“One of my goals in life is to do the slowest Primary Series anywhere… rather than the quickest”. Richard Freeman

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Friday, 16 November 2012

Mythical 2nd part of Krishnamacharya's Yoga Makaranda

Just been sent a link to this, the 'mythical' part 2 of Krishnamacharya's Yoga Makaranda

 http://www.svastha.net/resources/



AG Mohan suggests in the Text's introduction that it was probably written in the late 1930's or 40's. (the period at which Krishnamacharya was also teaching Pattabhi Jois). The description of the asana is a little different from Yoga Makaranda Part 1, there's no passing from standing through downward dog etc. to the postures and then transitioning back to standing as in the earlier book.

However the Yoga Makaranda (1934) we're familiar with does say that pranayama will be covered in a second part and in many way part 2 is closer to Krishnamacharya's Yogasanagalu (1942) So it this may well have been written between the two but never published.

Something else that comes to mind as we begin reading it is that it's quite familiar in style and content to the lecture notes I posted here earlier, Krishnamacharya Salutations to the teacher and the Eternal one. In fact as we look further through the text it seems fair to suggest that this is the full, original text from which Salutations later derived, supposedly as lecture notes. Yoga Makaranda Part 2 consists of 139 pages, Salutations consists of 43 pages ( but smaller tighter print ). AG Mohan mentions that he saught clarification from krishnamacharya of a number of points in the text but that this is the original document without those notes. This may suggest then that Salutations is much of the original text with those notes and clarifications.

Yoga Makaranda (Part 2) -- Sri T. Krishnamacharya

And in case the plug-in above doesn't work for you, here are the first couple of pages, the cover page, introduction and contents to whet the appetite.

Enjoy









Here's the link again to the full 139 page document


And thank you again to AG Mohan for sharing it with us.

SEE ALSO 

My pervious posts on Salutations to the Teacher and the Eternal One

15 comments:

  1. Hi Anthony,
    A.G. Mohan posted a video where he talks about this document:
    http://www.youtube.com/watch?v=fM98iDo9aus
    Zuzana

    ReplyDelete
  2. Thanks Anon have just added it to the post.

    ReplyDelete
    Replies
    1. This is great G.

      Any plans on converting to PDF Like the other downloads on your site.

      Delete
  3. No plans for now Anon, kind of feel that Mr Mohan has made this available to us and I'd like to keep the connection with him and his website.
    http://www.svastha.net/resources/
    It's free download from there, perhaps I'll write to him sometime in the future and ask if he minds though.

    ReplyDelete
  4. Awesome! I thought he never got to write this second part!
    (Anon: it can be downloaded as a PDF file from scribd).

    Now we just lack the Yogavalli.

    In the recent interview conducted by Yuri Sharonin, Ramaswami says:
    ``towards the end of his life, he wrote a commentary for first chapter of Yoga Sutras. He wrote it in Kannada, translated to Tamil, and then published.''

    Do you know anything about this Tamil edition?

    ReplyDelete
  5. Yes, the Yogavalli. Was discussing this a while back but can't remember where we went with the discussion. Must look into it again. I do have this Enrique from an article by called Teachings by Claude Marechal (can't find the link right now). I will start looking into it again.

    Have to split this long quote inot two parts
    part 1

    "Yoga texts and their application I. The Yoga-Sutras of Patanjali
    According to Professor Krishnamacharya, the text par excellence, is that of Patanjali, the only work totally covering all the aspects of yoga.
    It is perfectly written, its conciseness is exemplary.
    The the Yogavalli1 Professor Krishnamacharya completes the “classic” commentaries2 very amply.
    In particular he suggests a very original, strong and wise interpretation of the aphorisms which discuss the techniques of posture and breathing. With regard to the passages discussing the asanas and pranayama (sutra II.46 to II.48 and II.49 to II.53), the commentaries known as “classic” are, according to him, neither very clear nor sufficiently practical.
    Professor Krishnamacharya formulates numerous and rich developments with respect to this section of Patanjali’s teaching. Foe example, his different interpretations of the terms “prayatna”, “shaithilya” and “ananta” of aphorism II.47 which give the principles for the technique of asana fully justify the use of controlled breathing in the execution of the postures.
    1 The Yogavalli is the title of a commentary in Sanskrit on the Yoga-Sutras that Professor Krishnamacharya dictated to his son T.K.V. Desikachar.
    2 The classic commentators on the Yoga-Sutras of Patanjali number around twenty, among them Vyasa, Vacaspati Mishra, King Bhoja, Vijnana Bhikshu and Nagesha (Nagojibhatta).

    The word “ananta” is successively interpreted in the sense of “infinite, life, vital energy, breathing, infinity of possible combinations.” This term also represents the serpent Ananta, symbol of features associated with stability and comfort which define posture in the preceding aphorism (“sthirasukham asanam” II.46).
    Further, all the detailed explanations of the Professor on aphorism II.50 which treats the technique of pranayama are also enlightening. His commentaries, more concrete and more simple than those of the “classics,” seem to better integrate the real, practical conditions of experience combining the postures, the manipulation of the breath and mediation. Besides, his interpretations take account of the possibility, thanks to these exercises, of reestablishing and protecting physical and mental health.
    The principles linking asana and pranayama are established in a way that is harmonious and tangible. In addition, the correlations between the psychomatic exercises (asana and pranayama), the preliminary recommendations for a social and personal ethic (yama and niyama) and the concentration exercises (samaya) are similarly clarified. Thus yoga appears to us as a truly coherent system, where everything is related (in keeping with one of the meanings of the word yoga: union, junction).
    Professor Krishnamacharya corrects certain passages of the celebrated commentary of Vyasa on the third chapter of the Yoga-Sutras. According to the master, the exegesis of the famous commentator is at times too theoretical, hardly comprehensible, indeed even responsible for confusion. Perhaps the most noteworthy example concerns the teaching of the great steps of maturation in yoga (third chapter, aphorisms 9 to 12). In his developments on these sutras, Professor Krishnamacharya appears very clear and establishes a hierarchy among these profound maturations:

    ReplyDelete
  6. part2
    - nirodha-parinama makes reference to the first transformation; the yogin, already liberated from the hold of his instinctive and emotional behaviours, progresses towards serenity.
    - samandhi-parinama corresponds to the next step; the mind, having become more incisive in its relation to the object, succeeds at various realisations (siddhi)
    - ekagrata-parinama indicates the ultimate metamorphosis, that which leads to the highest state, to the realm of peace and of eternal light, to the final liberation (kawalya).
    According to Professor Krishnamacharya, each chapter of Patanjali’s work constitutes a teaching in itself, an individual instruction given to an individual disciple. This idea reflects well the importance that the Professor gives to personalized yoga teaching. The four yogin to whom respectively each of the chapters of the Yoga-Sutras is addressed are Kritanjali, Baddhanjali, Mastakanjali, and Purnanjali.
    -Kritanjali is the disciple already advanced (krita) in yoga who has already overcome many obstacles and knows the methods of yoga well. The samadhi-pada (first chapter) is intended for him in order that he will continue to clarify his ideas and bring order and coherence to his conduct... and perhaps arrive at the aim of yoga.
    -Baddhanjali is caught (baddha), dominated by the kleshas. With humility, he prays to the Lord to aid him to end his suffering. The yoga of action (kriya-yoga) as well as the four first limbs of ashtanga-yoga - attention to one’s neighbor (yama) and to oneself (niyama), posture (asana) and breathing (pranayama) techniques - elements presented in the second chapter of the Yoga-Sutras, suit him better.
    Mastakanjali possesses a well balanced and oriented mind which he uses with a view to attaining certain powers. He has arrived at the summit (mastaka) of mastery of the mind. Patanjali chose to teach him the third chapter so as to aid him to become situated still more clearly in the right path, and particularly to put him on guard against the real danger of acquiring superior faculties (siddhi).
    As for Purnanjali, he has accomplished his work (purna signifies complete, satisfied, accomplished). His detachment is total. Patanjali discloses to him the precious teaching of the fourth chapter which develops the different aspects of the realisation of the state of yoga

    ReplyDelete
  7. Part 3

    (kaivalya) while indicating the role and responsibility of a true guide.
    In his last commentary on the Yoga-Sutras, the Yogavalli, the Professor gives an entirely devotional interpretation to the whole text. For example, he attributes to the word “va” from sutra 23, chapter 1 (“ishvarapranidhanat-va”) the sense of “only”3 whereas most other commentators translate it as “or”. To be sure, all is in accord with presenting devotion as a method for attaining the state of yoga but for Professor Krishnamacharya, this means is the only valid one, while for the “classics” it concerns only one possible path amongst other equally effective ones. Other passages of the Yogavalli, notably those on the third chapter of the Yoga- Sutras, reflect this same vision: “One may obtain one or another particular realisation if one has accomplished the exercise of samyama4 in the correct direction, but only on the condition of
    3 Professor Krishnamacharya thought that the term “va” is used, in the context of the twenty-third aphorism of the first chapter of the Yoga-Sutras, in place of the word “eva” (only, precisely, exactly). In Yogavallie, he justifies his point of view with solid argument, notably citing Nathamuni, and interpreting the last sutras of the first chapter in a way that supports his point of view.
    (For fuller details, read, in Viniyoga revue #14 of June ʼ87, pages 38 onwards, the commentary of Professor Krishnamacharya concerning aphorism I.23).
    4 Samyama signifies these three successive experiences:
    " -effort of attention on an object (dharana).
    ! -meditation (dhyana) and
    " -total, perfect fusion of the mind with the support of concentration (samadhi).
    This exercise, repeated in one same direction, develops a wholly exceptional degree of intuitive knowledge (prajna) of the object under consideration. Consequently, a poswer (siddhi) appears that can progress considerably (vibhuti) according to Patanjali.

    having received the grace of God, who alone finally decides to confer the expected fruits of this practice.”

    Found the link
    http://media.yogaanatomy.net/trimester-1/teachings.pdf

    ReplyDelete
  8. and of course this from paul
    http://www.yogastudies.org/wp-content/uploads/YS_C1_V1_Yoga_Valli.pdf

    ReplyDelete
  9. As you already noticed, this is the original manuscript of the _Salutation to the Teacher and The Eternal One_ you posted on September 24th.

    Mohan's video shows a couple of pictures of the manuscript. _KYM's Salutation_ seems to contain the typewritten text as it was, without the handwritten corrections. Mohan's file adds those corrections, which according to the video were made by Desikachar and himself.

    The main difference between these two documents is the order of the contents.

    I modified Mohan's file to reorder the contents in the same way as _KYM's Salutation_, so that we can easily compare them and spot the corrections.
    I also added some formatting to make it easier to navigate.

    This _Corrected Salutation_ is available for download at
    https://docs.google.com/open?id=0BwC5mQ9uUlJibzNwQjVtbDFDZjg

    Besides the differente ordering, there are three sections that were not included in _KYM'm Salutation_:

    - 6. YOGIC PRACTICES DURING PREGNANCY.
    - 7. YOGIC EXERCISES AFTER DELIVERY FOR THOSE IN NORMAL HEALTH
    - 18. YONI MUDRA or SAMBAVI MUDRA or SHANMUKHI MUDRA

    Mohan's video shows that at least the first one was published as an article in KYM's magazine.

    ReplyDelete
  10. Who has the order right, Mohan or KYM? I'm afraid none of them.

    It's pretty odd that Mohan's file starts with 19. Sirsasana. If that was supposed to be the beginning of the book, it should obviously have number 1 (or 43, it this was indeed the continuation of Yoga Makaranda).

    It makes much more sense to start with the Yamas & Niyamas, and the Classification of Asanas, as KYM's Salutation does.

    Further proof is that in page 76 of Mohan's file we read:
    ``A short description of each of these asanas and the distinctive curative effect of each will be given in the *following* chapters.''

    But in that file all the asanas have already been explained!


    What happened to the 18 sections that should precede Sirsasana? Maybe in this book Krishnamacharya explained Pranamayas (14 Bhastrika, 15 Sitkari, 17 Sitali) before the asanas?

    ReplyDelete
  11. This is excellent stuff Enrique, thank you for sharing all your hard work. I'll turn it into a seperate post if thats all right with you. I'm at work at the miment so can't comment properly but i was going through Salutations last night markibg corredponding page numbers and thinking along similar lines. The good thing is that we know Salutations is indeed K's now but key for me is dating it and placing it in relation to Yogasanagalu ( notice he mentions Indra Devi's book which was what late 40s early 50s but that could have been a later note).Thanks again and for saving me a lot of work. have you started noting some of the correctons/additions? Anything stand out as particularly interesting?

    ReplyDelete
  12. It's clear that Mohan's file doesn't have the right order.

    As we can see in Mohan's video, the typewritten pages are not numbered. It's no surprising that after so many years they got displaced.

    For instance, steps 4-7 for Sarvangasana appear under Dvipada Viparitakarani (in KYM's Salutation are in the right place).


    Does this mean that KYM's Salutation has the right order? I would say no.

    If it did, it would not include Maha Mudra twice (pages 25 and 37).

    Besides, in page 16 of KYM's document we read:

    ``Out of the eight steps in Yoga, the first two, YAMA and NIYAMA, deal with the cleanliness, physical and moral for maintaining proper ethical standards. The next two steps are asanas and pranayamas and *these have been dealt with in previous chapters*.''

    And then goes on to explain Tadasana, Sirsasana and all the others.

    While Mohan presents the asanas following their numeration, KYM's document is just reminiscient of it (this can be clearly seen in the Table of Contents of my Corrected Salutation).

    It's also strange that the treatments for asthma and hernia are explained before saying which diseases are amenable for Yogic treatment. Mohan has that right.


    Maybe I'll try to put everything in a more coherent order. It's a pity Mr. Mohan didn't share all the pictures of the original typewritten manuscript, which could probably provide some clues.
    I guess the original Indian manuscript would give us a definitive answer, but we don't even know whether it's still existant.

    ReplyDelete
  13. Anthony, I'll be pleased if it can help to write a new post!

    Dating the book is a bit difficult.

    Indra Devi studied with T. Krishnamacarya around 1937-39. I'm not sure whether "Yoga for Americans" was her first book on Yoga.

    By the way, I don't think K. thought of this writing as Yoga Makaranda part II. If he did, he would not have included again the Yamas and Niyamas, and the asanas already covered there.

    I think this is a standalone work, providing a much more personal vision of Yoga.

    To me, YM was written as an encyclopaedic work:
    - he includes the shatkarmas, which he didn't use to teach
    - the 10 yamas and 10 niyamas as per HYP, instead of the Yoga Sutras, etc.

    I find the approach in Salutation different, more in line with his later teachings.

    I won't dare to date it in relation to the Yogasanagalu until we have a complete translation of it.

    Ah, the Yoga Gurundam is mentioned in the Sitali and Setubandhasana sections, as well in the classification of asanas. While it would describe some asanas, K doesn't mention it prescribes any predefined order for practicing them.

    ReplyDelete
  14. Have turned your comments into a post Enrique, seemed a good way of exploring this topic more. Eventually I'll put all this up on a page of it's own at the top of the blog so we can add to it as the discussion goes on. Bit pushed for time this end of the week but have a day off on Wednesday so can go through your version of text more carefully, great work btw and thank you again for sharing it.

    ReplyDelete

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A Reminder

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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