Viele Aspekte des Unterrichtens und des Herangehens in dieser Tradition werden in diesem Sanskritwerk behandelt. Klappentext: Nathamuni, a ninth century yogi and Vaisnavite saint, was an extraordinary person who revolutionized many customs prevailing at his time. Among his most important contributions was a text on yoga called the Yoga Rahasya. Unfortunately this text was lost a few decades after he died and for many years, it was merely a historical fact that the next had once existed.

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His books have not been published in the West, and some remain untranslated. The compositions themselves are opaque. His language is suggestive rather than explicit, elliptical rather than direct. Reading him takes time to understand.

One is an untranslated autobiography in Tamil, one is a commentary on the Yoga Sutras, [2] two are books of spiritual poetry of about 30 slokas [3] each, and four are compositions on yoga practice. The Yoga Rahasya belongs to the latter group. We have records of him teaching from the Rahasya as early as , [5] but he probably composed it shortly after experiencing childrearing and experimentation with postures for five or more years under the patronage of the king of Mysore.

Publication happened in — nine years after his death. Leaving aside some quotes, the commentary, and the opening invocation, the Yoga Rahasya consists of slokas. Some believe this technique is an aid to memorization.

It remains a useful technique for teachers who offer these texts to their students. Three aspects of this quasi-classic text make it novel for its era and provocative for practitioners today. Krishnamacharya in asana practice It names a great number of poses.

Krishnamacharya belonged to a cadre of Indian physical culturists formulating a pared-down Hatha Yoga focusing on the therapeutic and athletic benefits of asana in the s and 30s. The aforementioned Hatha Yoga Pradipika—the go-to Hatha text from pre-modern India—has—at most—24 poses depending how you count. The Gheranda Samhita, a sister text from the 17th century, has—at most—39 also, depending on how you count! Not only did the Pradipika and Gheranda have a restricted number of poses, but they devoted much of their discussion to non-asana aspects of Hatha practice.

If someone says that this is the number of asana-s, it is a reflection of his lack of knowledge. Why the dodgy debate technique? What made Krishnamacharya think he stood on slippery ground? In leaning on posture so heavily, K had few precedents to follow. We see this when we review books that had 69 or more poses before the YR. Initiation, pranayama, internal cleansings and practices of unusual physical control received more emphasis much of the time. The c. Many traditional texts that stick to an pose list exist, and most—like Eighty-Four Asanas—are from the modern period.

The main exception is the Khecarividya of Adinatha composed near The Eighty-Four Asanas was bookprinted, but probably had a narrow circulation. Their number and distribution were even more highly restrictive, and we can tentatively guess that even a polymath like K was ignorant of all but the Tattvanidhi. The books of his contemporaries—which he is likely to have known about—are also absent, [9] but he probably left them unmentioned because they seemed unworthy of scholarly regard see below.

From the list I have given, only the Tattvanidhi is listed in the bibliography of his Yoga Makaranda. Like many of his colleagues, K established his skills as a malla an athlete in public exhibitions [17] but his pile of university degrees distinguished him as a jnani a scholar, or one seeking the Absolute through knowing. The Rahasya speaks to both demographics. Krishnamacharya with his wife The Rahaysa is probably the first book to discuss yoga for women.

His attention to infancy and women also helps us guess as to when the text was composed. Before he took B. Desikachar, quoted K as saying, "I think that if we do not encourage women, the great Indian traditions will die because the men are not following the Vedic rules and regulations.

They are all becoming business people. This is because it is women who are responsible for the continuity of the lineage [sic].

K uses the c. What is and what is not the cause? What is my action and what is not my action? What must I speak and what must I not speak? Seventeen slokas discuss pregnancy. He recommends helpful poses and gives particular attention to pranayama for pregnancy.

He had six kids! The first few he began raising in the s. It likely pre-dated the Rahasya by three years. Though we have ample stories of female gurus and yoginis, it goes without saying that yoga mostly belonged to the society of male sannyasins and householders before the 20th century. Both health and spiritual advice in yoga texts had been either explicitly or implicitly addressed to men.

Yogacharya Sundaram was part of an emerging movement to blend yoga with body building in the s. He was known to K and had a gym and a great following in nearby Bangalore in the years K was active in Mysore. Few could match K in eloquence and textual knowledge, and Sundaram was not even in the running. With fun punctuation, strange spellings, far-out phrases, erratic syntax and odd capitalizations, he creates a mythic scene to introduce his yoga for fitness in his The Secret of Happiness or, Yogic Physical Culture [sic] from It is a curious name, this Yoga-Asana, wonderful as its sylvan inventors, the sages of India.

Whatever the object of the sages the perfection of the human body as a means to. It does so by offering a classification of yoga practice. Cultural and Meditative. In trying to obtain physiological results by the practice of the cultural poses, both spiritual culturalists as well as physical culturalists wish to maintain the nervous and the endocrine systems. A student of spiritual culture [however].

He wants the nervous system to be. While Sundaram speaks as an athlete and Kuvalayananda, who did laboratory work on yoga [30] , speaks as a scientist, Krishnamacharya speaks as an athlete, a devotee and a scholar.

Those who are devotees of the Lord, praise Hari [the sustainer god, Vishnu] for the purpose of mukti. Others seek material benefit, which is not approved by the Sastra-s [scriptures].

You will miss the boat. K unifies the categories of modern practice by featurizing them with the bhakti yoga of devotion first firmly articulated in the Bhagavad Gita and thence directing them toward the Highest. Consistent with his promotion of the householder path throughout his career, K explains that you can adjust yoga to whatever stage of life you find yourself in and still get the fruit of an ultimate sadhana spiritual method.

In these passages, the Rahasya speaks as the Gita does in several ways. It delimits the many yogas it describes by saying bhakti yoga is best, guarantees liberation through this method, and is particularly attuned to the life of the householder. Hence, the shift to a body-focused yoga that K both articulates and justifies in the Rahasya is only partial. It contributes to our modern emphasis on athleticism, posture, and yoga for women.

Speaking the language of the past, it addresses the pressing concerns of our living practice. Appendix The poses of the Yoga Rahasya by chapter and verse 1.

Astavakrasana, 1.


Nathamuni’s Yoga Rahasya von T.K.V. Desikachar

His books have not been published in the West, and some remain untranslated. The compositions themselves are opaque. His language is suggestive rather than explicit, elliptical rather than direct. Reading him takes time to understand.

DWA101N-N 141 PDF

Krishnamacharya’s Yoga Rahasya


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