Krishnamacharya's Chakras as places in the body where the mind gets hung up

Carried over from Sept. 2015 my main blog Ashtanga Vinyasa Krama Yoga at Home

I've always been..... resistant to pretty rainbow coloured chakra books

...but here's an interesting presentation of the chakra model in this passage from Krishnamacharya's Yogasanagalu. Chakras as places in the body where the mind gets hung up (in a knot), limiting it's ability to experience. Loosening these knots (through pranayama) and stabilising the mind ( through dharana, dhyana and samadhi) expands the mind to new ideas.

"Then he (the teacher) should say: "As far as, verily, this great akasa extends, so far extends the akasa within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars; and whatever belongs to him (i.e. the embodied creature) in this world and whatever does not, all that is contained within it (i.e.the akasa in the heart)."
 Adhyaya VIII, Khanda I, Chandogya Upanishad

Krishnamacharya, uddiyana bandha kriya

Here's Krishnamacharya's Chakra passage from Yogasanagalu. When you put it like this.....

"Although it can not be observed by the main sense organs, the jeeva or soul that is hidden within the body and experiences countless suffering and joys according to followers of Visishtadwita and Dwita philosophies, in the mind as per Sankhya followers, reflection of jeevatma according to some yogis and Advita followers.  The mind (its ability to experience) with attributes of wanderings and restraint by way of the heart (called Dahara and Kuhara) is rooted above and below in the following chakras:

Mooladhara chakra - below the navel and above the reproductive organs
Swadishtana - between mooladhara and manipuraka
Manipuraka - exactly on the navel (belly button)
Anahuta - middle of the heart
Vishuddi chakra - below the neck
Agna - between the eye brows
Sahasrara - crown of the head

Encompassing these seven chakras (nadi granthis-knots) are 1. Avrutti, 2. Parivruti and 3. Samvruti.

The movement (activation) of these chakras are caused by the greatness (power) of pranayama and the variety of rechaka, puraka and kumbhaka.

Along with these, ‘antaranga sadhana”  practices of dharana, dhyana and samadhi stabiliizes the wandering, drifting and roving mind, eliminates mental illness and worries, enhances life expectancy, intellectual power and expands the mind to new ideas".
Krishnamacharya: Yogasanagalu (1941)

*

Appendix

More on the chakra model, this time from Krishnamacharya Yoga Makaranda. 

"The caitanya sakti (Ed. primal energy for want of a better translation) in every cakra can be only achieved through the strength of the practice of pranayama. Once the caitanya sakti is attained, the movement of the cakra becomes great. At this time, one begins to immediately experience the many benefits mentioned earlier. If pranayama is practised under proper guidance for one or two years following the sastras, cakra sakti will blossom and the many benefits will be attained. But this pranayama must only be practised along with asana and while observing the yama and niyama. If practised in this way, the pranayama sakti will blossom and move in all the important regions of the body and in the ten cakras and give great strength and benefits. One who is not skilled in the yama, niyama and asana will not receive any benefits. By correct practice and effort, the cakra sakti expands and all the mentioned benefits are attainable". Krishnamacharya Yoga Makaranda

Here's the chakra section from Yoga Makaranda in full

"Asana practice renders correct blood circulation. The snayus (ligaments) and various parts of the body will function at the perfect, ultimate level. It also causes all types??? of internal circulation to function properly. We all know the connection between good blood circulation, good nadi granthi, healthy body and good health. Hence it is not necessary to further emphasize the benefits of practising asana daily for at least a few minutes. What more does one need after seeing this? Only after acquiring these benefits can one expect to look forward to others.

Because of the power of pranayama practice, one develops strength in the bones, the bone marrow and the heart; one develops the brain, the head, the anna kosam, the fat layer, the mana kosam, the strength of breath and prana, and longevity; it sharpens the senses, strengthens the intellect and the voice and purifies the blood. All these are important factors necessary for the maintenance of health. Those with strong bones, vitality, nerves, and tendons will lead a healthy long life. Lack or weakness of viryam leads to lack of strength which leads to the atrophy of bones. Such a condition leads one to suffer from tuberculosis. Whoever has no impurities in their blood will never develop any disease, and their body will develop a kind of glow. How can darkness reside where there is sunlight? Hence all Ayurveda texts speak specifically on the importance of good blood circulation and bone strength for good health. If the blood is not clean, then the nadi cakras will not function (rotate) properly. We have observed the wheels of trains, electrical gadgets and such machines. If even one wheel malfunctions, all the activities of the machine stop and the gadget breaks down. Similarly when any one of the nadi cakras contained in the machine that is the body malfunctions or is spoiled, we will not derive any of the benefits of good health. Hence good blood circulation is essential for the proper functioning of the nadi cakras.

1.2 Cakras
In the machine that is our body, there are ten cakras — namely
1. muladhara cakra,
2. svadhishtana cakra,
3. manipuraka cakra,
4. surya cakra,
5. manas cakra,
6. anahata cakra,
7. visuddhi cakra,
8. ajn ̃a cakra,
9. sahasrara cakra,
10. brahmaguha (lalata) cakra.

1. Muladhara Cakra
This cakra is next to the rectum. If, due to the strength resulting from practising pranayama with a focus on this cakra, caitanya is attained in this cakra, then this will strengthen the viryam (sexual vitality). When the viryam is kept under control, the body becomes tough. If anybody acquires caitanya in this cakra, they will become virile.

2. Svadhishthana Cakra
This svadhishthana cakra lies two angulas above the muladhara cakra. If by doing pranayama abhyasa according to the krama and rules caitanya is attained in this cakra, then this will destroy all diseases. There will be an astounding increase in good health. Any amount of physical work can be done without any fatigue. Even enemies will admire and adore one who has caitanya in this cakra. Violence will run away and hide from him. Even a tiger and cow will live in peaceful coexistence in his presence.

3. Manipuraka Cakra
This is situated exactly in the navel. If, due to the strength of pranayama practice, caitanya is attained in this cakra, then the practitioner will never encounter any physical or mental afflictions. These afflictions will flee his presence. One who has acquired caitanya in this cakra will be able to face any disaster or accident with mental fortitude. Not only that, he will develop divya drishti. He will experience the bliss of identifying atman as a separate entity from the body. This cakra is situated in the middle of all other cakras. The main function of this cakra is to ensure that all organs or parts of the body function at their proper strength. Good health is possible only when all the organs are strong. Any disease in any organ indicates ill health.

4. Surya Cakra
This cakra is situated in the third angula above the navel. Pranayama prac- tised with an equal ratio of exhalation and inhalation (recaka and puraka) with a focus on this cakra gives rise to caitanya in this cakra. Caitanya in this cakra purifies all the nadis of the stomach. One who has acquired caitanya in this cakra will not suffer from any diseases of the stomach, nor from any mahodaram and will acquire eternal good health, amazing vitality or shine, and long life. The pranayama practitioner will attain free move- ment of this cakra which will be visible by rapid increase in the digestive power. Special caitanya or insight will develop on practising bastra kevala kumbhaka pranayama. This is not possible to attain from practising other types of pranayama with a focus on this cakra. These will just lead to the ordinary benefits.

5. Manas Cakra
This is close to the anna kosam. Caitanya in this cakra is attained by a sustained practice of kevala kumbhaka pranayama. The main function of this cakra is to increase the power of intuition and to expand the intel- lect. This is because practising kumbhaka pranayama purifies (cleanses) the brain. There is a special connection between the brain and the manas cakra.

6. Anahata Cakra
This is situated in the hrdaya (heart) sthana. There is a special connection between this and the heart. Pranayama abhyasa with recaka and puraka kumbhaka of different ratios (raising and lowering the ratios) with a focus on this cakra will give rise to a steady state of caitanya in this cakra. This state of caitanya in this cakra removes weakness of the heart and will give extraordinary strength. All the activities associated with the heart are carried out due to the strength of this cakra. We all know that in this world, life is possible only as a result of the strength of the functioning of the heart. Hence if this cakra is kept in a correct state and moves freely, emotions like affection, devotion, gn ̃anam, etc. — such superior states of mind (bhavas) will arise in the heart. If this cakra malfunctions or becomes impure and moves in a constricted fashion, then murder, theft, adultery, unchastity and other such inferior emotions will arise in the heart. By correct pranayama practice, the speed of the cakra increases and this gives rise to an expanded intellect and the person will be inspired to become more involved in good works. Any pranayama practised against sastra will weaken the movement and speed of the cakra and will destroy or weaken the heart.

7. Visuddhi Cakra
This is situated in the throat region. That is, it is situated in the region below the neck, above the sternum, in between the two bones where there is a soft area (gap) the size of the middle finger. If caitanya is achieved and held in this cakra due to the strength of pranayama, the practitioner gets svara vign ̃anam (knowledge of sound). If cittam can be controlled to focus on this cakra, the practitioner will lose all thoughts of this world (lose consciousness) and will be able to see the divine paramatma in all his glory through the light of the self. If one controls the movements of the citta and attains caitanya in this cakra through the strength of kumbhaka, he will attain a steady state of youth and enthusiasm. By achieving this caitanya through krama, these benefits can be experienced to the extent desired.

8. Ajn ̃a Cakra
This cakra is situated between the two eyebrows. If caitanya can be held (focussed) here, one acquires the power to control everybody. Through the movements of recaka and puraka in the nadis of the two nostrils, if one practises pranayama by keeping the breath in the nostrils and circulating and moving the prana vayu, then the nadis below the nostril get purified. One develops a divine lustre, one is able to see the atman and through this blessing will be able to see all the events that are occurring around the world without moving from their position. Caitanya citta vritti in the ajn ̃a cakra is extremely helpful for a long life.

9. Sahasrara Cakra
This is directly above the throat or palate. The greatness of this cakra is beyond description. Every part of the body is associated to (depends on) this important point. If one enhances the caitanya in this sahasrara cakra through the strength of practising puraka in complete pranayama abhyasa, this will result in the rapid movement of this cakra which will in turn give any skill or power that you wish for.

10. Brahmaguha (Lalata) Cakra
This cakra is situated above the forehead. Pranayama practice will cause the prana vayu to move through the susumna nadi and this prana vayu should be held here through the skill of kumbhaka. If such a practice is followed, one acquires the power to change one’s own destiny. One cannot describe the greatness of this procedure. It can only be learned through experience.

The caitanya sakti in every cakra can be only achieved through the strength of the practice of pranayama. Once the caitanya sakti is attained, the movement of the cakra becomes great. At this time, one begins to immediately experience the many benefits mentioned earlier. If pranayama is practised under proper guidance for one or two years following the sastras, cakra sakti will blossom and the many benefits will be attained. But this pranayama must only be practised along with asana and while observing the yama and niyama. If practised in this way, the pranayama sakti will blossom and move in all the important regions of the body and in the ten cakras and give great strength and benefits. One who is not skilled in the yama, niyama and asana will not receive any benefits. By correct practice and effort, the cakra sakti expands and all the mentioned benefits are attainable".
Krishnamacharya Yoga Makaranda

Questions on T Krishnamacharya – Answered by TKV Desikachar

I stumbled upon this old article yesterday, went looking for it again today to share it and of course found it on my friend Paul Harvey's excellent resource, Centre for Yoga Studies

https://yogastudies.org/2017/08/questions-t-krishnamacharya-answered-tkv-desikachar/

Questions on T Krishnamacharya – Answered by TKV Desikachar

“Though familiar with some well known details of his early life, the students of the Mandiram were keen to know more about their teacher, T. Krishnamacharya. T.K.V. Desikachar answers a wide range of questions giving us details that were not known before. It covers his views on subjects as diverse as his early orthodoxy, Mahatma Gandhi, the qualities he respected, his diet and entertainment.”

– Originally published by the KYM Darśanam November 1993

View or Download as a PDF

QUESTIONS ON
T. KRISHNAMACHARYA

answered by T.K.V. Desikachar
KYM DARSANAM NOVEMBER 1993

Though familiar with some well known details of his early life,
the students of the Mandiram were keen to know more about their
teacher, T. Krishnamacharya. T.K.V. Desikachar answers a wide range
of questions giving us details that were not known before. It covers his
views on subjects as diverse as his early orthodoxy, Mahatma Gandhi,
the qualities he respected, his diet and entertainment.

He was earlier very strict and followed Sastric
injunctions very faithfully. In his later days
he relaxed his orthodoxy and began to teach
vedic chanting to women. How did this transformation 
come about?

One of my father's earliest students was a
woman, my aunt. We even have her photograph
in the Yoga Makaranda. This was in 1934. My
aunt, my mother's sister, is still alive and living
in Bangalore. She would accompany him when
he went to the Mysore Maharaja's palace to
teach the royal family. In 1937, there was a
foreign lady who was the guest of the Maharaja.
Though sceptical, my father accepted her as a
student on the urging of the Maharaja, subject
to her following certain disciplines. She went on
to become a very famous yoga teacher and she
too is alive today. Her name is Indra Devi. In
addition, he used to visit Hyderabad to teach the
family members of the Nizam of Hyderabad who
were muslims.

It may seem silly to mention these instances
but in the context of those times it was quite
unorthodox to teach yoga to women leave alone
foreign women. This was all the more so because
my father was otherwise a very orthodox man
who lived his life strictly in accordance with the
sastra-s and was widely respected for his mastery
of the scriptures.

However he was very firm in his belief that vedic
chanting was to be taught only to men and that
too, to those belonging to the first three castes.
He also held the orthodox beliefs regarding the
marriage of women before puberty and the
ineligibility of widows for remarriage. He was
in fact called upon by the orthodoxy to defend
the sastra-s against the progressive reformers
of those days, people like the Arya Samaj and
Dayananda Saraswati.

So though he would teach yoga to all who sought
to learn, he was very firm in his orthodox beliefs
in other areas.

It was in the 60's that he began to change. He
saw that the cumulative wisdom of the ancients
which had been handed down from generation to
generation through the traditional practices was
in danger of extinction. The persons who were
traditionally the torch bearers of this tradition
were abandoning it in favour of modern occupations.
It was then that he decided that, in order
to help preserve the teachings, he would teach
anyone who came to learn, provided they were
sincere and they followed certain preliminary disciplines.

We have heard that he played the Veena very
well. From whom did he learn to play the instrument?

He was once challenged to learn and play the
veena. He accepted the challenge and went to
a veena teacher, Veena Seshan of Mysore. In
a short while he learnt to play the veena and even
gave a public performance.

The Sastra-s say, 'brahmano veena gatinah'.
A brahmarna, learned man, must be able to play
the veena. When chanting the Veda-s there are
certain mantra-s that need to be played on the
veena. Similarly, during the simantam of the
expecting mother there are mantra-s to be played
on the veena. These vibrations arc good tor the
child.

What did he think of Mahatma Gandhi's role
in

i) acquiring independence for India

ii) uplifting the harijan-s and working for
their temple entry.

Though we have no official record of the event,
my father has mentioned that he once met
Mahatma Gandhi in Bangalore, in the pre independence
days.

My father was the official teacher of the Maharaja of
Mysore and enjoyed his patronage. The
Maharaja was a part of the British system and so
my father was, in a way, against independence
and Gandhiji's efforts. He felt that India, which
had always been ruled by kings, was not ready
for this modem concept of self rule and democracy.
Power in the hands of people unprepared
for it would be disastrous, was his opinion.

In relation to the other question regarding
Gandhiji's work with harijan-s, we must
remermber that my father was a Sri Vaisnava.
Sri Vaisnavites are the followers of Ramanuja
and Vedanta Desika who both were very liberal
persons. The original teachers of their tradition
were not brahmin-s, Nothing is known about the
origins of Namalvar and the alvar-s were from
all four castes. Being of this tradition my father
had the official sanction of the Parakala Math,
to initiate people into the mula mantra whereby
they accept Narayana as their Lord. He has
travelled widely teaching this mantra to people
of all castes. So the question of emancipation of
the harijan-s and working for their temple entry
was not new to my father or his tradition.

What was his association with the Parakala
Math?

The Parakrila Math is an old math started by
Vedanta Desika in the l2th century. The Parakala
Sami, the acarya of the Parakala Math holds
a position similar to that of the Sankaracarya. He
was the official guru to the Maharaja of Mysore
during the five hundreds years of their reign. My
father's great grandfather was a Parakala Swami,
Srinivasa Brahmantara Parakla Swami. He had
all his early education at the Parakela Math and
later when scholars would come to challenge the
Math it was my father who would represent the
Math in the debates. These debates would be on
a wide range of subjects, not just yoga. On the
(100th birthday of the Parakala Swami it was my
father who was responsible for the conducting
of the entire function. He was invited to become
the Parakala swami three times but he turned it
down on each occasion because his guru had told
him to lead a family life.

What did he think of the caste system as it
exists today?

My father always used to say 'I want to meet
a brahmin. A brahmin who fulfils the six
conditions of the definition;

adhyayanam - one who regularly does vedic
chanting

adhyapanam - one who regularly teaches vedic
chanting

yajanam - one who regularly performs yagna,
sacrifice

yajanam - one who regularly helps others perform yagna

danam - one who earns properly and gives away
what he haas earned.

parigraham - one who receives only what is appropriate.

Further, the Bhagavad Gita 18.42 describes
a brahmin as one possessing the qualities of
serenity, self restraint, austerity, purity, forgiveness,
uprightness, knowledge and realisation.

He used to say that we are all not brahmin-s but
brahmabandhu-s. Brohmabandhu is a term used
in the Chandogya Upanisad to describe a person
who has not undergone the proper study and does
not follow all the proper practices. He can only
say 'my ancestors were brahmin-s'.


Among his contemporaries, who were the
people whom he held in high esteem as men
of learning and character?

He had the greatest respect for his teachers. He
had many great persons as his teachers for Nyaya,
Sankhya, Yoga, Vedanta, Mimamsa, Veda-s. He
also had great respect for some of the ghanapati-s
who were well versed in the recitation of the
Veda-s.

He was a very learned man but for him the
essence of being learned was to practise these
principles in one's life. This he found was very
rare, even in those days.
He had a lot of respect for the Paramacarya of
the Kanchi Kamakoti pitham.

He also had a lot of regard for the Sankaracarya
of the Sringeri Math, H.H. Chandrasekarabharati.
This was the Sankaracarya two generations prior
to the current Sankaracharya of Srinigeri. He was
a yogi and considered eccentric by many people
but to my father he was a great man.


Being a native of Mysore, how is it that he
chose Madras as his place of residence?

Right through his stay in Mysore, other than
through the Maharaja, he did not find many
persons interested in learning what he had to teach.
Only a few showed appreciation for the knowledge
that he possessed. We moved to Madras
in 1952 and whenever I asked him to consider
moving back to our native place he would say
that Madras, now Tamil Nadu, was the only
place where culture and knowledge were still
respected. It was on the pleading of the people
of Madras that he came to stay here. The leading
citizens of Madras were eager that he spread the
knowledge that he possessed among their people
and offered him the facilities to do so.

What did he admire in the British and the
West which he felt India could emulate and
learn from?

My father was not a political person. He
was a part of the 'other India' which has
through the ages been transmitting its teachings
from generation to generation unaffected by the
existing political situation, This he felt was
India's greatest treasure, Whatever may be the
economic plunder by the various invaders and
occupiers as long as this chain was continued he
felt that all else was of little consequence.
The fact that the British did not interfere in or
meddle with the religious life of India was for
him their greatest virtue. After independence,
this was not the case. He believed that the
decay in the various institutions was due to the
interference by politicians in religious life.

What did he feel about the rebellion of youth
against being bound by tradition anB the word
and authority of their fathers? Did he rebel in
his youth?

A young person rebels when he is dissatisfied
with the explanation given to him for an action
required of him. And when he is given no explanation
at all but ordered, the tendency to rebel
is greater. My father would answer any question,
however unconventional or unorthodox it
may have been. He never considered the asking
of questions, a sign of disrespect or impertinence
but rather, an essential aspect of the process of
learning.

In his youth he was independent and unafraid of
challenging even the most well-established orthodoxy.
During his stay in Benares he was well
known for the fiery debates he would have with
the great scholars of that city. He never accepted
a point of view with which he was at variance
unless it was validated to him in the light of the
Sastra-s. His enormous knowledge of the sastra-s
and his interpretations of them earned him high
respect from the pundits of that city.

Could you describe some aspects of his personality 
and the qualities in a person that would
please him?

Straightforwardness. He could not stand
hypocrisy. You could tell him something unpleasant
straight to his face and he would accept
it and still accept you but he would see through
insincerity easily. Till the end, he was extremely
alert to all that a person was saying and would
make gentle fun of any inconsistencies in ideas.
He had a very good and subtle sense of humour
and was a great favourite with children.

Has he even been to the movies? What were
his other recreations?

One of the first movies I saw was one which he
took the whole family to see. I think the name
was Bhadracala Ramdas, a Telugu movie.
He didn't have much free time but, enjoyed
gardening and conversation with the family,
where he caught up on the daily activities and
news of all members. Whenever he had collected
some money and had some free time he would
go on a pilgrimage taking both the family and
his students with him. Tirupati was a favourite
pilgrimage site.


What were his favourite foods?
You might be surprised to know that he relished
good food. He was from Andhra and so, relished
food that was hot and spicy. He was very fond
of sweets and would eat them in great quantities.
With all this he would always have ghee.
Ghee formed a very important part of his diet
and whatever the food, it would be accompanied
with large quantities of ghee. Of course, he
was also doing asana-s for three to four hours
daily in addition to his pranayama His practice was
extremely rigorous  and that may account for
his being able to handle these large quantities of
spicy and sweet foods.

There was one golden rule, that food should always
be fresh and eaten right after being cooked.
The food of the morning was never eaten in
the evening. He was a very good cook himself
and could make difficult preparations quite artistically.
The Maharaja of Mysore would eat the
same food that my father ate. My mother would
cook for both in the manner my father required,
using herbs and special ingredients.


What was the state of the  Sanskrit language
in his early days? What did he think of its
decline?

In his days Sanskrit was still reasonably widely
spoken among the scholars. At the Parakala
Math, during the debates there would be forty
or fifty scholars present and they would all be
fluent in Sanskrit.

With the coming of Independence, my father felt
that there would be a shift to Western life styles.
Simultaneous with this, there would be a resurgence
of the regional languages and Sanskrit
would die a natural death. This came to pass in
his own lifetime and he accepted this as a natural
consequence of the changing trends. He must
have been deeply pained at this but never showed
or gave expression to it. Sanskrit, he would say,
was a 'sampurnabhasa' (complete language).
He was overjoyed when he came upon anyone
who could speak to him in Sanskrit, however
imperfectly.


What did he think of yoga as a means to
awaken the kundalini?

The main goal in yoga is vairagya, being detached
and, brahmacarya, seeing truth. The
practices that do not help in these goals are
vamacara, practices worth condemning. He
called kundalini yoga, vamacara. He has studied
all the sastra-s and yoga texts and even written
his own articles on kundalini but never referred
to anything called kundalini yoga. The pursuit of
powers is contrary to the goal of vairagya and
therefore not classifiable as yoga.

Similarly, tantra yoga, where sex is used as an
aid to yoga is contrary to the goal of brah'macarya,
This too, he did not consider yoga and
called vamacarya,

What were the most important pilgrimage
centres in India, according to him?

In India, pilgrimages are undertaken to places
mentioned in our mythology, as having been
made holy by Cods. They are also undertaken
to places associated with holy men. A pilgrim
embarks on a pilgrimage with a feeling of
devotion. In India there are thousands of such
pilgrimage sites and each person will have a
few places to which he is attracted and drawn
towards. In the case of my father, the important
pilgrimage sites for him were:

Tirupati, Srirangam, Badrinath, Kanchipuram,
Koppal, Alwar Tirunagari, Benares, Mukti
Narayana Ksetram, Gaya and Melkote.

Whenever he could, he would undertake
pilgrimages to these Places.

In addition, there are rivers mentioned in the
Sastra-s in which one must bathe in the course
of one's lifetime. Here too, it is the association
with the Gods that makes these rivers holy and
especially so at a particular place where the river
is associated with the God.

These rivers are Ganga, Yamuna, Godavari,
Triveni, Naramada, Sindhu, Kaveri and Pushkar
lake

He had also undertaken pilgrimages to these sites
and bathed in these rivers.

                                   *

Krishnamacharya's 32 Sirsasana ( headstand ) variations

"One day Krishanamacharya was conducting a “rare” demonstration-class where he mentioned that there are thirty-two variations of headstands.  The class was silent.  A.G.Mohan doubted him but did not say anything, however, the muscles in his face betrayed him and showed his feelings. Krishnamacharya looks at him and says:

“What? It looks like you don’t believe me.  Fold that mat and place it here“. He then demonstrated the 32 variations of headstand.  He was 85 years-old."

Krishnamacharya His Life and Teachings by A.G.Mohan.


As well as the headstand variations that Krishnamacharya taught his long time student Srivatsa Ramaswami I have a large number of photos from the later edition of Yogasanagaliu of Krishnamacharya demonstrating headstand variations aged 84, I also have screenshots of Krishnamachary's headstand variation in the 1938 documentary footage. I thought it would be interesting to see if I could come up with 32 variations, these may not have been the ones Krishnamacharya demonstrated to AG Mohan, referred to in the quote above but perhaps not so far off.

Going by the 1938 Mysore documentary many if not most of these variations seem to have been floating around back in the 1930s when Pattabhi jois was a student of Krishnamacharya's at the Mysore palace.

1. Sirsasana

2. Akunchanasana left and right

3. Akunchanasana

4. Ardha padma Akunchanasana

5.

6. Viparita garundasna

7. Urdva konasana

8.

9. Urdva badha konasana

10.  Urdva padmasana

11.

12. Akunchita Urdva padmasana

13.

14.

15.

16.

17.

18.

19.

20.

21.

22.

23. Salamba and Niralumba variations making up the seven headstands in the Ashtanga intemediate series

24.

25.

26.

27. In this variation the hands are place on the shoulders

28.Variations from Krishnamacharya's Yoga Makaranda part II

29.

30. Viparita dandasana

31. BKS Iyengar 1938 Documentary

32. Sirsasana Mandala 32. Sirsasana Mandala (Left BKS Iynegar 1938)

ALSO

BKS Iyengar. Leg behind head sirsasana variation

RELATED POSTS

Sirsasana Video Library

http://grimmly2007.blogspot.jp/2016/02/sirsasana-headstand-variations-library.html

Krishnamacharya's trickly Eka pada Sirsasana variations from Yoga makaranda Part II

http://grimmly2007.blogspot.jp/2015/03/krishnamacharyas-tricky-ekapada.html

Krishnamacharya's Mysore headstand variations

http://grimmly2007.blogspot.jp/2014/11/krishnamacharyas-1930s-mysore-headstand.html

David Garrigues new book and Video course on headstands

http://grimmly2007.blogspot.jp/2016/02/new-book-and-downloadable-video-course.html

Lotus to headstand

http://grimmly2007.blogspot.jp/2010/08/lotus-to-headstand-from-vinyasa-krama.html

ALSO

Krishnamacharya's alternatives to headstands

http://grimmly2007.blogspot.jp/2014/10/krishnamacharyas-alternatives-to.html