdf
Kausitaki Bráhmana Upanishad pdf

Bhagavad Gitá, pdf

The Yoga Sutras of Patañjali (Online ) was the centrepiece of our yoga studies.
(Note:I recommend the Bryant and/or Aranya editions)

Another philosophy he was keen to teach was Nyáya and the later version, Tarka. He started teaching..

TarkaSamgraha, pdf a compact text on Vedic logic.

Hathayogapradipika pdf in detail, except portions of the last chapter and some of the third, which he said contained obnoxious practices inconsistent with the teachings of sáttvika yoga and the Yoga Sâtras.

Yogayajnavalkyam pdf in detail.

Some of the other texts that he referred to and taught in portions included

Gheranda Samhita pdf
Siva Samhita. pdf
Yoga Rahasya (Amazon) was not published, but he frequently quoted from the text and after a while taught a few chapters from it.

Ramaswami also mentions elsewhere that Krishnamacharya would teach the Ramayana extensively.


Link to article pdf



Appendix (with links)





Thirty Minor Upanishads

tr. by K. Narayanasvami Aiyar

[1914]





Wednesday, 3 February 2016

Asana (and pranayama) as preparation for the third stage of a yoga life. ALSO Avidya. Solace in the kalama sutra. Antharanga_Sadhana (Dharana, Dhyana and Samadhi).


T. Krishnamacharya
Asana (and pranayama) as preparation for the third stage of a yoga life

Yesterday I posted a page to fb from TKV Desikachar's (Krishnamacharya's eldest son) excellent book Religiousness in Yoga: Lectures on Theory and practice. In this page from the book, Desikachar looked at two lesser know meanings of the word Yoga.

Yoga as 'reaching a point we have not reached before'

and

yoga as 'focused action'.

These may be a comfort next time somebody suggests our two hour focused asana practice isn't yoga. Krishnamacharya wrote of Yoga for the three stages of life (see appendix), in the first and second stage of life a lot of asana and pranayama is expected, in fact Krishnamacharya goes further and suggests we shouldn't perhaps be thinking of Pratyahara (withdrawal of the senses) until we reach sixty and the third stage of life.

In this second stage of life then, in our asana and pranayama practice, we can perhaps focus on the two meanings of yoga below and begin to prepare ourselves for the third stage of life to come and the practice that stage offers us?


The second stage of life may be considered preparation for the third stage, when the focus shifts to intense meditation and the study of and reflection upon Yoga Philosophy.


Srivatsa Ramaswami Yoga for the Three Stages of Life Amazon


But what kind of preparation can we embark on during this second stage of a Yoga life.

T. Krishnamacharya

Krishnamacharya responded to a question that pratyahara (withdrawal of the senses) along with antaranga sadhana (Dharana, Dhyana and Samadhi) should be begun after we are sixty


see question number 32 from this post, Questions to Krishnamacharya from his students

32. Is it possible to learn pratyahara and antaranga sadhana from a teacher?

"Practices like pratyahara can be learnt from a teacher. However, this should be after the age of sixty. Until then pranayama is adequate to give healthy long life. there is no doubt about this". Krishnamacharya.

So it's our sixtieth birthday, we fish out our Patanjali and think, right, Pratyahara (sense withdrawal), Antaranga sadhana (Dharana, Dhyana and Samadhi)- see Ramaswami's article at the end of this post), lets begin.

But how prepared are we?

Better perhaps than many who criticise our focus on asana may think.

The two meanings of yoga that Desikachar considers could perhaps, through our asana (think one to two hours of asana with attention fixed on the breath, or internal or external drishti), develop several facilities that may be useful for the third stage.

Yoga as 'reaching a point we have not reached before' may develop...

discipline, 
commitment, 
will power, 
belief that almost anything may be possible

Yoga as 'focused action' may develop...

attention, 
focus, 
concentration, 
attention.

All of the above will no doubt be enhanced by including a pranayama practice following our practice of asana.

Pranayama is a practice, it's something we work at, the more we practice the more steady our breathing becomes, our kumbhaka's (breath retention), the number of rounds we can comfortably employ while remaining focused.

But surely we also need to think about developing skill in adapting our asana practice, skilful practice.

We need to take into consideration that this is a long term project, the asana and pranayama may be improving our health and fitness but we need to know when and how to adapt our asana practice as our body begins to age. Srivatsa Ramaswami's studied with Krishnamacharya from when he was a fifteen year old until he was nearing fifty, his asana practice with his teacher changed over that period.

Ramaswami continues to teach and practice asana and pranayama into his 70s.

Krishnamacharya himself was practicing hundreds of asana into his 80s and 90s., he even managed to practice in his hospital bed to recover from a serious hip injury

T. Krishnamacharya at 84
See this earlier picture heavy post What does practice look like after 70 years?

Over time we may drop Advanced series and most if not all the advanced asana and take a more subtle (proficient?) approach to the asana we do continue to practice, less dynamic perhaps, less floaty but more energy efficient. Our stays may be longer, our breathing slower, our drishti turned inward, finding ever new ways to refine our practice., even should we retain he frame work of the Ashtanga series we are most familiar with.

So now you're sixty, what about this pratyahara I'm supposed to start practicing?

Pratyahara is sense withdrawal, in the classic presentation we may sit in Shanmukha mudra with our fingers gently (symbolically) closing our ears, eyes, nose and lips and turn from external to internal sound, presence.

I used shanmukha mudra for the original cover of my practice book.


....and then we leave our mat, go outside and are assaulted by sights and sounds, tastes and smells, the sensual temptations of life. Krishnamacharya seems to think it gets easier once we reach sixty, I'm not convinced, this too then is a practice to work at, to prepare for.

Yama/Niyama

The guidance of the yama and niyamas might be considered training in pratyahara, in discernment, in reducing the complexities of life that we so often become entangled in, they can help to simplify our life, create some peace.

"Yoga should not be practised in a country where there is no faith in yogab- hyasa, or in a dangerous forest where you cannot look after your person, or in overcrowded cities, or in houses where there is no peace". Krishnamacharya Yoga Makaranda

The yamas and niyamas can help with avidya, (wrong knowledge), they can lead to developing ongoing, ever vigilant discernment.

2.5 (antiya ashuchi duhkha anatmasu nitya shuchi sukha atman khyatih avidya)
Ignorance (avidya) is of four types: 1) regarding that which is transient as eternal, 2) mistaking the impure for pure, 3) thinking that which brings misery to bring happiness, and 4) taking that which is not-self to be self.  Patanjali Yoga Sutras

The tapas of our asana and pranayama practice along with our ongoing study of and reflection upon the yama and niyamas may reduce some of our attachments to thingness, worldly things and may give us a fighting chance when, at sixty, we sit on our mat and get serious with our antaranga sadhana (Dharana, Dhyana and Samadhi).

Meditation limbs (Dharana, Dhyana and Samadhi)

And what of 'Sitting'.

It's said that our ashtanga asana practice is in itself a meditation practice, this is said of pranayama also but in both these cases something (a lot) is 'going on', the body is moving in and through space, when in asana the stay is relatively short, in pranayama we are switching perhaps from one nostril to the other, engaging bandhas, employing kumbhaka...., we're busy.

When we Sit (meditatively) we just sit, this is another discipline altogether and one to cultivate. We bring the concentration, attention, focus we have developed in our asana and pranayama practices and practice these while merely sitting. We learn to sit for ten minutes, then twenty, thirty, forty, get up, walk for ten minutes and sit again and then do it once more at midday, at dusk, before bed, clearly a discipline to begin working towards, a work in progress.

And while we sit we work on shifting and maintaining our attention for ever extended periods, and ever more refined or abstract focuses of attention, the breath, a light, a sound, later perhaps an idea, a perception, on letting go one after another of these. These later examples are the focus of our third stage of life practice but perhaps we might begin now to learn to sit, to focus on the breath, make a beginning, prepare.

The first and second stages of yoga life are long, The first stage stretches from Childhood to mid-life, 30 perhaps, the second from mid-life until around 60. We might be tempted to put off this preparation and just enjoy our asana and pranayama but these... preparations can be rewarding in themselves, reducing avidya (wrong knowledge), stating some peace of mind.

Why do all this

Whether we look to move on to the third stage of Yoga life, wish to seek liberation, moksha, nirvana, Samadhi, unification with the divine..... or not, Yoga of course can be it's own reward, see the Buddha's Four assurances/Solaces in the Kalama sutra (see appendix below).

"'Suppose there is a hereafter and there is a fruit, result, of deeds done well or ill. Then it is possible that at the dissolution of the body after death, I shall arise in the heavenly world, which is possessed of the state of bliss.' This is the first solace found by him.

'Suppose there is no hereafter and there is no fruit, no result, of deeds done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe and sound, and happy, I keep myself.' This is the second solace found by him.

'Suppose evil (results) befall an evil-doer. I, however, think of doing evil to no one. Then, how can ill (results) affect me who do no evil deed?' This is the third solace found by him.

'Suppose evil (results) do not befall an evil-doer. Then I see myself purified in any case.' This is the fourth solace found by him". Kalama Sutra

T. Krishnamacharya

*


APPENDIX


Some extra material from old posts on some of the topics above.




1. My fb post yesterday, two alternative or complementary meanings of Yoga


2. A post from a couple of years back on Yoga for the Three Stages of Life.

3. THE KALAMA SUTRA

4. AVIDYA (wrong Knowledge)

5. On_Antharanga_Sadhana  (Dharana, Dhyana and Samadhi)



1. My fb post yesterday, two alternative or complementary meanings of Yoga

Yuj, the root of yoga supposedly has a hundred or so interpretations, there's the two most common, the yoke/ union meaning found in the Gita, the samadhi/converging the movements of the mind reading we find in Patanjali's Yoga sutras and these two below provided by Krishnamacharya's son TKV Desikachar in his excellent Religiousness in Yoga ( once again, don't let the title put you off, get a hold of a copy). Below then, Yoga as 'reaching a point we have not reached before' and yoga as 'focussed action'.

These may be a comfort next time somebody suggests your two hour focused asana practice isn't yoga. Krishnamacharya wrote of yoga for the three stages of life, in the first and second stage a lot of asana and pranayama is expected, in fact Krishnamacharya goes further and suggests we shouldn't perhaps be thinking of Pratyahara (withdrawal of the senses) until we reach sixty.

In this second stage of life then, in our asana and pranayama practice, we can perhaps focus on the two meanings of yoga below and begin to prepare ourselves for the third stage of life to come and the practice that stage offers us.



Amazon.com


*


2. A post from a couple of years back on Yoga for the Three Stages of Life.

below from http://grimmly2007.blogspot.jp/2013/10/ashtanga-vinyasa-and-age-yoga-for-three.html

Beatrice Addressing Dante (by William Blake) - Beatrice ( Dante's beloved) as guide in Dante's Paradiso.
In his excellent first book Ramaswami presents the three different stages of life when different approaches to yoga may be considered appropriate.

Srivatsa Ramaswami Yoga for the Three Stages of Life Amazon

Amazon

Notice that in youth a focus on asana is considered appropriate. Worth bearing in mind perhaps whenever your tempted to claim that practicing asana is NOT yoga. And, if you become criticised for not exploring pranayama or meditation or dipping into yoga philosophy but rather just focusing on your asana practice then you are in fact following the program, so just smile politely.

Mid-life we may want to reign the asana practice in somewhat, throw in some pranayama, an overall practice that preserves our health and well being. We know this of course, advanced asana practice five days a week (Primary on Fridays) is likely to take it's toll on our bodies, little injuries can come up with more regularity, makes sense to reign it in a little. Of course fifty is the new forty, when does 'mid-life' begin. Also, what constitutes Advanced asana? If you've been practising asana for some time your body may well haveopened up and developed a degree of flexibility such that what many may consider an advanced posture is merely, for you, a natural progression of a more basic asana. And as we all no doubt out realise sooner or later, all asana are advanced asana, it just depends on what we bring to the posture and it's vinyasa, whether we bring out it's innateadvancenessness. Manju mentioned ( one of his world-shattering throw away lines) that all asana are mudras ( or may be considered so if approached that way).

But here's the thing, youth can apply to age but perhaps also to our stage upon our yoga path ( Jois uses the Yoga as Path metaphor, so I'm not being unnecessarily cheesy here ), when we first begin to explore Yoga then we may be considered to be youthful in regards to the practice, young in the practice as it were and so a strong asana focus may well still be appropriate. The practice of asana can form discipline, focus, attention, preliminaries perhaps for the other stages of the 'yogic life'.

That first stage can go on a long time too, from childhood to mid-life, you get to focus on asana and just asana ( actually including breathing practices) for thirty odd years perhaps before your 'required' to worry about anything else. Of course you can still dip into some good books, the shastras, explore some pranayama and some meditative practices, nothing wrong with that, in fact it may well inform your asana practice somewhat, deepen it, but your not necessarily obliged to go there (but then why wouldn't you). Focusing on your asana only, on 'just asana' is considered appropriate, it is yoga.

For me personally at fifty with many years of hard travel and labour behind me ( those odd, physically demanding, jobs  picked up while travelling and later working my way through Uni, building walls, roads, houses etc.) my body carries a lot of old nagging injuries, makes sense to reign my practice in a little. I'm more than happy with my Ashtanga Primary and 2nd series with the odd Advanced posture thrown in for seasoning (Manju's approach). Besides, less feels more.

And I relish pranayama and what a joy to look ahead to decades (with luck) of study, reflection and contemplation, the more mediative practices to accompany my beloved asana practice....

And yet, perhaps those stages ebb and flow, I was feeling I was in a mid-life stage of practice and yet, just recently, there's been a freshness to my asana practice as if that mid-life stage is feeding back into the more youthful stage, revitalising it.... perhaps the stages don't follow each other but are layered one on top of the other, nutrients filtering down, revitalising, giving new growth....

Notes: 
Of course 'Nathamuni's Yoga Rahasya' was actually written by Krishnamacharya who clearly retained a profound love of asana pretty much to the day he died (aged 100), but then he also had a great love of study and pranayama from an early age. And do we really need anyjustification for our asana practice.




*




3. THE KALAMA SUTRA

The Kalama sutra, my favourite Buddhist sutra obviously, for the spirit of self enquiry but also for the four assurances which perhaps makes one think of Pascal's wager. 

The Four Assurances 
"The disciple of the Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one by whom four solaces are found here and now.

'Suppose there is a hereafter and there is a fruit, result, of deeds done well or ill. Then it is possible that at the dissolution of the body after death, I shall arise in the heavenly world, which is possessed of the state of bliss.' This is the first solace found by him.

'Suppose there is no hereafter and there is no fruit, no result, of deeds done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe and sound, and happy, I keep myself.' This is the second solace found by him.

'Suppose evil (results) befall an evil-doer. I, however, think of doing evil to no one. Then, how can ill (results) affect me who do no evil deed?' This is the third solace found by him.

'Suppose evil (results) do not befall an evil-doer. Then I see myself purified in any case.' This is the fourth solace found by him.

The disciple of the Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one by whom, here and now, these four solaces are found."



I'm not sure the voices work here so you might want to just look at the pretty pictures and read it here http://www.accesstoinsight.org/lib/authors/soma/wheel008.html


The Kalama sutra reminds me to of yoga sutra 1.7

(pratyaksha anumana agamah pramanani)

"Of these five, there are three ways of gaining correct knowledge (pramana): 1) perception, 2) inference, and 3) testimony or verbal communication from others who have knowledge".
The suggestion seems to be that both 2. Inference and 3. testimony still have to stand the test of 1. Our own perception (experience).

If the voices get two much you can turn the sound off, enjoy the illustrations and read the sutra itself.



4. AVIDYA (wrong Knowledge)

An argument for a constant, consistent, unflinching practice (asana, pranayama, ongoing reflection on yama/niyama,dhyana)..

Re reading TKV Desikachar's Religiousness in Yoga (don't let the title put you off) on the long ride to and from work, quite wonderful. This on Avidya (wrong knowledge) from p35
http://www.amazon.com/Religiousness-Yoga-Lectures-Theory-Practice/dp/0819109673

and from Patanjali's Yoga Sutras (http://www.swamij.com/yoga-sutras-20109.htm#2.5)

2.5 Ignorance (avidya) is of four types: 1) regarding that which is transient as eternal, 2) mistaking the impure for pure, 3) thinking that which brings misery to bring happiness, and 4) taking that which is not-self to be self.
(antiya ashuchi duhkha anatmasu nitya shuchi sukha atman khyatih avidya)
antiya = non-eternal, impermanent, ephemeral
ashuchi = impure
duhkha = misery, painful, sorrowful, suffering
anatmasu = non-self, non-atman
nitya = eternal, everlasting
shuchi = pure
sukha = happiness, pleasurable, pleasant
atman = Self, soul
khyatih = taking to be, supposing to be, seeing as if
avidya = spiritual forgetting, ignorance, veiling, nescience





5. On_Antharanga_Sadhana
http://www.yogastudies.org/wp-content/uploads/Ramaswami_22_On_Antharanga_Sadhana.pdf






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from Kalama sutra, translation from the Pali by Bhikkhu Bodhi

from Kalama sutra, translation from the Pali by Bhikkhu Bodhi This blog included. "So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering" — then you should abandon them.' Thus was it said. And in reference to this was it said.

"Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness' — then you should enter & remain in them. Buddha - Kalama Sutta

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