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• A contemporary classic by a world-renowned teacher.
• This new edition adds thirty-two poems by Krishnamacharya that capture the essence of his teachings.
Sri Tirumalai Krishnamacharya, who lived to be over 100 years old, was one of the greatest yogis of the modern era. Elements of Krishnamacharya's teaching have become well known around the world through the work of B. K. S. Iyengar, Pattabhi Jois, and Indra Devi, who all studied with Krishnamacharya. Krishnamacharya's son T. K. V. Desikachar lived and studied with his father all his life and now teaches the full spectrum of Krishnamacharya's yoga. Desikachar has based his method on Krishnamacharya's fundamental concept of viniyoga, which maintains that practices must be continually adapted to the individual's changing needs to achieve the maximum therapeutic value.
In The Heart of Yoga Desikachar offers a distillation of his father's system as well as his own practical approach, which he describes as "a program for the spine at every level--physical, mental, and spiritual." This is the first yoga text to outline a step-by-step sequence for developing a complete practice according to the age-old principles of yoga. Desikachar discusses all the elements of yoga--poses and counterposes, conscious breathing, meditation, and philosophy--and shows how the yoga student may develop a practice tailored to his or her current state of health, age, occupation, and lifestyle.
This is a revised edition of The Heart of Yoga.
423 pages, Kindle Edition
First published January 1, 1995
“Q: There is much interest these days in understanding nondualism. Some teachers say that is all that is needed. What is the difference between the way your father taught and Advaita Vedānta? A: My father said about advaita, and I quote, “The word advaita has two parts, a - and dvaita .” So to realize advaita we should first realize dvaita. It is a very interesting idea. In other words, to realize advaita, nondualism, one must first realize dvaita, dualism. We must start with the reality of our situation. Most of us are in dualism, and we have to accept duality and start from duality before it can become one, before we can know nonduality. Imagine: if there were only one, then there would not be the word or the concept of advaita. The concept of advaita itself implies two. Yoga links the two and through this link the two become one. That is advaita. So yoga is the step toward advaita. The two must be recognized, then brought together, otherwise even the advaita idea becomes an object. The moment I say I am an Advaitin, I am making the word advaita into an object and I create division in myself. Yoga is the method and the approach to make this great realization a reality. That is why the greatest teacher of Advaita Vedañta, commented on the Yoga Sūtra , explaining the importance of yoga and emphasizing the importance of such things as nāda [sound] and bandha [a body lock]. He spoke of yoga as an important means for reaching that goal called advaita.”
“Now what is this avidyā that is so deeply rooted in us? Avidyā can be understood as the accumulated result of our many unconscious actions, the actions and ways of perceiving that we have been mechanically carrying out for years. As a result of these unconscious responses, the mind becomes more and more dependent on habits until we accept the actions of yesterday as the norms of today. Such habituation in our action and perception is called saṃskāra . These habits cover the mind with avidyā, as if obscuring the clarity of consciousness with a filmy layer.”