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Krishnamacharya: His Life and Teachings

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The yoga lineage founded by T. Krishnamacharya includes many of the best-known 20th century hatha yoga teachers, from Iyengar and Pattabis Jois to Desikachar and Ramaswami. Now, A.G. Mohan (a student of Krishhamacharya's for 18 years) and his son, Ganesh (the ghost-writer), have written a memoir about this accomplished man. The text alternates aspects of Krishhamacharya's life and teachings, with Mohan's life as he grew under his guru's tutelage. All the teachings are there: body/asana, breath/pranayama, and mind/awareness. What is new, different and interesting is the close-up view of Krishnamacharya the man, shorn of the demigogery that has hitherto tended to obscure our vision of him. The intro bio sketch, though frustratingly short, manages to cover in greater detail than I've seen elsewhere Krishhamacharya's extensive traditional Vedic education. From 1906 to 1925, he studied the Nyaya, Mimamsa and Samkhya/Yoga darshanas--including the fabled 8 years in Tibet studying yoga--before becoming ensconced at the famed Mysore Palace in 1926. Following the loss of royal patronage with Indian independence, he moved to Chennai around 1950. In 1971, Mohan accompanied Srivatsa Ramaswami to a lecture by Krishnamacharya, was "spellbound," and began private studies with him the following year. Up until his death in 1989, Mohan collected 5000+ pages of notes and countless audio recordings, from which this memoir was drawn. There are many books (including Mohan's own) that cover Krishhamacharya's yoga teaching's: asana for health, pranayama for cleansing and longevity, vinyasa and personalization of practice, the importance of devotion and chanting, and aspects of Ayurveda. This background alone reveals the value of this memoir in giving us a portrait of the man. Nothing like it has appeared in print before, only hagiographies. Much of this was covered in a recent IAYT book-review. Here I wish to broach more subtle topics that might otherwise escape notice.

In retelling the legend of Krishhamacharya's descent from the famed yogi, Nathamuni, Mohan confirms the fact that the Yoga Rahasya ("Secret of Yoga") was written by Krishnamacharya. When asked once whether Krishnamacharya had received the text supernaturally in a dream (as related in earlier hagiographies) and which he wrote down upon waking, Mohan replied, "In any case, he wrote it." As he further says, "The Yoga Rahasya contains no secrets." That is, Krishnamacharya's approach was not to mystify but to elevate. Here, as elsewhere, we see Mohan's demythologizing logic at work. When Krishnamacharya taught Yoga therapy to Mohan and his own son, Desikachar, in 1975, he adapted the teachings of Ayurveda. This is significant because there are no secrets (family or otherwise) to yoga therapy. It is there to learn from Mohan and Desikachar and their sons and students. Secondly, despite attempts to locate ancient textual sources of Yoga therapy (in the Vedas or an Upanishad or hypothetical "extinct" yoga text), there are no such texts. Yoga therapy, as taught by Krishnamacharya, is Ayurvedic in origin.

The section on mind includes a lengthy discussion of the yamas and niyamas. As Mohan said, Without yama and niyama, you are just an animal. Their function is similar to pratyahara, without which we are merely doing asana in the gutter. Krishhamacharya emphasized that devotion--defined as trust and love for the Divine--is a sound way to reach samadhi. This is the kriya yoga of pada II of Patanjali. Indeed, the very heart of Krishnamacharya's yoga is devotion. Even the word, "vinyasa," derives from Vedic ritual practice, thus making asana practice into a one long ritual act of devotion. We see here the connection of Vaishnavite yoga with Tibetan tantra, both of which involve the transformation of ordinary desire into something divine, from desire for pleasure to sheer longing for union.

There is also an eye-opening discussion of "yoga propaganda" (e.g., standing on the back of students in pigeon pose, or carrying students in lotus poses around to show off to audiences). Krishnamacharya was criticized by some early (but little known) students for so much showmanship (see Singleton's new book, "Yoga Body"). Frankly, propaganda has been integral to yoga since classical times, when yogis were well-known for--and widely feared as--charlatans, seducers, child-eaters and body-snatchers (see White's new book, "Sinister Yogis"). According to Mohan, the intent of Krishmacharya's propaganda was not to mystify or tantilize with "secrets" but to attract interest and reveal the benefits of yoga. Example: Krishnamacharya demonstrated his ability to stop his heart (as measured by a single-lead ECG, not by auscultation, as stated) in the 1930s. Although a bit of yoga propaganda in itself, documentation of this fact speaks volumes to the connection between stress and chronic disease--and of the role of yoga in controlling mental agitation.

Some interesting issues are raised by the failed meeting between Krishnamacharya (the devotionalist), Yogananda (the mystic), Yogendra (the body-builder) and Kuvalyananda (the scientist) in the 1930s, which may otherwise have resolved differences of approach, of theory and of method, back when hatha yoga was being reinvented for the 20th century. For example, one issue requiring further contemplation is the role of the Hathayogapradapika (HYP) and tantric/alchemical practices in medieval and modern hatha yoga. Krishhamacharya viewed chakras as mental imagery useful for proper bodily alignment. Yet this debunking of hathayogic alchemical imagery does some violence to tradition. Consider: in 1926, Krishhamacharya, advised the Raj of Mysore to reject an offer by a wandering yogin named Vittal Das to demonstrate his prowess at the sinister vajrolimudra, because yoga was not about sex but devotion. True, such tantric practices are not part of the yoga corpus defined by the Patanjala Yogasutras. But why root modern hathayoga in Patanjali? Why not in the medieval Nath yoga texts? Or the Great Epic, the Mahabharata? Those texts present very different views of yoga (the former tantric/alchemical, the latter largely concerned with possession). Hmmm. My point is that tantric practices like vajrolimudra are absolutely integral to the HYP and the medieval hathayoga traditions, and that Krishnamacharya rejected the sinister mudra from the dexter perspective of Vaishnavite devotionalism. All of these developments must be understood in historical context of late colonial India, when hathayoga was being reinvented in (and sanitized for) the crucible of the 20th century. It is also worth remembering that there is a perfectly legitimate and historically validated yoga tradition focussed on tantric alchemy and located in Tibet. Nor is vajroli illogical from the perspective of Ayurveda, where sukra is the most highly refined dhatu. What makes more alchemical sense than to combine the white drop with the red drop in the ida and pingala nadis? Vajroli is discussed passim in this memoir, without ever answering the crucial question. Yet it would be well worth knowing once and for all whether this mudra really works for samadhi or siddhi at some advanced level, or whether its just more propaganda--another rope trick by a wandering fakir. Viewed in this light, the dismissal of Das was a historical loss akin to Carl Jung's refusal to visit the sage Ramana, despite urgings by Evans-Wentz.

Coincidentally, this memoir is being published the same year as Veenhof's biography of Theos Bernard might (finally) be released. Bernard (nephew of famous yogi BS artist, Pierre "The Incredible Ooom" Bernard) studied Yoga in northeast India a decade after Krishnamacharya. Like Krishnamacharya, he was sent to Tibet to learn more. We have to ask: Why it is that everyone has to go to Tibet to learn yoga? Or do they? Could these Tibetan journeys be more yoga propaganda? Or had yoga really disappeared from India by the 1920s-1930s? The answer it that there is something profound in the Tibetan tantric view of life, in Naropa's 6 yogas and yab-yumming Buddhas which, after all, the Tibetans inherited from hathayogic/tantric predecessors--both Buddhist and Hindu--of North India in the 7th through 9th centuries CE. But to go there would take us too far afield. The authors acknowledge the difficulties in dating events in Krishhamacharya's life, and the utter lack of corroborating second-hand accounts or documentation. Mohan says the wisdom distilled from experience is more important than a bare chronology of events. Still, like facts and theory in science, some sense of the actual events of Krishhamacharya's life are necessary to really understand the significance of his accomplishments. In this sense, it would have been gratifying to see a bona fide biography of Krishnamacharya (like Veenhof's bio of Bernard). Unfortunately, unless Ramaswami weighs in, this memoir will likely be the closest we'll ever have to an actual biography of Krishnamacharya. As such, it allows us to come nearer to knowing this accomplished man and directly experiencing his teachings. As occidental visitors, we need to be properly oriented to yoga. Lord knows it has saved me from many enormous errors. For this precious opportunity afforded us by Mohan (and now Ganesh Mohan) to be guided in the correct practice of yoga, we should feel properly grateful.
(4 1/2 stars.)

I really enjoyed this book. This book was insightful on the teachings and life of the great yogi Krishnamacharya. Krishnamacharya was a great scholar of the Vedic, yoga sutra, ancient hindu, and yoga texts. His style of teaching was unique. He taught specifically and tailored to his student's needs, not his. Asthanga and Iyengar yoga are the offsprings of this great yogi's teaching.
Krishnamacharya was a man of God. He lived a disciplined life. His life style was simple. He never wanted to be famous. He didn't care about money or fame. His life was simple. He was a devoted man of God, disciplined in his studies and practice of the 8 limbs of yoga and a giving teacher to his students.

A nice and easy read. Very enjoyable. I would recommend it to anyine that teaches yoga. Insight to a great yogi and teacher.

Om Shanti

What a wonderful and touching book! Reading it, one feels an intimate connection both to Krishnamacharya and A.G. Mohan. The writing is lucid and precise and the stories and anecdotes shared have had profound influence on my understanding of Krishnamacharya. You will find within an original portrait that adds to those found in the other available books and manuals by devotees, students and children of Krishnamacharya. A must read!

This man is so extraordinary that the book canot help but be interesting. After finding it at Borders, I could not stop reading it. It is warmly written with the love of a devoted disciple and student. Sri Krishnamacharya was not a perfect man but over the course of 100 years he created a compelling understanding of Yoga which he taught and which his students (Iyengar, Desikachar, Indra Devi, P. Jois/Astanga, Ramaswami and Mohan himself) have continued to teach. What we do when we do yoga is more influenced by this man than any other.
If you love yoga and are curious about this guru of gurus - get this book, it is worth it.

I found this book to be an easier read than many other Yoga Texts. It was understandable from begining to end - and quite informative. I've always been curious to know more about the master yoga teacher Sri Krishnamacharya. This text helps us to see his intellect & influcence on our ideas of Yoga today. But, also speaks about the man himself, and we get to hear a bit about his personality. I wish I would have been born ealier to have been able to been graced with his direct teachings.

Good book,He is a great Yoga Master who spread the Yoga worldwise througth his Yoga disciples . The service was good and fast.

Thank you

This beautiful book answers many questions for those in the West who, like me, are ardent practitioners of Ashtanga Yoga in the tradition of Sri K. Pattabhi Jois (Guruji). Largely because of his reclusive nature and his disinclination toward any sort of publicity, Krishnamacharya has been a mysterious persona. We all know Guruji studied with him for several decades, beginning in his childhood, but we have known precious little of this towering figure in the pantheon of yoga masters. A.G. Mohan has done a singular service in presenting this valuable information on the life and teaching of Krishnamacharya. I shall be forever grateful.

Wonderful book that takes you inside the constant and deeply respectful relationship between Krishnamacharya, the father of modern yoga, and his devoted student A.G. Mohan. There are many new insights here on methods to communicate and develop difficult aspects of yoga tradition. The examples of the simplicity and humility of Krishnamacharya's life provide exemplifications of the yamas and niyamas. These inspirational vignettes and accounts of teaching method are leavened by personal anecdotes showing the Guru's sense of humour, sophistication and affection for his student.

Among the many publications on yoga available, the unique contribution of this book is the revelation of how surrendering to a Guru chosen with discernment brings meaning and purpose to A.G. Mohan's life. One of the hardest things for Western students of yoga to understand is how liberating and empowering it can be to give over your critical and competitive ego and embrace the wisdom of a teacher. The account of the Guru/ student relationship is particularly compelling and accessible to Westerners because the authors are themselves liminal subjects - A.G.Mohan was a management consultant and Ganesh is a qualified medical doctor in both Ayurvedic and Western medicine - with whom Western students can readily identify. It is precisely because of A.G. Mohan's intelligence and thoughtfulness (and not blind faith or tradition) that he seeks to be and is accepted as a student of Krishnamacharya. Therefore the narrative is direct challenge to the Western notion that critical distance, rationality and scepticism (as opposed to devotion to a gifted teacher) is the only path to truth.

I am a recent student of yoga asanas but as a practicing SriVaishnava Brahmin is always curious about Pranayama etc. My regular practice includes pranayama with mantra chanting as part of sandhya worship as well as Salagrama Aradhanam and as part of researching some literature regarding traditions, came across the name T.S. Krishnamacharya. Then I had a chance to listen to his cassettes regarding Sandhya worship and wanted to know more about him.
This book by Mohan gives very good insights on the legend. It looks TSK is multi-faceted and is one of the few authentic yogis of recent times well versed in Philosophy, Religious practices as well as remarkable grasp of Yoga techniques (asanas, pranayama etc) to achieve physical and spiritual well being. Mohan maintains a simple writing style. His reverence for his Acharya comes forth. He avoids hyperbole about TSK (TSK's achievements need no embellishments) and I enjoyed his matter of fact narrative. After reading the book, it will be obvious that current "Yoga" classes are mostly about asanas and for TSK, asanas, Pranayama, niyama, yama etc are just different tools or steps to the ultimate goal of Moksha or divine bliss.

Please do not expect biographical study of TSK. It is more of what the author has observed in his 20 years of interaction when TSK is already well into eighties. In combination with accounts from B.K.S. Iyengar, T.K.V Desikachar, Pattabhi Jois, Srivatsa Ramasamy, this book will enable people to understand who is T.S.K as well as his lifetime contributions to the resurgence of Yoga/ Ayurveda etc.
TSK can be considered as the fountain head of modern yoga - He collected, mastered different yoga sashtras and made it accessible to everybody.

From various accounts, it looks like each book of TSK students talk about TSK influence on the corresponding student rather than sharing some common observations...

It will be nice if people can come up with documenting T.S.K's studies in Ayurveda etc in a book that can serve as an introductory study on yogic healing
I am seriously looking for Mohan to update his website with regard to online studies