“For me, still to this day, one of the simplest, direct and most succinct definitions on the purpose of Āsana within the processes and practices of Haṭha Yoga, is the definition offered in the Haṭha Pradīpikā Chapter One verse 17.
It is a definition valid for any situation, discussion or presentation, or as a response to questions from any background, or level of interest around why we practice Āsana.
It can also be a springboard to linking physiological qualities, such as the relationship of Agni, to the energetic qualities of health and lightness of limb. Or investigation of the commentary by Brahmānada, as that explores psychological qualities such as the relationship of the Guṇa, Rajas, to mental qualities such as steadiness.”
– Paul Harvey on Haṭha Pradīpikā Chapter One verse 17

“Haṭha Yoga is Prāṇāyāma.”
– T Krishnamacharya

“People often ask me if I teach Āsana.
When I say “Yes, I do.” they say,
“Oh you are a Haṭha Yogi.”
If I talk about the Yoga Sūtra
they say, “You are a Rāja Yogi.”
If I say I am chanting the Veda,
they say, “You are a Mantra Yogi.”
If I say I just practice Yoga,
they can’t understand.
They want to put a label on me.”
– TKV Desikachar Religiousness in Yoga ‘Various Approaches to Yoga’ Chapter Seventeen Page 247-248

“Another Siddhi is Haṭha Yoga.
Instead of energy going here and there,
it is right where it should be in the top of the head.
Haṭha Yoga – Equipoise of energy.”
– TKV Desikachar France 1983

“In Practicing the Tri Bandha we engage with Haṭha teachings:
In that, the inhale takes the Agni towards the Mūlādhāra.
This effect on Agni increases with the Antar Kumbhaka,
as the Antar Kumbhaka helps to intensify the fire.
Following this process in bringing the Agni down,
the exhale takes the Mūlādhāra towards the Agni.
Thus the exhale draws the Apāna towards the Agni,
plus adding Uḍḍīyana Bandha holds the Apāna up.
This is the link with the effect on the Kuṇḍalinī,
though in terms of practice, very hard to get.
Here also, the coming down period is important.
For example, do not eat just after, though you feel hungry.
Uḍḍīyana Bandha is a heating process and Madhura Rasa,
such as sweet rice cooked with milk is initially recommended.”
– 108 Mudrā Practice Pointers

“As with Prāṇāyāma, the role and practice of Mudrā
needs to be considered from two distinct, but
complementary and developmental viewpoints.
In other words, there are Mudrā that are primarily
utilised within the context of Haṭha Yoga and there are
Mudrā that are utilised within the context of Rāja Yoga.
Within these two viewpoints, there are also those Mudrā
that can be applied in either context, depending on the
Saṃkalpa and Bhāvana employed by the practitioner.”
– 108 Mudrā Practice Pointers

“Prāṇāyāma is common to both Haṭha and Rāja Sādhana,
whether working with the Prāṇa Śodhana of Haṭha Yoga,
where you were taught to practice it at each
of four transitional points through the day,
or with the Citta Śodhana of Patañjali,
where it is the pivotal Bahya Aṅga,
Prāṇāyāma is seen as the primary means to engage
the Élan Vital, the vital force or creative principle.”
– 108 Prāṇāyāma Practice Pointers

“Prāṇāyāma, in relation to
Haṭha and Rāja Yoga Sādhana,
has differing priorities, albeit
en route towards similar goals.
In Haṭha Yoga the intended outcome
of Prāṇāyāma is Prāṇa Śakti.
In Rāja Yoga the intended outcome
of Prāṇāyāma is Manas Śānti.”
– 108 Prāṇāyāma Practice Pointers

“Haṭha Yoga is about Nāḍī Śodhana.
Rāja Yoga is about Citta Śodhana.”
– 108 Yoga Practice Pointers

“Within the energetic processes in Haṭha Yoga
the concept of Candra is that which can direct
Prāṇa and Apāna in order to influence the activities of Sūrya.”
– 108 Yoga Practice Pointers

“One of the potentials in the Haṭha Yoga teachings of
Krishnamacharya and Desikachar is the understanding
around the Viniyoga or application of Bṛṃhaṇa Kriyā
and Laṅghana Kriyā in terms of their potential to enhance
sensory stimulation or to diminish sensory stimulation.
Both approaches can be used where appropriate to impact
on how we are stimulated by the world through the senses and
thus be more drawn to interact with it in a more extravert way,
or how our sensory stimulation is quietened and thus we are
more easily able to withdraw from the activities of the senses.
Both approaches are valid and applied according to our changing age,
life situation and life stage. Here the role of a teacher is helpful in
learning the skills of self application within our practice planning.
We can learn how we can fine-tune our practice according to our basic
nature and where it needs to be within day to day living and its demands.
This alchemical process would also be difficult to explore other
than in some very generalised way within a weekly group class
given the mix of the age, gender, interests, needs, potentials and
core physiological, energetic and psychological natures of the students.
Let alone where they are in their life circumstances, external demands,
work roles and life stage or even the teacher having time and situation to
explore each student personally to gain some insight into what is happening
at that life moment within the small window offered by time and group size.
Hence, throughout Krishnamacharya and Desikachar’s teaching life,
apart from formalised group classes for children and young adults,
they taught personal practice only through individual lessons.”
– 108 Yoga Practice Pointers

“Bṛṃhaṇa Kriyā and Laṅghana Kriyā, as
expansive and contractive activities, are two
potentials explored through Āsana and the Breath.
Alongside the practice of Āsana, Mudrā and Prāṇāyāma,
they are actualised through a theoretical understanding of
the primary principles that inform Haṭha Yoga and Āyurveda.
The alchemical process underpinning this understanding
is the relationship between the two primary principles of
Prāṇa and Agni in order to influence Haṭha Yoga concepts such
as Prāṇa, Apāna, Sūrya, Candra, Nāḍī, Cakra and Kuṇḍalinī.
In terms of Bṛṃhaṇa Kriyā and Laṅghana Kriyā, the
Viniyoga of Bṛṃhaṇa effects a dispersion of Agni from
the core to the periphery and the Viniyoga of Laṅghana
effects a concentration of Agni from the periphery to the core.
Integrating the application of these two specific processes
facilitates access, through the Merudaṇḍa, Prāṇa and Agni,
to either energising or cleansing potentials, or as collaborative
outcomes within the practice of Āsana, Mudrā and Prāṇāyāma.”
– 108 Yoga Practice Pointers”

“Haṭha Yoga is about the vitality of our Prāṇa.
Rāja Yoga is about the clarity of our Citta.
Krishnamacharya’s teachings reflect their
relative importance, in the correlation and
integration of both within our Yoga Sādhana,
as beacons for our outer and inner journey.”
– 108 Yoga Study Path Pointers

Links to Related Posts:

• Āsana and Mudrā Glossary – Grouped into Standing, Kneeling, Lying, Inverted, Backbend, Seated & Sitting
• Glossary of Prāṇāyāma & Bandha Practice Techniques – Grouped into Primary, Secondary & Ancillary Techniques
• Laṅghana Kriyā has two functional dimensions…
• Nāma, Rūpa, Lakṣana – The Name, Form and Characteristics of Āsana
• Prāṇāyāma within Rāja Yoga and Haṭha Yoga
• Religiousness in Yoga Study Guide: Chapter Seventeen Theory: Various Approaches to Yoga Pages 237-249
• Studying, Practicing and Learning the Tri Bandha involves Theory, Techniques and Cautions…
• The breath can be a key to unlocking the mystery of the relationship……
• The breadth, depth and potential of Desikachar’s teachings on practice……
• The presence and actions of Prāṇa Śakti……..
• The seeds from Krishnamacharya’s and Desikachar’s teachings on Haṭha Yoga……
• The Viniyoga of Inversion as an Āsana or as a Mudrā……
• The Westernisation of Yoga Āsana with its emphasis on structural focus……
• The Yoga Tārāvalī a Medieval Haṭha Yoga Text……
• Though there are many different aspects to formal ‘home’ practice……
• Yoga as a View, Practice and Tool – Part Two