Reflection on Ashtanga Vinyasa Parampara

Feburary 16 th 2025

An article written by Nicholas Fournie for our 200 hr Ashtanga Intensive Training.

The practice of yoga has become a global phenomenon, yet its historical context and the

breadth of practices it encompasses are often overlooked. As noted in Roots of Yoga, the

dominance of a small number of posture-oriented systems has shaped a limited understanding of

what yoga truly is and does. The history of yoga extends far beyond the asana-based practices

that dominate modern yoga studios, tracing its roots back to early South Asian traditions that

incorporated visionary meditation, mantra repetition, and breath control long before

psychophysical techniques emerged around 500 BCE.

Yoga, at its core, is the practical application of the sankhya philosophy, a dualistic system

that distinguishes between Purusha (eternal consciousness) and Prakriti (the changing material

world). While sankhya provides the theoretical framework, yoga offers the methods and

practices that help the practitioner realize and experience the eternal aspects of their being.

Through disciplined practice, one moves beyond identification with the temporary and

conditioned aspects of existence to recognize their deeper, unchanging nature. The system of

yoga that ashtanga practitioners know today is deeply connected to the Yoga Sutras of Patanjali

and the postures taught by Krishnamacharya. While yoga as a whole is the practical application

of the sankhya philosophy, its forms have evolved differently across Asia. Ashtanga’s specific

lineage begins with this broader philosophical context before narrowing to the Yoga Sutras and

the psychophysical techniques formalized by Krishnamacharya and his teachers. Though Swami

Satchidananda’s introduction to the Yoga Sutras dates the text anywhere from 5000 BCE to 300

CE, scholars commonly attribute them to the 4th century CE. Patanjali’s identity remains

shrouded in myth, yet his text is widely recognized as the foundation of ashtanga yoga. In Book

2, Verse 29, the Yoga Sutras list the eight limbs of yoga for the first time, yet the text as a whole

emphasizes raja yoga (psychospiritual practices) while making only brief references to hatha

yoga (physiospiritual practises). Nonetheless, the listing of the eight limbs of yoga marks the

historical emergence of the ashtanga system.

Modern practitioners of ashtanga yoga owe much to Tirumalai Krishnamacharya

(1888–1989), who played a pivotal role in reviving and systematizing yoga practice. Born into a

Telugu Iyengar family, Krishnamacharya was raised in the Bhakti tradition of Vaishnavism,

which emphasizes devotion to God. His early education in Mysore immersed him in Bhakti

tradition, and his studies eventually took him to Varanasi, where he deepened his knowledge of

yoga. His life story is contentious, and accounts of his studies beyond Nepal remain speculative.

What is clear is that his work marked a turning point for the prominence of asana practice.

In 1926, the Maharaja of Mysore, Krishna Raja Wadiyar IV, encountered

Krishnamacharya in Varanasi and was so impressed by his knowledge and therapeutic skills that

he invited him to teach at the Mysore Palace. Krishnamacharya quickly became a trusted advisor,

earning the title of Asthana Vidwan, a member of the royal intelligentsia. His time in Mysore

significantly influenced the trajectory of modern yoga, as he played a crucial role in popularizing

asana practice. Scholars agree that while no ancient Sanskrit texts explicitly outline the asana

system we recognize today, yoga as a lived tradition was passed down through teachers rather

than written records. Krishnamacharya himself claimed to have studied under the elusive

Yogeshwara Ramamohana Brahmachari, supposedly in a remote cave near Mount Kailash,

where he learned thousands of asanas and developed his expertise in yoga therapy.

Despite Krishnamacharya’s Bhakti lineage, his yoga practice did not necessitate

Vaishnava belief. His teachings emphasized the Yoga Sutras and asanas as therapeutic disciplines

rather than religious doctrines. His approach was holistic, integrating asana, breathwork, and

philosophy while maintaining a practical focus. This pragmatic application of yoga led to its

expansion under his guidance.

The Maharaja of Mysore saw potential in using yoga as a means to improve public health

and encouraged Krishnamacharya to perform demonstrations to generate interest. This initiative

led to a growing number of disciples, including his brother-in-law B. K. S. Iyengar and Pattabhi

Jois, both of whom helped shape the modern practice of asana yoga. Another of

Krishnamacharya’s students who also studied under Pattabhi Jois and contributed to popularizing

what is now known as ashtanga yoga is our teacher, B. N. S. Iyengar. As Joey Paz notes, B. N. S.

Iyengar “remains the world’s eldest living teacher of ashtanga vinyasa yoga living in the world.

At age 98, he continues to teach daily classes in yogasana, mudra, pranayama, and philosophy in

Mysore, India.”

Today, the ashtanga system is recognized as a method of purifying the body and nervous

system, forming a crucial component of hatha yoga. This purification process lays the foundation

for deeper mental and spiritual transformation, aligning with the traditional yogic path that

moves from the body to the mind and ultimately to the soul. The integration of physical postures

with breath control, concentration, and ethical precepts has allowed ashtanga yoga to thrive as

both a discipline and a transformative practice. Although modern yoga is often reduced to fitness

or stress relief, its deeper purpose remains a systematic path to self-realization. It is an interesting

challenge to teachers of the contemporary ashtanga tradition, to reflect on the emphasis they

place on asana practice, and ask how they can include the depths of Raja Yoga into their realm of

influence.

While the contemporary landscape of yoga is diverse, with styles ranging from power

yoga to restorative yoga, the lineage stemming from Krishnamacharya remains one of the most

influential. Krishnamacharya’s emphasis on a structured yet adaptable practice continues to

inspire students around the world. His disciples further refined and disseminated these teachings,

ensuring their continuity into the modern era. The dissemination of yoga in the West, was

another form of yoga’s applicability and adaptability. The eight limbs of yoga, as outlined in the

Yoga Sutras, continue to provide a guiding framework for practitioners seeking not just physical

benefits but also mental clarity and spiritual insight.

In tracing the history of yoga, we recognize that its evolution has been shaped by cultural,

philosophical, and individual contributions. As practitioners, we inherit this lineage with an

awareness of both its ancient wisdom and its modern expressions. Through dedicated practice,

we engage in a tradition that is both timeless and continually evolving, bridging the past with the

present in our pursuit of equanimity, perseverance, and ultimately, enlightenment.