Yoga Rahasya by Nathamuni

Introduction

Yoga Rahasya means “The Secrets of Yoga.” It was composed by Sri Nathamuni, (in the 9th century) who was regarded as the first among Srivaisava Acharyas.

Who is the original composer of Yoga Rahasya?

In Alwar Tirunagari in Southern India, a temple dedicated to Lord Vishnu lies on the northern banks of the river Tamraparani. It is home to a 5000-year-old tamarind tree.
Many centuries ago, a learned scholar Madhurakavi, was travelling in North India, when he saw an astral glow coming from the south. He followed this light and came to Alwar where he saw a young boy sitting under the tamarind tree in deep meditation. When several attempts to rouse the child did not yield any result, Madhurakavi asked him this question:
When Jivatma enters the body which is destructible, where will it stay and what will it eat?
The boy answered:
It will accept the comforts and discomforts of the body as its own and stay in it, thus becoming a baddha jiva.
Hearing this, Madhurakavi fell at the boy’s feet and accepted him as his guru. The boy became the great sage, Nammalvar, the most revered one in the Vaisnava tradition.
According to the Vaisnavas, Nammalvar is considered as ‘The Being’ amongst the twelve Alvars, and the other Alvars are the limbs. He is considered to be the divine descendant of Lord Vishnu himself.
After Nammalvar attained samadhi at the age of 35, most of his compositions and teachings were lost and the Vaisnavite faith went into eclipse.

Who is Nathamuni, the reviver of Yoga Rahasya?

Nathamuni, was a 9th-century yogi, a great teacher, yogi and scholar, and is considered a significant figure in the lineage of Vaishnavism and yoga, bridging spiritual philosophy and practical yogic techniques,
Once he heard some Alvars singing hymns. Struck by the beauty of the verses, he inquired about the composer. The singers told him about the greatness of Nammalvar and that they knew only ten out of the ten thousand verses he composed.
Nathamuni resolved to discover this treasure and headed towards Alvar Tirunagari, where he met Parankusadasa, a disciple of Madhurakavi. The sage taught Nathamuni a composition of Madhurakavi on Nammalvar and asked him to recite it several times.
Nathamuni went to sit under the venerable tamarind tree and recited the verse 12000 times.
As he sat under the tree meditatively, both Nammalvar and Madhurakavi appeared before him and taught him the lost verses.
The Yoga Rahasya was meant to be taught to Sri Yamunacharya by Kurukaikavalappan, a student of Nathamuni. However, for unknown reasons, the meeting did not take place and the precious text was lost to humanity for many centuries.

The 2nd revival of Yoga Rahasya by T Krishnamacharya

The loss of Yoga Rahasya was a great loss for mankind. Then divine intervention came into play and one of Nathamuni’s direct descendants, Yogacharya T. Krishnamacharya, revived this text through a powerful incident. T. Krishnamacharya came into possession of this divine text as he sat under a tamarind tree in Alvar-Tirunagari. This was the same tamarind tree under which Sri Nathamuni composed Yoga Rahasya.
T. Krishnamacharya, is often referred to as the father of modern yoga, as he rediscovered Nathamuni’s teachings, and presented them in a manner accessible to contemporary practitioners.
Krishnamacharya’s efforts to revive and disseminate “Yoga Rahasya ” are crucial in understanding the deeper, less commercialized aspects of yoga, focusing on its therapeutic, philosophical, and spiritual dimensions.
The text provides us with invaluable information on how to use the different tools of Yoga to deal with different situations.
This text also forms an important platform for the development of the Viniyoga tradition.
The book encompasses a range of topics, from the foundational principles of yoga to detailed practices designed to address specific physical and mental health issues, emphasizing the holistic and individualized approach that characterizes traditional yoga.

Thus, “Yoga Rahasya,” attributed to the revered yogi Nathamuni and brought to contemporary light by T. Krishnamacharya, is a seminal work in the tradition of yoga literature.

Chapter-wise Summary

Ever since man was created on Earth, his life has been a summation of experiences of pleasure and pain.
Since ancient times, man has endeavoured to assuage his worldly suffering and misery. But it has proved to be an impossible goal.
Then came enlightened men, called Rishis, who discovered that the cause of these miseries is the turbulence between the identities of the sentient soul and the non-sentient material world.
People sought the guidance of these Rishis, or wise men to alleviate their painful experiences.
In the present time, one can follow the guidance of the ancient Rishis through the reading of invaluable literature left behind by them. The book of Yoga Rahasya is one such treasure. Let us go into the chapter-wise summary and important quotes from this holy scripture and enrich our lives.

Chapter 1: The Historical and Philosophical Context of Yoga Rahasya

The first chapter of “Yoga Rahasya” provides an in-depth look at the historical context in which Nathamuni lived and taught. This chapter traces the lineage of Nathamuni, detailing his significant contributions to both the Vaishnavite tradition and the development of yoga. It highlights the integration of yoga with devotion (bhakti) and the importance of adhering to a life of righteousness and devotion.
Krishnamacharya explains the philosophical underpinnings of Nathamuni’s teachings, rooted in the dual philosophies of Sankhya and Yoga. Nathamuni showed us the vision of the three great tattvas of Prakriti, Purusha and Isvara.

This chapter underscores the importance of understanding the metaphysical concepts of Purusha (consciousness) and Prakriti (matter), as well as the gunas (qualities) that influence human behavior and spiritual evolution.

Chapter 2: The Yogic Framework and Principles

At the highest level, yoga is of two types-Bhakti and Prapatti. Through these one will get what he desires, based on his ability.
The fruits of both Bhakti and Prapatti yoga can be material(bhukti) or freedom from suffering (mukti).
One should give up material wealth and go for mukti.

Chapter two delves into the foundational principles of yoga as outlined by Nathamuni. It covers Bhakti yoga also known as the eight-limbed Ashtanga Yoga (Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi) and their practical applications. Each limb is examined in detail, offering insights into how these practices contribute to overall well-being and spiritual growth.
Prapatti yoga is also known as the six-limbed yoga.
The guru is vital to the learning of both types of yoga. Learning six-limbed a teacher, may destroy the student instead of elevating him.
Lord Narayana is the one who creates and moulds the world and also our characters. He is the initiator and doer of every action. He permits all our actions at all times.
Bound by his actions and their permits not realize the Lord. To please the Lord, one must constantly practice yoga, and chant the name of Hari while doing so, whether one is a learned (dvija) or an ignorant (padaja) person.
During the practice of yoga, one must also have discipline of speech and control over the senses, and he should follow his dharma.
Krishnamacharya emphasizes the importance of the Yamas (ethical restraints) and Niyamas (observances) as the groundwork for any serious yoga practice.
In Ashtanga Yoga, Yama and Niyama come first. Only after this, can one practice the prescribed asanas.
The Yamas are:
Non-violence or ahimsa.
Truth or Satyam.
Abstinence from theft or asteya.
Chastity or brahmacharya.
Receiving wrong gifts or aparigraha.

The Niyamas are:
Cleanliness or sauca.
Contentment or santosa.
Right diet or tapas.
Self-introspection or svadhyaya.
Surrender to Lord or Isvara pranidhara.

One must first do pranayama, or regulation of breath, followed by pratyahara, or sensory control, then dharana or concentrated focus of mind, then dhyanarh or meditation. Sarhyama or the ability to focus on one direction and lastly samadhi or complete spiritual absorption.
If one does not follow this sequence, he will not get the benefits of Ashtanga yoga practice.
What is the concept of vairagya?
For those seeking moksha through bhakti, it is possible through vairagya, which is of two types. Vairagya is the ability to stay away from distractions that tend to move us away from the chosen path.
When one has to make a conscious effort to stay away from distractions, it is apara vairagya. When there are no distractions at the highest level, it is para vairagya.

Chapter 3: Asana – The Physical Postures

The third chapter focuses on the practice of asanas, or physical postures. It provides a comprehensive guide to various asanas, detailing their benefits, contraindications, and variations to suit individual needs. Krishnamacharya stresses the therapeutic applications of asanas, drawing from Nathamuni’s insights on how specific postures can address particular health conditions.
The Yoga Rahasya book has some special asanas which cannot be found in any other text.
Lord Shiva tells Parvati, that there are as many asanas as there are living species.
This chapter also introduces the concept of Viniyoga, a personalized approach to yoga practice, which is a cornerstone of Krishnamacharya’s teaching methodology.

It emphasizes the importance of individual practice by taking into account a person’s body, place of practice, occupation, variations of seasons, etc. Diseases arise in a person due to association or sanga.
All those diseases that cannot be cured by medicine or other forms of therapy, will be cured by the steady practice of yoga.
A student must learn from a competent teacher, those asanas that are appropriate for him, and then practice them with compassion for himself and for others.
Each problem has to be dealt with differently and with a lot of discretion regarding what is suitable for the individual.
This is the concept of viniyoga or proper utilization of tools.
This chapter also discusses the importance of breath synchronization (vinyasa) with movement, which enhances the efficacy of the asanas and promotes a meditative state during practice. Krishnamacharya provides sequences for different levels of practitioners, from beginners to advanced, emphasizing the gradual progression in practice.
The book states that the teacher must instruct with patience and humility. Some people are heavy, some lean, some weak, and some are crooked or lame. Therefore all asanas are not suitable for everyone.
The teacher must not start tutoring pupils without adequate inquiry about their abilities.

Chapter 4: Pranayama – The Regulation of Breath

Pranayama, the regulation of breath, is the focus of chapter four. This chapter explores various pranayama techniques, their physiological and psychological benefits, and their role in preparing the practitioner for deeper states of meditation. Krishnamacharya elucidates the significance of pranayama in purifying the nadis (energy channels) and balancing the prana (life force) within the body.
Detailed instructions for different pranayama techniques, such as Ujjayi, Nadi Shodhana, Bhastrika, and Kapalabhati, are provided. The chapter also discusses the importance of breath retention (kumbhaka) and its impact on mental clarity and concentration.

Without the practice of asanas, pranayama can never be mastered. Without discipline of breath, steadiness of mind cannot be achieved. If one is free from disease, one can sustain life and worship the Lord with ease.
When the body is in control, then the senses are in control, leading to peace of mind. When there is no peace of mind, it is difficult for a person to do justice to his dharma.
The senses are of three types, sense of perception, senses of action and senses of mind. The 5 organs of perception are ears, skin, eyes, tongue, and nose. The 5 organs of action are voice, arms, legs, excretory, and genital organs. The mind is an important instrument as it responds to the senses. All our behaviour depends on the reaction of the mind to the senses. It is said that the mind resides in the heart.
If the prana is disturbed, all the indriyas or senses get disturbed. It is important to regulate the prana through conscious breathing practice of inhalation, retention and exhalation.
Munis have said that there are six kosas in the human body which perform different functions. They must be kept clean through the regular practice of pranayama. When the kosas are clean, the whole body is clean.

Chapter 5: Pratyahara – Withdrawal of the Senses

Chapter five introduces the concept of pratyahara, the withdrawal of the senses from external objects. Pratyahara is the forgotten limb of yoga. The practice of pratyahara is essential for attaining a state of inner focus and reducing distractions during meditation.
Krishnamacharya explains how pratyahara serves as a bridge between the external practices of asana and pranayama and the internal practices of concentration and meditation.
Techniques for achieving pratyahara, such as guided relaxation and visualization, are discussed.
The art of listening should be practised at all levels. It can be developed through pranayama, dharana etc.
Asanas should be practised to reduce rajas and the pranayama to reduce tamas. This process prepares one to listen and observe the deeper and more subtle aspects of the body and mind. The practice of pratyahara enables us to direct our minds in any direction we want to.

There are four main forms of pratyahara:
Indriya pratyahara—control of the senses.
Karma pratyahara—control of action.
Prana pratyahara—control of prana, and
Mano pratyahara—withdrawal of mind from the senses.
Each has its special methods.
Indriya pratyahara is the most important one. In today’s world, one suffers from sensory overload. Senses are like untrained children, they have their own will. If we don’t discipline them, they dominate our minds. Indriya Pratyahara gives us the tools to strengthen our spirit and reduce its dependency on our senses.

Krishnamacharya highlights the importance of creating a conducive environment for practice and the role of diet and lifestyle in supporting sensory withdrawal. The goal of the practice of pratyahara is to arrest the reaction of the senses to external stimuli. Ignoring the external world while focusing on the inner self is known as the practice of pratyahara.

Chapter 6: Dharana – Concentration

Dharana, or concentration, is the subject of the sixth chapter. This chapter explores methods for developing and sustaining one-pointed focus or ekagra chitta, which is essential for progress in meditation. Dharana is the first step in initiating concentration meditation, where one focuses on an object without consciousness wavering from it. Krishnamacharya outlines various techniques, including focusing on a single object, mantra repetition, and visualization.
While measuring the duration of breath in dharana, Om should be used as a unit of measure. It enhances concentration. Of all the mantras, Om is the best and the chief mantra. Mantras represent our relationship with God.
The chapter emphasizes the importance of cultivating a disciplined and regular practice to enhance concentration.
The practice of dharana brings richness to one’s life. With the help of deep contemplation and revelation, one can create the right conditions to control the mind and ego. It helps one to balance anger and frustration. It also gives consistency and clarity to our thoughts.

Dharana has three cyclical stages:

Dharana has three cyclical stages:
1. Placing of awareness on the focus.
2. Awareness of observation wandering from focus.
3. Replacing awareness on focus.

Dharana is both a sadhana and a siddhi. It is a siddhi of pratyahara and a sadhana for dhyana.
Krishnamacharya also discusses common obstacles to concentration and strategies for overcoming them, drawing from Nathamuni’s teachings and his own experience.

Chapter 7: Dhyana – Meditation

The seventh chapter delves into dhyana, or meditation. Dhyana is the process of linking with the object of focus. Dhyana can only be experienced, once dharana has been practised. This chapter provides a detailed exploration of the meditation process, including techniques for developing inner stillness and awareness. Krishnamacharya discusses the stages of meditation and the experiences one might encounter along the path.

The four stages of Dhyana are:

1. Detachment from the external world and a perception of joy and ease.
2. Concentration with suppression of reasoning and investigation.
3. The passing away of joy with the sense of ease remaining.
4. Passing away of ease and attaining perfect balance.

Guided meditation practices, such as focusing on the breath, chanting, and visualizations, are presented. Padmasana and bhujangasana are some of the asanas which can be used while practising dhyana. Kapalbhati and bhastrika pranayama help you to control and regulate your breath during meditation. The chapter also addresses the importance of a teacher in guiding the meditation practice and the transformative potential of regular meditation in achieving self-realization.

The benefits of dhyana are:

1. Improves ability to focus and concentrate.
2. Helps you distinguish between the truth and untruths.
3. Boosts mental discipline and physical well-being.

Chapter 8: Samadhi – The Ultimate State of Consciousness

The final chapter of “Yoga Rahasya” discusses samadhi, the ultimate state of consciousness and the goal of yoga practice. Krishnamacharya explains the different stages of samadhi, from savikalpa (with support) to nirvikalpa (without support), and the profound experiences associated with each stage.
This chapter underscores the importance of continuous practice and dedication in attaining samadhi.
Some quotes of Krishnamacharya on the subject of samadhi are:
“Dharana is the contact and dhyana is the communication. When we become so involved n an object that our mind completely merges with it, it is called samadhi. Everyone has the potential to attain samadhi.”
“The experience of dhyana, in its ideal sense, eventually evolves into samadhi – total absorption in Isvara.”
“Dhyana and samadhi have to be practised according to one’s capacity.”
“What is Samadhi? It is the agility to experience the true nature of the objects of meditation through a mind rid of the provocation of excitability and inactivity.”
Krishnamacharya emphasizes that while samadhi is the culmination of the yogic journey, the principles and practices outlined in the earlier chapters are essential for preparing the mind and body for this ultimate state of union with the divine.

Rights of women to practice yoga according to Yoga Rahasya

The book says women have a special right to practice yoga compared to men. This is because it is a woman who is responsible for the continuity of lineage. She is the keeper of the seed of continuity and hence is referred to as a field. If there are insects or worms in the field, they destroy the seed. The body of a woman, when taken over by the disease, fails its purpose of conception. Therefore women all over the world have a special right to practice yoga.

Conclusion

“Yoga Rahasya” by T. Krishnamacharya is a comprehensive and profound text that bridges ancient yogic wisdom with contemporary practice. Through its detailed exploration of yogic principles and practices, the book offers valuable insights for both novice and experienced practitioners. Krishnamacharya’s emphasis on the therapeutic and individualized aspects of yoga makes this text a timeless resource for those seeking to deepen their understanding and experience of yoga.
The ultimate message of the author is that all aspects of yoga practice must be done as an offering to Lord Narayana, the Supreme Being.
The Yoga Rahasya by Nathamuni is thus an invaluable asset to every Yoga practitioner, student, teacher or researcher, and it is an excellent addition to the library of literary scholars.