REALIDAD PROBLEMÁTICA

@.=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

 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 -<th vinyasa raise the head. &n the --th

vinyasa, keeping the hands irmly pressed on the ground, raise the entire body o the ground and balance it in the air ithout touching the ground.

The --th vinyasa is called uthpluthi. The -%th vinyasa is caturanga dandasana. The -$th is

urdhvamukhasvanasana. The -Ith is

adhomukhasvanasana. The -th is the irst vinyasa o uttanasana. The -?th vinyasa is the %nd vinyasa o uttanasana. Aterards, return to samasthiti.

=ou should learn the intricacies o this vinyasa only rom a guru.

Beneit# This ill cure all diseases related to the stomach.

This asana can be done on the loor or on a mat according to the capabilities o one5s body. :earn some o the other orms o pascimottanasana krama by studying the pictures careully. Pregnant omen should not do this asana. But this can be done up to the third month o pregnancy. "or men, there are no restrictions to practising this asana. &

this is practised every day ithout ail or -

minutes, all the bad diseases o the stomach ill be removed.(

#oga $akaranda. T. +rishnamachacharya Translated

rom the Tamil 1-@$L ) by Sri C. 7. !.

+rishnamacharya 9 Sri S. Ganganathadesikachar

Belo i an illutration of the tranition in and out of the aana from the editor appendix to the

$edia -aruda edition (the boxed poition are an addition by the editor! not included in the

intruction but aumed)" 

Belo 2rihnamacharya demontrate vinyaa (variation) of pachimottanaana

3:earn some o the other orms o pascimottanasana krama by studying the pictures careully 3" p<&

TANS)T)*N)N+ (,uming back and through"

2rihnamacharya tree the vinyaa to arrive and exit the poture"

3H 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. 3 p<&

7o ye! clearly a 4ump though and 4ump back (or tep through and back) to the poture"

f coure thi doen3t necearily mean that one hould include a 4ump back and through beteen each ide or each variation" 7rivata 0amaami ho tudied ith 0amaami from the %&>?3+9?3 a taught by 2rihnamacharya to 4ump through to the aana in a imilar ay to that illutrated above! but once there! to perform the different vinyaa5variation of the key aana before then tranitioning back out of the aana! ubroutine or

e6uence"

 -)N#ASAS

A ith pachimattanaana many of the aana have everal vinyaa5variation demontrated in the book" @hether e

ould chooe to practice one or more of thoe variation

ould depend on the goal of our practice for that day"

hi i hy I interpret the e6uence in #ogaanagalu a

signposts along the ay ! at any point one might include extra vinyaa of the key aana" It ill be intereting to ee if thi i made explicit a e get further into the tranlation of #ogaanagalu"

)S%T)

@e alo have drihti (gae)

3"""keep the gae fixed on the mid bro3 p%?'

3""gae teadily at the tip of the noe3 p<&

%*/ L*N+ T* STA# )N $*ST0ES

It i alo clear that in ome poture one ould tay for longer and horter period than other"

Adhomukhavanaana (onard dog) an excellent poture for exploring and developing uddiyana bandha"""

(As a result o the strength o the practice, one learns to hold this posture or iteen minutes( p?@

BEAT%)N+

Breathing i complex in #oga $akaranda and I look forard to eeing ho it i decribed in #ogaanagalu"

In ome poture 2rihnamacharya mention making the inhalation and exhalation the ame"

(&nhalation and e2halation o the breath must be slo and o e0ual duration( p&& Utthitahatapaddanguthaana

$any of the poture! hoever! include 2umbhaka (breath retention) often but not alay on the exhalation but alay made clear"

BAN%AS

34hile doing 6anusirsasana, pull in the stomach to the e2tent possible. the beneits obtained ill be greater.

4hile draing the stomach inard, e2hale and then hold the breath^{3 p %C}

3Gecaka kumbhaka must be done in this sthiti. That is e2pel the breath completely rom the body, maintain this  position and then ithout alloing any breath into the

body, bend the the upper body. Do careully pull in the stomach as much as one(s strength allos and hold it in^"

p&& (another tage of Utthitahatapaddanguthaana)"

@e can ee then that the practice of aana in #oga

$akaranda i highly ophiticated" @here modern Ahtanga ha been implified and tandardied (not necearily a criticim )! the approach to each aana in the #oga

makaranda appear to be variable a i hich and ho many vinyaa5variation of a aana one may practice"

hi adaptable approach to practice! even though e find

et Primary and $iddle e6uence clearly laid out in table form in #ogaanagalu! eem to be conitent throughout 2rihnamacharya3 teaching" ne adapt one teaching to the tudent and teaching ituation 4ut a

one adapt one on practice to the goal of the day"

7o in approaching the e6uence in #ogaanagalu one might approach them in a tandard! implified manner of e6ual inhalation and exhalation ith no retention! include 4ump through and back beteen aana or ide and tick to the e6uence a laid out hile alo including tandard drihti"

ne might alo approach the e6uence ith more

ophitication to 3derive the greatest beneit^{3 from the} aana! chooing to develop ome area of the e6uence through vinyaa5variation! tay perhap for extended period in ome poture but not in other and include bandha (4alandhara ould effect the drihti) more

intenely in ome poture and practice breath retention ho! to hat degree and here applicable" Alo to

practice the aana in the context of an integrated yoga practice in hich the other limb are explored and

developed a fully! if not more o than 4ut aana"

he picture e6uence belo are intended a a rough viual repreentation of the lit above"

$rimar! grou 1 Standing

$rimar! +rou 1 Seated

 Middle +rou

$rimar! +rou 1 2inishing 

$roficient +rou

Proficient erie correpondence ith avid @illiam

Ahtanga 7yllabu

Advanced A 7erie

%+&! %'+C?! 'D! '&+%! >'!

Advanced B 7erie

C%+C9! '?! '>! '9! C+>! D+>%! >>+><

Cnd erie

%?+%C! C&! '%! ''! >C! >

.

'! '<! <!

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++

++++

Eote to the 3to type3 of approach to aana5practice (from the ection folloing the table)

 Notes

he tranlation and treatment of the utra belo i from Patan4ali3 #oga 7utra Baed on the teaching of 7rivata 0amaami by Pamela :oxey and taught on the Finyaa

2rama teacher training coure that I attended in C?%?"

hi i relevant becaue 0amaami pent over thirty year! from the %&>?3 to the %&9?3! a

2rihnamacharya3 tudent"

#oga 7utra II+D

“ पायतनशैिथलयानसमाभयाम्  ^”

prayatnashithilyanantasamapattibhyam/ 

1 prayatna + effort (of life hich i breathing)

saithilya + mooth (make it mooth)

ananta*samapattibhyam^G

  ananta ^+breath

  samapattibhyam + focuing on it

By making the breath mooth (and long)! and by

concentration or focuing the mind on the breath! the perfection of the poture i obtained"

 NoteG 2rihnamacharya interpret thi utra differently than other teacher" he give the correct technical

meaning (in thi context) fromn prayatna or Hivana

prayatna! or effort of life hich i breath" he ay that it i the breath that hould be made mooth and

effortle! not the poture" it i not phyical it i

the breathing1 p>>

+++++++++++++++++++++++++++++++

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

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 purpoele in that it could be naturally perfected" herefore thi natural effort 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

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ort hich consists in the rela2ation o the natural eort. Htherise the posture taught cannot be accomplished 1" Fachapati $icra

: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

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 the breathing 1 p>>

<. b! a 6mental7 state3of3balance &ith reference to  Ananta

Hr . . . ith Ananta, the Chie o Serpents, ho upholds the globe o the earth upon his thousand very steadast hoods, Mith himN the mind*stu comes into a balanced state and produces the posture1" (Fachapati $icra)

++++++++++++++++++++

O6 47YAS 6OT1S

It3 intereting here that 2rihnamacharya give a

arning about kriya and yet till goe ahead and

decribe them rather than the mudra! both kriya and mudra ere covered in hi earlier book #oga $akaranda"

A" -" $ohan rite at ome length about dicuing 2riya

ith 2rihnamacharya in hi book 2rihnamacharyaG :i

;ife and eaching!

12rihnamacharya ! hoever! did not recommend the kriya

to hi tudent" :e conidered them motly unneceary and ometime riky" :e ould point out that the kriya

are not found in the more ancient textthey are

relatively recent practice" :e ould add! 1he kriya

are not neceary if you kno no ho to do proper aana and pranayama1" he :ath #oga Prapdika upport thi

vieG

Some teachers say that all impurities are removed by  pranayama alone and other acts 1the above mentioned

kriyas) are not accepted by them^"

:atha yoga prapdika C"'D1

Krishnamachar!a1 %is Life and Teachings= A. +. Mohan 

>?3>4

7rivata 0amaami! ho tudied ith 2rihnamacharya for '' year rite

1he ix (at+kriya) practice are dhouti (tomach

ah)! Bati ( or vati! colon ah) Eeti (naal

ah)! rataka (or tratakum! gaing)! Eauli (tomach churn) and 2apala bhati (kull polihing)"

f the firt there hich ue ater ! cloth or other

external agencie! ere not recommended or encouraged in the ytem in hich i a trained ( i"e"

2rihnamacharya)" trataka! hich i a good exercie for the eye! nauli! hich i for the loer abdomen and kapalabhati! hich i primarily for the repiratory

ytem! are hoever! fre6uently ued by abhyai! none of thee practice introduce external aid into the ytem!

and none i a dipleaing a the firt three1"

#oga for the three stages of life Sri@atsa amas&ami 

In document FACULTAD DE CIENCIAS DE LA COMUNICACIÓN (página 11-15)