“During such a moment, without distractions,
the power of the source of perception,
full of clarity and completeness, shines forth.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 3

“The power of the breath,
the power of the senses and
physical strength of the body are each distinct properties.
They should not work against each other
but rather contribute to each others well being.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 30

“Egoity is when the
power of the Seer
and power of Seeing
are as if one essence.”
– Paul Harvey on Yoga Sūtra Chapter Two verse 6

“Where there is the sense of “I am“,
so there is the power of awareness,
or where there is the power of seeing,
so there is the power of the seer.
Such is the essence of our nature.”
– Paul Harvey on Yoga Sūtra Chapter Two verse 6

“Deeper layers of meditative reflection,
as in Dhyānam, can reveal a source for the
symptoms, which we might compare to the
trunk from which these three branches grow.
Revealed is a confused sense of “I” Am-ness
in terms of what we believe to be as if one
inner essence which empowers us to perceive.”
– Paul Harvey on Yoga Sūtra Chapter Two verse 6

“If engaging therapeutically, firstly
examine the gait of the breath
and the power of the body.
Otherwise it will not bestow fruits.”
– From T Krishnamacharya’s composition,
the Yoga Rahasya Chapter One verse 85

“Breath is indispensable for life
and its absence is death.
Hence the necessity to make it longer
and accumulate the Prāṇa Śakti.
Just as a rich man accumulates money slowly to get wealthy,
so also one should practice every day,
through the proper use of the breath in Āsana,
to maintain good health.”
– T Krishnamacharya‘s response to a question on breathing.

“The obstacle is also called Kuṇḍalinī because it looks like an earring
worn by women in the olden days and Kuṇḍali means ‘earring’.
It is also called Śakti because its power is so great that
it is able to block the flow of Prāṇa into the Suṣumṇā.
We must note that it is Prāṇa that is eventually
supposed to go into the Suṣumṇā.
Many books describe that which goes up as Kuṇḍalinī.
Kuṇḍalinī does not go up.
Suṣumṇā is like a conductor through which energy flows.
This energy is the same energy that is always present, Prāṇa.”
– TKV Desikachar Religiousness in Yoga
‘Various Approaches to Yoga’
Chapter Seventeen Page 243-244

“Then he has certain ideas also about Kuṇḍalinī.
The force is Prāṇa,
the force called Śakti or Kuṇḍalinī is indeed Prāṇa.
The only means that can have any effect is the use of Prāṇāyāma,
with emphasis on exhalation and the Bandha,
aided by devotional chantings.
And the evolution of Kuṇḍalinī is very much linked to the person’s state of mind and Vairāgya.”
– TKV Desikachar from lectures on ‘The Yoga of T Krishnamacharya’,
given at Zinal, Switzerland 1981.

“The act of establishing contact with the external world is called Yoga.
It is continuous, inevitable, swiftly changing.
Yoga is a basic fact of life.
However it is the quality of the relationship that leads to a healthy life and well being or otherwise.
The clarity and strength of the force involved in the contact and awareness of the contact
is reflected in the flow of what is called Prāṇa Śakti,
What is it that disturbs this flow?”
– TKV Desikachar

“Where do Āsana lead us?
1. For seated practices
(Adhyātmika Krama or Yoga Practice as a Self-Inquiry)
To stay in a stable posture with the spine erect,
for Dhyāna or preparation for Dhyāna.
2.  For health.
(Cikitsā Krama or Yoga Practice as a Self-Healing)
They do something for the energy flow of the body.
3. Ability to master the body
(Śakti Krama or Yoga Practice as a Self-Empowerment)
Not necessarily to promote health,
but to show that we can master the body.
Often these are good for health,
though many are only useful as challenges.”
– TKV Desikachar
Further Reading – What is the Yoga of Krishnamacharya?

“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

Links to Related Posts:

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