Specifics of the breath in

yoga asana - Notes from

Krishnamacharya's
Yogasanagalu (Mysore
1941)
Krishnamacharya gets quite specific with regard to the
breath in Yogasanagalu (Mysore 1941).

"In pranayama practice (yogangabhyasis), inhalation

and exhalation motion is performed using both
nostrils, trachea, tip of the tongue, between two lips
and in between two rows of teeth.

Normally during yogasana practice, inhalation and

exhalation is performed via the trachea deeply, subtly
and with sound. This is common practice with
everyone. This type of breathing is called anuloma
ujjayi” Yogasanagalu ( Mysore 1941).

Note: Krishnamacharya's use of the term Anuloma Ujjayi

here should not be confused with the pranayama of the
same name which tends to involve throat inhalation with
exhalation through alternate nostrils. Anuloma means
'with the grain' thus...

"All expansion movements are usually done while

inhaling and all contraction while exhaling"
Yoga beneath the Surface by Srivatsa Ramaswami and
David Hurwitz
See full quote in Appendix 2 below
*

"When practicing asanas, we need to maintain deep

inhalation and exhalation to normalise the uneven
respiration through nasal passages.

In yoga positions where eyes, head and forehead are

raised, inhalation must be performed slowly through
the nostrils until the lungs are filled.

Then the chest is pushed forward and puffed up,

abdomen tightly tucked in, focusing the eyes on the
tip of the nose, and straighten the back bones tightly
as much as possible. This type of inhalation which fills
the lungs signifies Puraka.

In yoga positions where eyes, head, forehead, chest

and the hip are lowered,we have to slowly exhale the
filled air. Tucking in tightly the upper abdomen, the
eyes must be closed. This type of exhalation is called
Rechaka.

Holding the breath is called

Kumbhaka". Yogasanagalu ( Mysore 1941)
*

Note: A year or two I started to follow Simon Borg-Olivier's

recommendation to breathe with a relaxed abdomen, a
diaphragmatic focus rather than the chest- see this earlier
post 'The breath: Simon Borg-Olivier made me fall in love
with asana all over again..

In the past I assumed Krishnamacharya breathed

thoracically ( into the chest with uddiyana engaged
throughout) at this period of his teaching) and yet in the
instruction above he inhales fully AND THEN pushes out
the chest and finally drawing in the belly, does this
suggest or allow for a diaphragm focus, relaxed abdominal
breath?

See this post perhaps from Simon The Benefits of Natural

Breathing and Reduced Breathing.

UPDATE from Simon''s intro to sharing this post on fb.

"There has been a great push over the last two decades
for many 'modern yogis' to emphasise chest breathing
and often disregard the diaphragm but it makes no
anatomical or physiological sense. Most untrained adults
can only breathe fully into their chest by inhibiting their
diaphragm and putting themselves into a physiological
state of 'flight or fight'.

The fact that the ability to expand the chest with air held
out (exhalation retention) and the abdomen fully relaxed
in the manner described to be Uddiyana bandha in Mr
Iyengar's "Light on Yoga'' is not accessible for most
people is reflective of the fact that most people can only
expand the chest by engaging the muscles of forced
abdominal exhalation (the abdominal obliques), which
inhibit (reciprocally relax) the diaphragm, and thus cause
chest breathing by default.

In addition, most people can not activate the lower

abdominal muscles (the lower transverse abdominis)
without activating the the muscles of forced abdominal
exhalation (the abdominal obliques). You can easily test
this by asking a group of average people to begin with a
completely relaxed abdomen and then ask them to only
draw in the lower abdomen without hardening or
changing the upper abdomen. Most people simply can
not do this and as a physiotherapist we routinely show
this on people with real time ultrasound. If the upper
abdomen hardens even a bit when the lower abdominal
muscles engage, then the chest will expand by default
because the diaphragm has been inhibited.

Once the diaphragm is inhibited then sickness or ill health

is not far away. This is a big story and I believe many
people are potentially damaging their health by
attempting pranayama before they are adequately
prepared for it.

In Saptanga (seven stage) Yoga, also known as hatha

yoga, the first stage is kriya, then asana, then mudra, then
pranayama, then dharana, dhyana and samadhi. This
implies that kriya has to be learned before pranayama and
an important kriya is basti kriya, which involves expanding
the chest with the anal sphincter expanded and the
diaphragm contracted. This is almost impossible for most
people to do. This suggests that complete breathing,
where the diaphragm functions without inhibition, before
the chest expands, is almost impossible for most people,
and that most people breathing into their chest in most
exercise classes and 'yoga' classes are simply forcing the
air into their chest by inhibiting the diaphragm and
entering a physiological state of 'flight or fight' (over-
stimulation of the sympathetic nervous system), in which
the digestive system, immune system and reproductive
system are inhibited and the dominant emotions become
fear, anger, aggression and lack of safety; and that
doesn't sound like yoga to me!

My point is that for effective pranayama both

diaphragmatic and chest breathing are necessary as
indicated by Sri Krishnamacharya and all his senior
students, but the neuro-muscular control needed for this
is simply not available for most people without causing
damaging stress. Superficially, many people seem to
breathing into their chest, but often they are simply
increasing stress levels by trying it and there very few
practitioners that can do like like Krishnamacharya and
the other maha gurus demonstrated. I love pranayama
including all the work with diaphragm, chest as well as the
transversus abdominis but i still find that when i teach
other people (especially in groups) it is more effective to
teach natural invisible inaudible diaphragmatic breathing
to most people most of the time in the same way that my
teacher Mr BKS Iyengar taught 95% of the time to his
students practicing asana".

Below Krishnamacharya in the 1938 Mysore footage,

again, back when Pattabhi Jois was his student.

It is perhaps important to point out once again that

Pattabhi Jois seems to have been presenting a
simplification of Krishnamacharya's Mysore teaching,
perhaps just the approach to asana that Krishnamacharya
taught to the boys of the palace in group classes (see the
previous post).
Krishnamacharya suggest in Yogasanagalu that it is
possible to split a class into physical condition and ability
and teach asana as a group. The simplification then is
perhaps Krishnamacharya's own rather than Pattabhi
Jois', a necessity of teaching group classes.

"Yoga practitioners must perform pranayama on an

individual basis. However, yogasanas can be performed
individually or as a group. When teaching yoga in a group,
it is advised to separate people with obese, lean, and
short body types. Otherwise, they will not get their
desired results. People with obese body naturally want to
get lean. Drill and other exercises also follow this rule. All
can not perform all types of practices (sadhanas)".

"In yoganga practice, asanas that are possible for a lean

person are impossible for an obese person. However, we
don’t need to increase the number of yoga instructors.
Yoga practitioners may be divided approximately on the
basis of body type and the same instructor can teach
them. In the same way, practitioners with common
disease types may be divided and treated (with yoga)".

Given that the class Pattabhi Jois ( as one of

Krishnamacharya's shala assistants) would present was
only an hour in duration it's likely that the stays in asana
were short and the breath less subtle than
Krishnamacharya would present in his Mysore texts of the
same period.

This simplified approach to practice, carried forward by

Pattabhi Jois as Ashtanga Vinyasa, clearly works well as
an introduction to asana practice. In the system Pattabhi
Jois presented, you can come into the shala, jump on the
mat run through your kata of asana, shower and head off
to work. The whole system can fit on a double sided A4
card. It wasn't necessary to think about yoga philosophy,
or concern yourself with the yama and niyama, all that
would come.... or not, depending on your interest.

Unfortunately, the love and respect of his first students

turned almost to worship for the person of Pattabhi Jois
by those who followed, he became credited with the
methodology he presented ( when I started it was hard to
find much more than a line or two about
Krishnamacharya) and thus the system became closed,
ever more codified, defended, preserved in the shellac of
lineage.

Parampara I would argue can be a hinderance.

Sharath preserves intact the presentation of the Ashtanga

Vinyasa of Pattabhi Jois' later years for new generations
of students and this is all to the good. Manju too,
preserves the Ashtanga Vinyasa perhaps of Pattabhi Jois'
middle period, a slightly more flexible, free approach, the
asana followed by pranayama and chanting as a
meditative activity.

But also preserved are Krishnamacharya own Mysore

texts, his Yoga Makaranda and Yogasanagalu, written at
the time Pattabhi Jois was his student and in Pattabhi
Jois' own Kanada language. Here we can find a practice
not confined to the necessities of an hour long group
class, a fuller presentation of the mature
Krishnamacharya's understanding of yoga at that time
than that of the twenty year old student.

The asana are not locked into series, more input is

required on our part in choosing which asana to practice.
Long stays are indicated/suggested/recommended for
certain asana, the breath is more subtle than that required
of a rushed group class. The breath is slowed,
lengthened, kumbhaka (retaining the breath in or out)
suggested in most asana presented, bandhas fully
engaged, the mind focussed....., asana become mudra
like, gestures.

Krishnamacharya insists the yama and niyama are

prerequisite to asana practice, they go hand in hand with
our asana practice as does the practice of pranayama,
after some proficiency is attained in a few primary
asana.The later limbs follow, asana for Krishnamacharya is
part of a fully integrated practice.
"12. Caution
Especially those who want to start practicing the two
yoganga’s “Asana” and “Pranayama” without
following the aforementioned niyamas (and yamas?),
following drawing charts and practicing on their own
freewill will not receive benefits but may also be
responsible for tarnishing the name and bringing
disrepute".

We don't have to wait until given the illusion of

authorisation, another's permission, until we have begun
third series....second. If we have been practicing for a
time, our health and fitness under control, out breath
steady in a few Primary asana, our practice grounded and
some degree of discipline obtained then we can begin to
explore the asana we have, the practice we have, in other
ways than though ever more asana.

"Most important asanas shirshasana, sarvangasana,

mayurasana, paschimatanasana and baddha
padmasana must be practiced daily without failure.

Other asanas are practiced according to their

convenience as people become proficient.
By practicing shirshasana, sarvangasana and their
variations at very early morning, great benefits are
obtained.
Those who want to expand intelligence, heart energy
and Jnanendriayas (sense organs) must practice
these asanas ( shirshasana and sarvangasana) for
long periods.

After practicing this, practice 15 minutes of one of the

pranayama routines followed by 5 minutes of
shavasana, without failure". Yogasanagalu ( Mysore
1941)

I would argue that often, for all the sweat and labour, it's
laziness on our part than makes us rather work on the
next asana and series than focus on pranayama, on
exploring the later limbs.

"Indeed, anyone—men and women of all ages, sick or

weak—can practice yoga, except those who are lazy".
Pattabhi Jois Yoga Mala (Mysore 1950s)

"Lazy people can not make progress in any work while

energetic will not be left behind. India’s cultural and
spiritual wealth was not only permeated by speech.
The courageous overcome obstacles and practiced. In
this edition, it is once again suggested that yoga
sadhana is for people of all ages". Krishnamacharya.
Yogasanagalu (Mysore 1941)

Krishnamacharya strongly recommends that in the

beginning and for a time, we practice under the guidance
of a guru, an appropriate teacher.... but where are we to
find such a teacher when so many are inhibited by an
imagined tradition, constrained by lineage, hindered by a
parampara that seeks to protect, preserve and propagate
an incomplete, simplification of the teaching of the very
teacher who is the most complete source we have of that
traditions, lineage and parampara.

Learn key Primary asana from an experienced teacher and

practitioner 'authorised' or not who can teach their safe
practice, look then to Pattabhi Jois' Yoga Mala and then to
the texts of his teacher T. Krishnamacharya.

Manju Jois stresses freedom in practice, that yoga is

indeed ALL about freedom, I tend to think of yoga as
radical enquiry, enquiry into that which we most firmly
believe to be the case. Krishnamacharya's texts contain
suggestions, recommendations for enquiry through our
own practice.

Here is a link to my Free Download page where there are

links to downloads of Krishnamacharya's texts including
the now complete English translation of Yogasanagalu.
http://grimmly2007.blogspot.jp/p/free-downloads.html

see also perhaps

In defence of Ashtanga 1.

In defence of Ashtanga 2

APPENDIX 1.

Comparison, ofPaschimottanasana in
Krishnamacharya and Pattabhi Jois

Example of the asana description from Krishnamacharya's

Yoga Makaranda ( Mysore 1934) and reproduced in

Yogasanagalu (Mysore 1941)

Pascimattanasana or Pascimottanasana
This asana has many kramas. Of these the first form has
16 vinyasas. Just doing the asana sthiti by sitting in the
same spot without doing these vinyasas will not yield the
complete benefits mentioned in the yoga sastras. This
rule applies to all asanas.

The first three vinyasas are exactly as for uttanasana. The

4th vinyasa is caturanga dandasana, the 5th vinyasa is
urdhvamukhasvanasana, the 6th vinyasa is
adhomukhasvanasana. Practise these following the earlier
instructions. In the 6th vinyasa, doing puraka kumbhaka,
jump and arrive at the 7th vinyasa. That is, from
adhomukhasvanasana sthiti, jump forward and move both
legs between the arms without allowing the legs to touch
the floor. Extend the legs out forward and sit down.
Practise sitting like this with the rear part of the body
either between the two hands or 4 angulas in front of the
hands. It is better to learn the abhyasa krama from a guru.

In this sthiti, push the chest forward, do puraka kumbhaka

and gaze steadily at the tip of the nose. After this extend
both arms out towards the feet (the legs are already
extended in front). Clasp the big toes of the feet tightly
with the first three fingers (thumb, index, middle) of the
hands such that the left hand holds the left big toe and
the right hand holds the right big toe. Do not raise the
knees even slightly. Then, pull in the stomach while doing
recaka, lower the head and press the face down onto the
knee. The knees should not rise from the ground in this
sthiti either. This is the 9th vinyasa. This is called
pascimottanasana.

In the beginning, everybody will find it very difficult. The

nerves in the back, the thighs and the backs of the knees
will feel as though they are being fiercely pulled and this
will be extremely painful. The pain will remain for 8 days.
After this, the pulling on the nerves will release and it will
be possible to do the asana without any problem.

This pascimottanasana has many forms. After first

practising this asana with the face pressed onto the knee,
practise it with the chin placed on the knee and then
eventually with it placed 3 angulas below the knee on the
calf. In the 10th vinyasa raise the head. In the 11th vinyasa,
keeping the hands firmly pressed on the ground, raise the
entire body o the ground and balance it in the air without
touching the ground. The 11th vinyasa is called uthpluthi.
The 12th vinyasa is caturanga dandasana. The 13th is
urdhvamukhasvanasana. The 14th is
adhomukhasvanasana. The 15th is the first vinyasa of
uttanasana. The 16th vinyasa is the 2nd vinyasa of
uttanasana.

Afterwards, return to samasthiti. You should learn the

intricacies of this vinyasa only from a guru.

Benefit: This will cure all diseases related to the stomach.

This asana can be done on the floor or on a mat according

to the capabilities of one’s body. Learn some of the other
forms of pascimottanasana krama by studying the
pictures carefully. Pregnant women should not do this
asana. But this can be done up to the third month of
pregnancy. For men, there are no restrictions to practising
this asana. If this is practised every day without fail for 15
minutes, all the bad diseases of the stomach will be
removed.

from pattabhi Jois' Yoga mala (1950s)

PASCHIMATTANASANA
There are sixteen vinyasas to this asana. The 9th is its
state (see figures).
METHOD
To begin, follow the first Surya Namaskara through the 6th
vinyasa. Then, doing puraka and with only the strength of
the arms, jump the legs between the hands without
allowing them to touch the floor, and stretch out the legs.
Then press the hands to the floor on either side of the
hips, straighten the chest and waist, lower the head a
little, draw the anus up tightly, lift the lower abdomen and
hold firmly, and sit erect, slowly doing rechaka and puraka
as much as possible; this constitutes the 7th vinyasa.
Next, doing rechaka, grasp and hold the upper parts of
the feet; this is the 8th vinyasa (as your practice becomes
firm, you should be able to lock your hands behind your
feet). Then, doing puraka slowly, then rechaka, straighten
both legs, and place the head between the knees; this is
the 9th vinyasa and the state of the asana. While in the
state, do puraka and rechaka slowly and deeply, as much
as possible. Then, slowly doing puraka, lift only the head;
this is the 10th vinyasa. Next, doing rechaka and then
puraka, let go of the feet, press the hands to the floor,
bend the legs, and lift the entire body up off the floor
merely with the strength of the arms; this is the 11th
vinyasa. The remaining vinyasas are the same as those for
the Surya Namaskara.

There are three types of Paschimattanasana: 1) holding

the big toes and touching the nose to the knees; 2)
holding on to either side of the feet and touching the nose
to the knees; and 3) locking the hand and wrist beyond
the feet, and touching the chin to the knee. All three types
should be practiced, as each is useful.
BENEFITS
The practice of this asana helps the stomach to become
slender by dissolving its fat. It also increases jathara agni
[the fire of hunger], helps food to digest well, and
strengthens the organs of the digestive systems ( jir-
nanga kosha). In addition, it cures weakness in the hands
and legs resulting from a loss of appetite and low
digestive fire, as well as indolence and giddiness
stemming from an aberration in the liver, and gas
problems in the stomach.

***

Appendix 2

Anuloma (with the grain)

explained by Krishnamacharya's student of 30+ years

Srivatsa Ramaswami

from Yoga beneath the Surface by Srivatsa Ramaswami

and David Hurwitz

DAVID: In asana, when we do a vinyasa sequence that

requires jumping, do we jump on hold after exhale or
inhale? Far instance, in the sun salutation, we jump on
hold after inhale from utatasana to chatarunga, and again
from downward-facing dog to utkatasana, on hold after
inhale. But, I've also done sun salutations where we jump
 on uttanasana to chatarunga on hold after exhale. And, in
trikonasana, we jump the legs apart on hold after exhale.
Or, are these just guidelines and really we can do either?

RAMASWAMI: This can be answered better by

understanding the reasoning behind the synchronization
of breath and movement in vinyasa krama. All expansion
movements are usually done while inhaling and all
contraction while exhaling. When you raise the arms, you
do it with inhalation. When you stretch the legs or bend
back, it usually is done during inhalation. Likewise when
you bend the knees and draw the legs toward your body,
as in utkatasana or apanasana, it has to be during
exhalation. Dropping your arms down or twisting the body
or bending the body will be done with exhalation. When
you do an expansive movement, such as raising the arms,
if you also inhale, not only the muscles of the limbs
stretch but also the muscles inside the chest expand with
the inhalation. Thus, there is both an internal and external
stretching taking place. This is anuloma (with the grain
movement). On the other hand, if you do it without
proper breathing, the full advantage of coordinated
stretching is not obtained. Similarly, when you contract
the body, as in bending forward, if you exhale it becomes
easier to contract the internal muscles as you contract the
external muscles.

Now, jumping is not a common occurrence in yoga

practice. Since jumping is a swift movement, you cannot
synchronize it with the breath as we do in slow vinyasa
movements. So we hold the breath while jumping. Here,
also, the reasoning will be to keep the internal muscles
stretched as you stretch the external muscles. So when
you jump from utkatasana to chaturanga-dandasana (
four-legged staff pose), since there is an extension of the
body and also the chest, it is logical to do it with internal
breath holding. The same will be the case if you jump
from uttanasana to chaturanga dandasana. In the case of
trikonasana, since only the legs are involved and not the
chest, it is okay to jump after exhalation.
There is one more point to note. As discussed, people
who are older or who are obese find it dfficult to inhale
and do some of the extension and backbending
movements simultaneously. Applying the same logic,
some may be advised to do the jumping from utkatasana
to chaturanga-dandasana while holding the breath out
after exhalation. But it is better not to ask older or obese
people to jump as kids do.