History and Philosophy of Ashtanga

While Brahmans were seen as the top tier within the Varna system in India, they were not considered the ‘heroes’ of their legends. Instead, those were the Rishis, the ancient seers and prototypical yogis, who mediated between the gods and the human race and gained tremendous powers and insight through their tapas. Rishis experienced an eternal, divine truth that they sought to share with the world through rhythms and chants. The Brahmans, both human and divine, have benefitted from the knowledge passed down to them by the Rishis, who were instrumental in the revelation of the Vedas. The Vedas were shruti (heard or revealed) through the state of supreme concentration, which enabled yogis to listen to the words of the gods and the truths of the universe. Over time, some of the rhythms and chants have turned into the texts of the Vedas, and others have been lost. Those who have immersed themselves in the practice of Ashtanga Vinyasa Yoga are part of this tradition; a chant expressed by the body and the breath echoing the rhythms of the world. Yoga spans thousands of years as a philosophical, spiritual, and physical practice. In terms of literature, the key texts that contributed to the development of yoga are said to be:

The Vedas (circa 1500–1200 BCE): The earliest references to yogic practices can be found in the Vedas, in particular in the Rigveda. The Rigveda mentions rituals, hymns, and mantras that were likely early forms of yogic practices. The term “yoga” itself is mentioned in the Vedas, particularly in the Rigveda, where it is used in the sense of a yoking or joining. While the Vedas themselves do not provide a systematic exposition of the physical postures and breath control techniques commonly associated with modern yoga, they lay the groundwork for the philosophical, ethical, and spiritual principles that form the basis of various yogic paths.
The Upanishads (circa 800–200 BCE): The Upanishads, which are said to be part of the Vedas, explored the nature of reality, Atman (the self), and Brahman (the ultimate reality). The Upanishads introduced the concept of meditation and introspection as a means to realize the interconnectedness of the self with the ultimate reality. The Katha Upanishad is the first to use the word yoga specifically about the careful training of the mind and body: the dharana (steady holding) of the senses.
The Yoga Sutras of Patanjali (circa 2nd century BCE-200 CE): Attributed to the sage Patanjali, the Yoga Sutras are a systematic compilation of yogic principles and practices. Patanjali outlined the Eight Limbs of Yoga, which include ethical guidelines, asanas (physical postures), pranayama (breath control), as well as concentration and meditation. The Yoga Sutras of Patanjali remains a foundational text and a timeless guide for yoga practitioners, providing insights into the philosophy and practice of yoga.
The Bhagavad Gita (circa 2nd century BCE-2nd century CE): Part of the Indian epic Mahabharata, the Bhagavad Gita includes teachings on various paths of yoga, emphasizing bhakti (devotion), jnana (knowledge), and karma yoga (disciplined action) (Dvaipayana, 1955). The Bhagavad Gita continues to be a source of inspiration for those seeking guidance on their spiritual journey.
The Tantras (circa 6th-13th centuries CE): Tantric traditions introduced esoteric practices that integrated asana, pranayama, and meditation. Tantra emphasizes the awakening of the kundalini (spiritual energy) within the practitioner. Tantra, derived from the Sanskrit word “tan,” meaning to expand or weave, is often associated with the idea of expansion and liberation.
Hatha Yoga (circa 9th-15th centuries CE): The Hatha Yoga Pradipika, a classical text on Hatha Yoga attributed to Swami Svatmarama, outlined asanas, pranayama, and purification techniques to balance the subtle energies in the body. Hatha Yoga Pradipika is perhaps the most influential book produced in the last millennium laying the foundation for many modern physical asana practices.

It is important to recognize that the origins of yoga are multifaceted and intertwined with the cultural, religious, and philosophical evolution of ancient India. Over time, yoga has evolved and adapted, leading to the diverse array of yogic practices seen today, including Ashtanga, Hatha, Vinyasa, Kundalini Yoga, and many more styles.

Searching for the Korunta

The style of flowing yoga asana practice known as Ashtanga Vinyasa Yoga, originated with Tirumalai Krishnamacharya’s idea of Vinyassa Krama. Krishnamacharya (1888–1989) who is often called “Father of Modern Yoga” for his wide influence on the development of the postural practice of yoga, is most well-known for his work at the Mysore palace (1930-1950). The Vinyasa Krama series are synchronized sequences of postures linked to a prescribed breathing pattern and emphasize the coordinated flow of breath with movement. Rather than performing each asana as an independent pose disconnected from the whole, Vinyasa Krama mimics the flowing energy of the universe, unifying the mind, body, and breath into a state of harmony. Krishnamacharya saw this as key to the transforming process of yoga. The Vinyasa Krama approach has had a significant impact on modern yoga, and Krichnamacharya has become known as the source of most of the yoga that is now popularly taught in the West. His students include great teachers, like B.K.S Iyengar (Iyengar Yoga), K. Pattabhi Jois (Ashtanga Vinyasa Yoga), A.G. Mohan (Svastha Yoga), T.K.V. Desikacher (Viniyoga), Indra Devi, and many more.

As a student of Krishnamacharya, K. Pattabhi Jois, has likely learned many of what has become the Ashtanga Primary and Intermediate series from him. In the early 20th century, Krishnamacharya was invited to teach yoga at the Sanskrit College of Mysore by the Maharaja. Jois, as one of Krishnamacharya’s students, became the head of the yoga department at the college. According to an intriguing legend, in the mid-1920s Krichnamacharya and Pattabhi Jois went to the Calcutta library in search of a lost yoga text named The Korunta. The text, which was said to be a compilation of ancient yoga teachings written by sage Vamana Rishi to help people heal through yoga, was etched on banana/palm leaves, which is, according to James Russel, not uncommon in archaist yoga texts.[i] Central to the narrative of Ashtanga is the Yoga Korunta, however, the search for this manuscript reveals a great deal of mystery and debate within the yoga community. According to Jois, Yoga Korunta was owned by Krichnamacharya’s teacher Ramamohana Brahmachari. The final part of the legend is that the Korunta was consumed by ants after having been studied by Krichnamacharya and Jois and was never seen again by anyone other than them. Despite the legend, there is no concrete historical evidence of the existence of this text, which has led to skepticism and questioning within the yoga community. Yet, while the manuscript remains elusive, its influence on the system’s development is embedded in the oral traditions and teachings passed down through generations.

When Pattabhi Jois first taught, he prescribed postures and sequences tailored to treat the different medical conditions of members of the community, similar to the teachings of The Korunta. When the first Westerners arrived in Mysore, he taught what looks like Krishnamacharya’s Vinyassa Krama sequences, which he called “Ashtanga Vinyasa Yoga” or “Patanjali Yoga.” The first use of the name Ashtanga Yoga was by Patanjali in his Yoga Sutras [ii] referring to an eight-limbed yoga path. “Astau” means eight, and “anga” means limb. Many practitioners have also cited Patanjali’s ancient system of Ashtanga as a source to legitimize and add credibility to the authority of their practice. However, Patanjali’s text only mentions one asana: ‘sthirra, sukhasanam’..a steady, comfortable sitting posture (YS 2:46). Patanjali’s Ashtanga yoga is essentially meditative, and does not mention Vinyasa, which makes it clear that it is very different from the dynamic, physically demanding system of the modern Asthanga Vinyasa yoga taught by Pattabhi Jois. However, by using that name for the yoga he taught, Jois suggested that what he taught was a part of that broader yoga path. According to Krishnamacharya’s biography, the Yoga Korunta contained not only the vinyasa system but also the Yoga Sutras of Patanjali and its commentary Yoga Bhasya. So, among many scholars and practitioners today, the Yoga Sutras and the Vinyasa system are two sides of one coin.

Despite not mentioning The Korunta, in his book Yoga Mala, Pattabhi Jois (1962) offers a quote from Vamana Rishi, presumably from the Korunta, that reads “Vina Vinyasa yogena asanadin na karayet - Oh yogi, do not do asana without Vinyāsa.” Recently, a text known to some Indian scholars as the Kapala Kuarantaka Yogabhysasa Paddahti, authored by a yogi named ‘Kuruntaka’ was discovered. The text, which seems to have been composed sometime before the 14th century, describes 112 postures. The figure is very close to the combined number of postures in the Ashtanga primary and Intermediate series which is 106 (Swenson, 1999). This text is noteworthy compared to most ancient yoga texts which only describe a handful of asanas. For a manuscript (pre-18th century) to describe so many asanas, it is unprecedented. However, it is unlikely that the Kapala Kurantaka describes Ashtanga Vinyasa in the way that we know it today: complete with Vinyasas, bandhas, dristi and ujjayi pranayama [iii].

Whether or not Pattabhi Jois visited the Calcutta library with Krishnamacharya and read the text remains mysterious, but it is clear that Ashtanga Vinyasa yoga is a systemized version of Krishnamacharya’s original teaching involving similar postures linked together and selected depending on the student’s ability. In fact, in his Yoga Makarananda (1934), Krishnamacharya elaborates a sequence similar in form to the primary sequences of Jois. While Jois focused on the propagation of the Ashtanga Vinyasa system, BNS Iyengar, also a direct disciple of Krishnamacharya, continued the Ashtanga tradition through the teachings of pranayama, mudra and meditation.[iv] So, perhaps, the Korunta has served as a general blueprint. And regardless of the problematic presence of Pattabhi Jois lurking in the background (due to past allegations of sexual misconduct as well as whether he is the ‘creator’ of the Ashtanga Vinyasa method), Ashtanga Vinyasa is, without doubt, a great method of yoga that holds within its structure a wisdom that shows that transformative practices could lie in traditions that breathe life more than texts could ever reveal. As James Russel states “Ashtanga Vinyasa does not require a set of ancient credentials to enhance its credibility”[v].

[i] See James Russel’s blog “Yoga Korunta – Unearthing an Ashtanga Legend,” Nov 15th, 2015 available at https://jamesrussellyoga.com/blog/yoga-korunta-unearthing-an-ashtanga-legend accessed on Dec 29th, 2023.

[ii] A “sutra” is a thread. The Yoga Sutras are 196 aphorisms that describe how to reach the final state of Samadhi or bliss.

[iii] See James Russel’s blog “Yoga Korunta – Unearthing an Ashtanga Legend,” Nov 15th, 2015, available at https://jamesrussellyoga.com/blog/yoga-korunta-unearthing-an-ashtanga-legend accessed on Dec 29th, 2023.

[iv] See Ronald Steiner’s article “The Roots of the Living Tradition of Ashtanga Yoga,” Jan 1,1998 available at https://www.ashtangayoga.info/philosophy/philosophy-and-tradition/980101-roots-of-a-tradition/ accessed on Dec 29th, 2023

[v] See James Russel’s blog “Yoga Korunta – Unearthing an Ashtanga Legend,” Nov 15th, 2015 available at https://jamesrussellyoga.com/blog/yoga-korunta-unearthing-an-ashtanga-legend accessed on Dec 29th, 2023.

The Spiritual Practice

The spiritual dimension of Ashtanga Yoga is embedded in its Eight Limbs which provide a step-by-step guide for individuals seeking a deeper understanding of themselves and a connection with the divine. The eight limbs are yama (ethical considerations or moral codes), niyama (observances or self-modification and study), asana (physical postures), pranayama (breath control), prathayara (withdrawal of the senses), dharana (concentration), dhyana (meditation), and samadhi (union or total peace). The spiritual practices of Ashtanga Yoga guide practitioners toward self-realization, inner peace, and a harmonious connection with the spiritual dimension of life. The Eight Limbs offer a comprehensive framework for integrating ethical principles, physical discipline, and mental focus into a transformative spiritual journey.

Some teachers suggest that all physical yoga is merely a preparation for a deeper yogic state. This reflects a perspective within the broader yoga tradition that emphasizes the holistic nature of yoga as a path toward self-realization and spiritual awakening. Thus, while physical postures are a visible and accessible aspect of yoga, they are considered just one limb of the broader yogic path, as outlined in the Yoga Sutras of Patanjali. Each limb of the eight limbs plays a specific role in the holistic development of the practitioner. The discipline cultivated through asana practice helps individuals develop physical health, mental clarity, and the ability to sit comfortably for extended periods, facilitating the transition into deeper states of meditation. As individuals progress in their physical practice, they may become more attuned to the subtleties of their bodies and breath. Just as one progresses in physical postures, there is an acknowledgment that the yogic journey is a continuous process of self-discovery, unfolding progressively as the practitioner delves deeper into the subtler aspects of consciousness.

Harmonising the Gunas

Rooted in Indian philosophy and deeply intertwined with Samkhya, Yogic, and Vedantic teachings, the gunas—sattva, rajas, and tamas—the three fundamental qualities or energies that form the bedrock of understanding the nature of all things, influencing individual characteristics, behaviors, and states of consciousness. Sattva, embodying the quality of purity and balance, emerges as the pinnacle of the gunas, heralding virtues such as harmony, goodness, and holistic well-being. The cultivation of Sattvic energy through dedicated practice of asanas, pranayama, and meditation fosters a state of awakened awareness and tranquility. A sattvic mind, clear and peaceful, holds the capacity to discern truth and perceive the essence of existence. Rajas, pulsating with the energy of activity and passion, epitomizes the dynamic and ever-changing nature inherent within individuals. A state of mind characterized by rajas embodies restlessness and desires, driving individuals towards action and change. Tamas, steeped in inertia and darkness, represents the energy of imbalance, delusion, and lethargy—the antithesis of sattva's luminosity. The underlying principle of the Three Gunas lies in the integration and harmonization of sattva, rajas, and tamas, encapsulating a holistic approach to yoga practice that transcends physical postures and breath work. Balancing and aligning the gunas enables us to navigate the intricacies of consciousness, behavior, and self-awareness, culminating in a transformative journey towards equilibrium, enlightenment, and inner harmony.

Tamas, steeped in inertia and darkness, represents the energy of imbalance, delusion, and lethargy—the antithesis of sattva's luminosity. The underlying principle of the Three Gunas lies in the integration and harmonization of sattva, rajas, and tamas, encapsulating a holistic approach to yoga practice that transcends physical postures and breath work. Balancing and aligning the gunas enables us to navigate the intricacies of consciousness, behavior, and self-awareness, culminating in a transformative journey towards equilibrium, enlightenment, and inner harmony.

Elevating Spirit from Matter

Defined as “the concentration of the spiritual willforce,” tapas refer to the heat created from intense discipline. It is one of the niyamas (observances) from the second limb of Patanjali’s eight limbed tree of yoga. In the context of Ashtanga Vinyasa Yoga practice, tapas refer to discipline, both physical, mental, and spiritual.

Physical Tapas: This involves the discipline of the body through the practice of asanas (physical postures) and pranayama (breath control). It includes pushing oneself to achieve physical strength, flexibility, and endurance through consistent practice.
Mental Tapas: This tapas involves training the mind through focus, concentration, and mindfulness.
Spiritual Tapas: This tapas relates to the purification and elevation of the spiritual self. This can involve practices like self-reflection, self-inquiry, and service to others.

As Ashtanga is often practiced in the Mysore style, a self-practice where students follow a set sequence at their own pace, it encourages self-discipline and fosters a deep internal connection, emphasizing personal responsibility for one’s spiritual journey. Vinyāsa, the synchronization of breath with movement, serves to deepen the connection between the physical and energetic aspects of the practice, promoting a meditative state. Pranayama (breath control) facilitates a subtle exploration of the inner realms. Dristi (focused gaze) fosters concentration and internal awareness.

Erasing Samskaras

The holistic approach of yoga views human existence as multi-layered, encompassing not only the physical body we perceive daily but also the complex subtleties of the subtle and causal bodies. The Gross Body, known as Sthula Sharira, represents the visible and tangible part of ourselves, comprising the five elements—earth, water, fire, air, and ether. Sthula Sharira serves as our vessel for engaging with the external world, emphasizing the importance of physical health and vitality in yogic practices. Earth symbolizes steadiness and strength, water expresses yielding and freedom, fire embodies determination and transformation, air signifies movement and lightness, while space represents silence and spaciousness within the physical form.

The Subtle Body, or Sukshma Sharira, encompasses the realm of intangible yet equally significant energetic components. Prana, the life force that invigorates the physical body, travelling through pathways called nadis, intersecting at energy centers known as chakras. The Subtle Body also comprises manas (the mind), buddhi (intellect), ahamkara (ego), and memory imprints—facets that shape perceptions and emotions, forming a bridge between the physical and metaphysical realms of existence. The Causal Body, referred to as Karana Sharira, stands as the deepest layer of human consciousness, housing karmic imprints and latent tendencies that dictate life patterns and experiences. Embedded within the Causal Body are samskaras (past-life imprints) and vasanas (subtle desires) that influence behaviors and inclinations.

Samskaras, in the context of yoga philosophy, are the mental impressions, patterns, or imprints left on the mind as a result of experiences or actions. Samskaras form vasanas which ultimately drive our actions and shape our perceptions of the world and ourselves. Ashtanga Vinyāsa Yoga, with its emphasis on discipline, breath, and movement, offers a powerful framework for erasing and transforming samskaras to attain greater mental clarity, emotional balance, and spiritual growth. By engaging in challenging postures and linking movement with breath, we learn to observe and release physical tension and mental resistance that may be linked to deep-seated samskaras. Transcending the complexities of the Causal Body requires dedicated practices such as Atma Vichara (meditation, self-inquiry), Vairagya (detachment), and Viveka (discernment). By delving into the subtle and causal layers of existence, practitioners gain profound insights into the interconnectedness of mind, body, and spirit, fostering deep spiritual growth and self-realization within the expansive realms of yogic philosophy.

Holistic Alignment

The journey of self-discovery extends beyond the physical realm into the subtle landscapes of energy, as embodied by the nadis (flow of energy) and chakras (energy wheels). These ancient concepts offer a profound framework for understanding the flow of vital energy within the body, guiding towards a deeper connection with the inner self and the universe at large. Described as intricate pathways of energy, nadis form the blueprint for our physical, mental, and spiritual well-being. In Ashtanga Vinyāsa Yoga, the practice of asana and pranayama serves to purify and balance of the nadis, facilitating the smooth flow of prana throughout the body and promoting holistic harmony. It is believed that there are 72,000 nadis in the human body, but among these, three are considered the most important: the Sushumna, Ida, and Pingala.

Sushumna Nadi: This central nadi runs along the spine from the base to the crown of the head and is considered the pathway for the flow of prana.
Ida Nadi: Positioned to the left of the spine, ida is associated with the lunar energy (feminine, cooling energy). Ida is said to govern the mental processes, emotions, and the parasympathetic nervous system.
Pingala Nadi: Situated to the right of the spine, pingala is linked to solar energy (masculine, heating energy). It influences logical thinking, action, and the sympathetic nervous system.

Essential to the understanding of the energy channels of the subtle body are the vayus which are interconnected with the network of nadis. The vayus are the five primary “winds” or energetic forces that govern different physiological and psychological functions within the body. Each vayu corresponds to a specific area and function, and they are believed to circulate prana throughout the body. The are five primary vayus are:

Prana Vayu: Governs inward and upward movement of energy, associated with the heart and chest region.
Apana Vayu: Directs downward and outward movement of energy, related to elimination and grounding.
Samana Vayu: Regulates assimilation and digestion, governing the center of the body and aiding in the absorption of nutrients.
Udana Vayu: Manages growth, self-expression, and the upward movement of energy.
Vyana Vayu: Spreads energy throughout the entire body, coordinating movement and circulation.

By harmonizing and balancing the vayus through yogic practices, the flow of prana is optimized through the chakras, promoting vitality, balance, and inner alignment. Representing the convergence of physical, emotional, and spiritual energies, the seven main chakras are situated along the central axis of the body, from the base of the spine to the crown of the head.

Muladhara (Root Chakra): Located at the base of the spine, and is connected with feelings of safety and security, survival, basic needs (food, sleep, shelter).
Svadhishthana (Sacral Chakra): Situated just below the navel, and is related to pleasure, sexuality and creativity.
Manipura (Solar Plexus Chakra): Located in the upper abdomen, and correlates with self-esteem, willpower, self-discipline, and personality.
Anahata (Heart Chakra): Found in the center of the chest, just above the heart, and is linked to love, compassion, emotional balance, and relationships.
Vishuddha (Throat Chakra): Located in the throat, and focuses on communication, self-expression, and the ability to speak one's truth.
Ajna (Third Eye Chakra): Positioned between the eyebrows, and is the center of intuition, and foresight.
Sahasrara (Crown Chakra): Located at the very top of the head, and relates to spiritual connection, consciousness, and enlightenment.

As the practice unfolds, the interplay of nadis, vayus and chakras reveals the intricate dance of energy within the body, serving as a roadmap for personal growth, healing, and spiritual evolution. Yet, while these ideas have been embraced for their potential benefits in promoting well-being, there are critiques to consider, lack of scientific validation, variations in interpretations across traditions, concerns of cultural appropriation, the risk of overemphasizing energetic approaches, and the potential for misinterpretation. In my journey, I approach these concepts with discernment, seeking guidance from my teachers and maintaining an awareness of different perspectives to ensure a holistic understanding and application of energy channel practices. By approaching these concepts mindfully, with respect, and an openness to learning, we can avoid misinterpretation or misuse and deepen our practice in a meaningful way.