Before I demonstrate how the writings of T. Krisnnamacharya are the first textual accounts we have reference to within the yoga tradition I would like to make some brief comments upon where the word vinyasa is found in other traditions and what is the etymological meaning of it.
The standard translation of vinyasa means ‘putting or placing something down’. In the Mimamsa literature it is also associated with the word upasandhana, which means ‘an appropriate sequence of performing action’. In the Taittiriya Pratishakya in it referred to as ‘movement, position of limbs or attitude’, whereas in the Epic tradition it has the meaning of ‘scattering or spreading out’.
Etymologically the word vinyasa consists of three parts vi+ni+aasa. The two prepositions vi+ni + the verb aas, to sit, exist, be present. An appropriate translation may thus be ‘distinctive rules for sitting’. I will try to explain this with the following: ‘vi’ refer to ‘vishesah (distinctive), ni refer to niyama (rule, observation), ans aaste iti aasah (sitting is aasah), thus we have further niyamena aasah, which becomes nyaasah, meaning placing, putting, fixing. When we combine this together it becomes: ‘vishesatah niyamena aasah (distinctive regulated sitting is = vinyaasah).
Yoga in our present age is a fascinating phenomenon. The interest in the practice of yoga keeps soaring and it breaks new records every year. Despite the different styles, interpretations and focus, when yoga is real it touches peoples lives and transforms.
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It is interesting to note that since the styles of yoga initiated by T. Krishnamacharya, through his principle students BKS Iyengar and Pattabhi Jois, the interest for physical yoga keeps soaring. Every year there are even new styles surfacing as an offshoot from these traditions and they appear to embody a dynamic approach to yoga suitable for the modern man. Since the implementation of Vinyasas is the connecting element that ties many of these schools together I believe a little investigation into the concept of yoga and vinyasa, as portrayed by Krishnamacharya, may be helpful and interesting.
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It’s early origin:
Prior to T. Krishnamacharya[1] we have no written record of the practice of Vinyasas in the classical texts on yoga. In ‘Yoga Makarandam’ a book published by Krishnamacharya (KM) in 1934, we have the first written document about its practice. Here KM under the patronage of the Maharaja of Mysore, tries to explain to the public the main purpose of yoga and how it can best be utilized and practiced. He presents it primarily as a spiritual practice and urges the practitioners to follow certain rules and regulation when practicing to gain the optimum benefit from it. In his focus on asanas (postures), his main argument is that they are there to aid the flow of Prana, purify the blood and heal the body of physical and mental imbalances. He quotes the Dhyanabindu Upanishad (verse 42), which states that ‘there are as many asanas as there are living species, and Lord Shiva knows the inner significance of them all’.[2] KM further argues that although there are brief references to asanas in many of the classical texts on Hatha Yoga, their history goes back to Vedic times and KM claims that the former sages of India previously practiced thousands of postures:
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What I would like to say is that out of originally 8,4 millions åsanas, during the life time of —rî Püjyapåda Sankaråcyårya only 84 thousand åsanas were known, which is mentioned in his life history.[3] As it is mentioned in the life history of Yatiråja Råmånujåcyårya, during that period only 64 thousand åsanas were known.[4] Through the history and works of —rî Madhvåcyårya and —rîmån Nigamånta Mahåde–ikå it is known that only 24,000 åsanas were in practice during that period. Now in the period of our jagadguru Narsimha Bhårati Swåmi, only 1,600 åsanas are known. I have heard this from him many times.
I have directly witnessed that 7000 åsanas have been practiced by —rî Rama Mohana Brahmacåri Guru Mahåråja who arrived[5] at Muktinårayaña Kßetra in Nepal. I have learnt 700 åsanas through his direct instruction (upadesha).
In recent publications of yoga, only 84 åsanas are referred to. Perhaps certain people may know some additional åsanas? The diseases of creatures are enumerated to be 8,4 million.[6] In olden days, the diseases of human beings are treated through the practice of asana and pråñåyåma only. It is suggested that the practice of asana and pråñåyåma etc. are the treatment to those diseases which are incurable by prescribed medicines in medical science of åyur veda etc.[7] In India as the wealth is declining day by day, so the practice of yoga through the proper study of physiology (–arîra-vijnåna) is also declining. It is enough. The readers will realize the internal meaning themselves.[8]
When KM gets further specific on asanas, his first point to be noted is that they should be practiced equally on the right and left side for the even distribution of energy throughout the body. He argues the practice of Vinyasas is the key to succeed in this endeavor. He emphasizes right action for appropriate results, and further argues that in the recitation of the Vedas, execution of rituals and repetition of mantras, certain procedures need to be followed. KM’s main argument is that any sequence of action not properly performed will not yield the right fruits. He lists four main reasons for why people are not gaining the right benefit from the practice of yoga:
- They are not following the regulations pertaining to Vinyasa.
- The instructor lacks depth and understanding and is not teaching properly.
- They don’t know about the suitable time and place to practice.
- They do not understand the importance of proper food habits.
Our focus here is committed to the subject of Vinyåsas. With reference to this, KM wants to reveal to us the inmost secrets taught to him by his Guru Sri Rama Mohan Brahmacari and thus he claims that asanas should always be practiced together with Vinyasas for the optimum benefit of a practice, and they are further to be implemented with an equal duration of inhalation and exhalation.
In recent years, in some places, no in almost all places, the practitioners of yoga are not following this vinyåsa system, but simply moving their hands and legs, and are sitting and standing, and claim that they are practicing yoga. They are practicing yoga without following the rules and regulations, prescribed in the texts, or taught by their teachers, and simply go about it as in their normal work. Even in the recitation of Vedas and Mantra-upåsana (recitation of mantras). If this mentality continues for much longer, no doubt the inherent form of the Vedas and Mantra-upåsana may simply collapse.[9]
KM is concerned that even the essence of the Vedas may get lost if people do not adhere to the appropriate rules for practice. With reference to the practice of yoga he argues that each posture should be practiced and linked to a certain sequence of vinyasas and every posture further has a set number of vinyasas to be executed. The minimum number of Vinyasas KM gives is three and the maximum number he gives is forty-eight.[10] KM is adamant about the implementation of the vinyasa sequence for the even distribution of Prana throughout the body. He argues the practice of asanas is futile without it, just like music will not give the right elevation of mind without following proper rules of harmony and intonation.
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Unfortunately the text is rather brief with the specific instructions on how to do Vinyasas. KM main focus is that when the head moves up, one should inhale, and as the head moves down one should exhale. While in the posture we are advised to ‘breath evenly!’ KM argues the further details of the vinyasa sequence are best learnt under the instructions of a proper teacher and although pictures are referred to he claims repeatedly he is not in favor of any picture books or other instruction manuals. For ample results in the practice of yoga, it should be learnt under the guidance of a teacher. There are many references to how people are confused regarding the ‘proper’ practice of yoga and how they further lack sufficient stamina, patience and strength to explore it. KM also criticizes the many Indians who are ignoring their own tradition and are taking up a practice of bodybuilding or gymnastics as an alternative ways of improving their health. One passage is quite humorous in this context:
We need not send money to foreign countries to import the instruments to practice yoga. We have enough arrangements in India to safeguard our earnings. Some of the foreigners have stolen some of the branches of knowledge and now proclaiming that they have invented it. Drenched in ignorance some people believe that and we are now purchasing it at the price of our healthy life. In a few years the westerners may even try to sell us the science of yoga (yoga vidyå)! Observing this present situation we may assume that one of the reasons may be the lack of interest in publishing books on yoga and the absence of adequate experience among the practitioners of yoga due to insufficient practices. If we remain silent and passive about this, before long the foreigners will become our yoga gurus! This is a great shame to us.
The loud cries of KM are still lingering in the streets of Mysore. Few of the native Indians paid much attention to this, but Pattabhi Jois was one that did, and for the later years of his life, he attracted hundreds of western students every month that wanted to learn this particular style of yoga. A noteworthy point here, is that when yoga caught fire in the west and as a steady stream of foreigners pored into India from all around the globe, seeking greater depth, wisdom and clarity, yoga suddenly became re-ignited, and subsequently it became a merchandise, packaged, sold and marketed for any price. KM, already in the introduction to his work, warns the practitioner not to seek monetary gain from the practice since it is ultimately an essence that money cannot buy and it may cause great confusion in the minds of teachers and practitioners:
The practice of yoga is not like the transactions of businessmen in the market. In recent years, particularly in Dharmic domains, the business mentality is evident among so many people. That is why we are falling short in the progress of spiritual practices.[11] I do not know whether it is deliberately or unconsciously that people are ignoring spiritual practices, universally beneficial for all, just because there are no apparent monetary benefits. Due to this type of mentality our spiritual progress is disturbed and several confusions are generated within our mind, which impair further development. [12]
The recent craze for yoga all over the world may certainly have surpassed any vision KM had about it. Yet the very postures that he taught, together with the vinyasa sequence and breathing techniques he integrated into the practice of yoga, have now become mainstream practice for millions of practitioners around the world. KM was also a great advocate of making yoga part of the daily curriculum for school children all over India and he made various efforts to make it a compulsory subject. Now finally, eighty years later, various schools around the world are showing a growing interest to have yoga on the timetable. KM remained adamant that the style of yoga he taught, could substitute any type of physical activity and awaken a greater Grace within its practitioner. His delivery may have been a little strong and intense, but perhaps this was due to the strength of his own personal experience:
In a nutshell, the only means for balanced growth of the physical body is yoga! It is the only true means to gain good health. It is the only means to gain longevity. It is the only means to acquire true strength of mind. Yoga is the only means to become affluent. Moreover yoga is the stabilizing factor for humanity. Yoga safeguards Mother India like a superior wife. Yoga conveys our duties. Yoga reveals the purpose of our birth. Yoga is the highest authority, which answers the question beyond doubt “Where is God”.[13]
In the subsequent three chapters of the ‘Yoga Makarandam’ KM describes how a yoga practice is best executed, how the six kriyas (means of purification) should be performed and finally how the twenty different mudras are to be practiced. The concluding chapter (also the longest) is on asanas and here thirty-eight asanas are being explained. Then the book abruptly finishes. Unfortunately the part two version which was suppose to explain a more detailed practice of Pranayama never saw the light of day.
In the concluding chapter KM lays a strong emphasize on the practice of Vinyasas. KM is extremely thorough in explaining how many Vinyasas are associated with each posture, what is the actual count when the posture is held on the right and left side, and finally what benefits are to be gained from each and every posture. KM appears to have a penetrating insight regarding the physical body and he makes various suggestions to how various asanas can cure sickness and imbalances in the body. He further introduces postures for women who experience pain while menstruating and postures to aid pregnancy as well as postures to prevent it.
Conclusion:
From the passages above I’ve tried to point out how the practice of vinyasa was an integrated element of KM’s teaching. His main argument is that when postures are practiced in appropriate sequence they provide a better result. Although there is strong focus on the purification of the physical body, the ultimate purpose of the practice appear to transcend the physical and aims at awakening the practitioner to a more integrated way of being. As that becomes centered and stronger, perhaps the great insights of KM may reveal themselves. What constitutes the essence of a yoga practice is certainly more than just a physical component. Yet according to KM, when a proper sequence and the right element of yoga is integrated into the practices that we do yoga becomes transformational. KM became a renowned healer for the later part of his life. He had the clarity of insight to develop specific practices to suit the various needs of different individuals and most importantly he was instrumental in revolutionizing the way yoga is now practiced all over the world. The essence of his teaching may be debated for an eternity, but his practical approach of integrating the element of vinyasa into the physical practice, has become a standardized norm on how people practice yoga in the modern world. We may all be completely deluded regarding the deeper aspect of a yoga practice, but for those that practice consistently according to the guidance given by Krishnamacharya, may eventually have some glimpses of realization for themselves on how yoga is a transformational tool to eradicate suffering, improve our vision and joyfully remind us of what we truly are.
[1] T. Krishnamacharya was the Guru of Pattabhi Jois, BKS Iyengar, TKV Desikachar, Srivatasa Ramaswamy, AG Mohan and others, and said to be “greaet Grandfather of Yoga”, that prompted the interest for yoga all over the world through the legacy he left to his students.
[2] Aasanaani ca taavanti yaavantyo jiivajaatayah/
eteshaamatulaan bhedaan vijaanaati maheshvarah.
[3] Refer to the Shankaras ‘Dig Vijaya’ composed by Mådhavåcyårya
[4] The history of Ramanujacharya needs to be studied for further verification.
[5] The Kannada verb he is using here is: Dayamaadi siruva, meaning “arrived” and it is being used as an adjective to the Rama Mohana Brahmacaari. If the later had been a resident of this particular area then the adjective would be vaasi siruva, meaning “living there”.
[6] See Caraka Samhitaa
[7] where is this is Caraka Samhitaa???
[8] See pages 40 or 41 in KM’s original publication or pages 74 and 75 in KYM’s recent publication of “Yoga Makarandam” The Nectar of Yoga. Published by Media Garuda, Chennai, India 2011.
[9] See page 43 and 44 in original publication, page 77 in recent publication.
[10] Padangustasana has three, but unfortunately later in the text he refrains from referring to any asanas above twenty eight.
[11] The norms regarding the reward in the Mîmåmsa sütras is said to be:
D®ß†e sati ad®ß†a phala kalpanāanyāyā(If there is a visible reward, then it is inappropriate to infer invisible reward). Meaning the real reward of all spiritual progress is not of a material nature. Here KM applies the–åstricnorm and comments upon the general behavior of the public where sole importance is given to visible rewards by neglecting the invisible reward. Here the invisible reward refer to the further spiritual progress which can never be bought for money, but it is rather a refinement of the mind taking place within the person due to his spiritual practices.
[12] KM has a —åstric mind, which believe that commercial thinking affects the mind of the practitioner and presents two main obstacles to further spiritual practice: 1) whatever state of your spiritual development attained will get evaporated due to monetary greed. 2) It creates confusion, which hinder your further spiritual progress.
[13] Page 51 in original publication, page 84 in recent publication.