Yoga Guidebook - Level-1 (6 Feb 2017)

Certification of
Yoga Professionals
Official Guidebook
For Level I (Instructor)
All Rights Reserved,
First Edition: New Delhi, 2016
Published & Printed by
Regd. Office: E-77, South Extension, Part - I, Delhi-110049

Corporate Office: Noida: B-25/5&6, Sector-59, Noida-201301
Sales Office: 81, Shyamlal Marg, Daryaganj, Delhi-110002
Email: [email protected]
Web: www.excelbooks.com
ISBN 978-81-8323-183-1
Under the Yoga Scheme managed by

Quality Council of India (QCI)
2nd Floor, Institution of Engineers Building
2, Bahadur Shah Zafar Marg New Delhi-110002 India
Tel. : +91-11-23378056/57
Website : www.qcin.org
Copyright © 2016
Ministry of AYUSH
Government of India
AYUSH Bhawan, B-Block, GPO Complex,
INA, New Delhi-110023
Disclaimer
This book has been designed as part of the “Voluntary Certification of Yoga Professionals” Scheme
supported by the Ministry of AYUSH and managed by Quality Council of India (QCI). The information
contained herein has been obtained from multiple sources deemed reliable. The contents of this
book are indicative of the mentioned syllabi and it does not guarantee that by studying the book
alone a candidate shall qualify the examination. All images pertaining to Yoga asanas and postures
have been obtained from Morarji Desai National Institute of Yoga (MDNIY). Content and/or images
presented in the book are the proprietary information of the respective organizations. QCI disclaims
all warranties as to the accuracy, completeness or adequacy of such information. QCI shall have
no liability for errors, omissions, or inadequacies, in the information contained herein, or for its
interpretations thereof. Every effort has been made to trace the owners of the copyright material
included in the book. The material in this publication is copyrighted. None of the part from this
publication may be reproduced, stored or distributed in any form or by any means either on paper
or electronic media, unless authorized by QCI.
YOG A
Our Vision
A healthy body and a disciplined mind are the foundations of
a world free from fear.
SHRI NARENDRA MODI
Hon’ble Prime Minister
“
Sarve Bhavantu Sukhinah
Sarve Santu Niramaya
Sarve Bhadrani Pasyantu
Ma Kascit Dukkha Bhagbhavet
May All Be Happy

May all be free from illness
“
May all see that which is auspicious
May no one suffer
FOREWORD
India, the land of mythology, spirituality and Ayurveda, is also the birth place of Yoga, an
invaluable gift to the humanity. The practice of Yoga is believed to have commenced almost 5,000
years ago. The first reference to ‘Yoga’ is found in the Rig Veda, the earliest of all the Vedas and also
the earliest available scripture for mankind. The precise date of the Rig Veda is difficult to ascertain, as
the Vedas are said to be eternal. Yoga, considered as a holistic science, provides multifarious benefits
to its practitioners. Practice of Yoga not only enhances the overall development of the body, but also
strengthens the emotional foundations of the mind and provides fulfilment to spiritual aspirations.
Today, Yoga is recognized worldwide as a great ancient art, culture and science of India. The Ministry
of AYUSH, Government of India is taking adequate steps to secure and preserve the heritage of Yoga
and expand its knowledge in its endeavour to offer the know-how of Yoga to millions of practitioners
around India and the globe, and has developed a systematic plan to achieve this objective.
This book is a step towards spreading the message of Yoga in its true essence and spirit across
the globe. While Yoga should be adopted as a way of life and practiced as a daily routine for achieving
the physical and mental health, one should be fully conversant with its spiritual depth and benefits for
realizing the synchronization and harmony of body, mind and soul. When considered in the sense of
‘union’, Yoga also unites the individual consciousness with cosmic consciousness. Yogic practices, done
sincerely and regularly over a prolonged period of time will enhance the psycho-physical personality
of the practitioners.
The Yogasutras of Patanjali are considered as the basic text of Yoga philosophy (Yoga
Darshana). Ministry of AYUSH presents this publication to broaden the horizon of Yoga in the world.
The book would have served its intended purpose, if it can act as an inspiration for a further deeper
study of Yoga.
New Delhi (Ajit M. Sharan)

21st October, 2016 Secretary
Ministry of AYUSH
Government of India
Preface
The word Yoga is derived from the Sanskrit word ‘yuj’ – which means to unite or integrate. Yoga is
most commonly known to be a Hindu spiritual and ascetic discipline, a part of which, including breath
control, simple meditation, and the adoption of specific bodily postures, is widely practiced the world
over for health and relaxation. Patanjali defined Yoga as ‘Yogah Chitta Vritti Nirodhah’, which means
“Yoga is the removal of the fluctuations of the mind”. Chitta is mind, Vrittis are thought impulses, and
Nirodah means cessation.
No exact date has been ascertained regarding the advent of Yoga. The Yoga tradition is much older;
we can find its references in the Mahabharata and the Bhagvad Gita, identifying three kinds of Yoga.
Yoga is a way of life, and finds mention in the Vedas about 5000 years ago. The classical Yoga has been
documented in Patanjali’s Yoga Sutras outlining the Eightfold Path of Yoga (Ashtanga Yoga).
Nowadays, Yoga is being practiced mainly around elevating the life force or ‘Kundalini’, which can be
achieved through a series of physical and mental exercises. At the physical level, the methods comprise
various Yoga postures or Asanas that generally aim to keep the body healthy. The mental techniques
include breathing exercises or Pranayama, and meditation or Dhyana to discipline the mind. It has
been widely reported that since humans possess physical, mental and spiritual selves, Yoga helps in
achieving the following:
• Attainment of perfect equilibrium and harmony among the three selves
• Self-healing: freeing the mind from negative blocks and removing toxins from the body
• Increased personal power and self-awareness
• Increased attention, focus and concentration
• Reduced stress and tension in the physical body by activating the para-sympathetic nervous system
People across the globe strive to practice Yoga for achieving a better quality of life. They need to be
informed of credible and competent personnel for imparting training to them to practice Yoga. The
Scheme for Voluntary Certification for Yoga Professionals has been conceived and launched with the
aim of enlightening the world to the power of Yoga, which has its origin in India.
Acknowledgements
The conceptualization, planning and publishing of this book is the outcome of tireless efforts of
countless people. We are indebted to the dedication shown by numerous zealots. However, we take
this opportunity to wholeheartedly acknowledge the efforts of some who left an undisputed imprint
on the quality of this outcome.
The creation of this book has been an overwhelming experience for all those who have worked towards
giving it a shape and defining the contours of a vast subject where skipping a word or a sentence could
simply manifest in diluting the importance of Yoga philosophy. Yet, balancing the content towards the
readers in mind and what must define the core of Yoga has been an arduous task.
We got the benefit of the vast knowledge, experience and practical exposure of Yoga through discussions
with Sri Sri Ravi Shankar, Yogrishi Ramdev, Dr. H. R. Nagendra and Smt. Hansa Ji. Our sincere thanks to
Dr HR Nagendra, Chancellor, S-VYASA and the Chairperson, Technical committee, QCI Yoga Certification,
who initiated the idea of bringing Level-1 Yoga guide book – a simplified version of Level-2 Yoga guide
book. He was also instrumental in giving continues guidance and support in bringing this book.
We also thank Dr Ishwar V. Basavaraddi, Director, MDNIY for his continuous support in developing these
Yoga guide books. Many others allowed us to decipher the intent and content in its purity through their
technical sharpness, such as Shri Suneel Singh, Dr. Jaideep Arya, Shri. Arun Pandala, Shri. P.C. Kapoor,
and members of the Technical Committee of the Yoga Certification Scheme. We are indebted to all our
gurus who showed us the path and forced us to tread it carefully.
Dr. I. V. Basavaraddi’s inputs and review associated with the technical content are also worth applauding.
His inspirational guidance and generous efforts to ensure that the rich traditions of Yoga practiced
through the centuries is preserved was commendable. His contribution will always be revered.
Dr. N. Ganesh Rao’s immense contribution to the technical content of this book is highly commendable.
He, by his experience and noble efforts, translated the book into reality.
A very special appreciation and honour goes, of course, to Dr. Karuna Nagarajan who took such unique
and idiosyncratic efforts to find ways to make the work possible. Her patience and skills both are
consummate.
This book is an outcome of the vision of Sh. Ajit N. Saran (Sec, AYUSH), Sh. Anil Kumar Ganeriwala (Joint
Secretary, AYUSH), Sh. Jitendra Sharma (formerJoint Secretary, AYUSH), Sh. Anurag Srivastava (Joint
Secretary, AYUSH) who prompted, supported and encouraged us to create this it.
I would acknowledge the contribution of Mr. Anil Jauhri, CEO NABCB, and Mr. S. Krishnamurthy for
their untiring efforts to approach all stakeholders and steer them to a common goal for the benefit of
millions around the world who would find this book a primary text to understand the nuances of yoga.
Dr. Manish Pande (Joint Director & Head PADD, Quality Council of India) deserves special mention for
his efforts in the making of this book and has played a pivotal role in bringing consensus across variety
of opinions and yet preserving the pristine beauty of Yoga. His efforts in contacting every revered
organization in India and ensuring their commitment to this book is worth – applauding.
This book would have never existed if the committed team of Excel Books Pvt. Ltd. had not persevered
with many design changes and editorial changes throughout its creation. The personal commitment of
Dr. Rajan Chopra, MD Excel Books Pvt. Ltd. in encouraging his team through the process of production
is worth appreciating.
This book is a creation of collaboration, produced for preserving the ancient knowledge of one of the
most acclaimed as well as widely practiced traditions, which is known to improve the quality of human
life. This knowledge needs to be spread widely and so this book on YOGA.
Thank you all who have been a part of this journey!
Dr. R.P. Singh
Secretary General, QCI
Contents
Foreword...........................................................................................v • The Benefits of various Asanas on different parts of the
Preface............................................................................................ vii Human Body
Acknowledgements........................................................................ viii • Limitations and Contra-indications of specific Yoga
Brief Scheme................................................................................... xii Practices
Certification Jobs........................................................................... xiii
Chapter 5: Yoga for Wellness........................................ 73
Evaluation Patterns of Certification................................................ xiv
• Health: Meaning and Definitions
Syllabus.......................................................................................... xv
• Concept of Pancha Koshas
Chapter 1: Introduction to Yoga and Yogic Practices.............. 1 • Yogic Conceptions of Health and Diseases
• Etymology of Yoga • Interdependency of physical (Prakriti) and psychological
• Brief Introduction about the Origin and Development (Triguna) components according to Ayurveda
of Yoga • Concept of Panchamahabhutas
• Yoga - Aims and Objectives • Yogic Principles of Healthy Living
• General Introduction to Darshanas with Special • Introduction to yogic diet and nutrition
Reference to Sankhya and Yoga
Chapter 6: Yoga and Stress Management.......................... 89
• General Introduction to Four Paths of Yoga
• Human psyche: Yogic and modern concepts, behaviour
• Principles of Yoga and Yogic practices
and consciousness
• Guiding Principles for Yogic Practice
• Frustration, conflicts, and psychosomatic disorders
Chapter 2: Introduction to Hatha Yoga.............................. 25 • Relationship between mind and body
• Introduction to Hatha Yoga • Mental hygiene and role of Yoga in mental hygiene
• Introduction to important Hatha Yoga Texts with special • Mental health: a Yogic perspective
reference to Hatha Pradipika and Gheranda Samhita • Prayer and meditation for mental health
• Causes of Success (Sadhaka Tattwa) and Causes of • Psychosocial environment and its importance for
Failure (Badhaka Tattwa) in Hatha Yoga Sadhana mental health (Yama and Niyama)
• Concept of Ghata and Ghata Shudhhi in Hatha Yoga • Concept of stress according to modern science and
• Purpose and utility of Shat Kriyas in Hatha Yoga Yoga
• Purpose and utility of Asana in Hatha Yoga • Role of Yoga – Stress and Life Style Management
• Purpose and importance of Pranayama in Hatha Yoga
Chapter 7: Familiarity with Body Joints and Vyayama......... 111
Chapter 3: Introduction to Patanjala Yoga......................... 43 • Movement of Key Joints
• Definition, Nature and Aim of Yoga according to Patanjali • Sukshma Vyayama
• Concept of Chitta and Chitta Bhumis; Chitta Vrittis and • Shat Kriyas
Chitta Vrittinirodhopaya (Abhyasa and Vairagya)
Chapter 8: Suryanamaskar and Asanas........................... 131
• Concept of Ishwara and Ishwara Pranidhana
• Introduction to Suryanamaskar (The Sun Salutation)
• Chitta Vikshepas (Antarayas) and their associates
• Technique of Suryanamaskar Practice
(Sahabhuvas)
• Asanas
• Concept of Chitta Prasadana and their relevance in
• Five Spinal Movements in Yoga
mental well-being
• Kleshas and their significance in Yoga Chapter 9: Pranayama and Meditation........................... 157
• Ashtanga Yoga of Patanjali: Its Purpose, Effects, and • Introduction to Pranayama
Significance • Meditation – The Concept
• Practical Techniques of Meditation
Chapter 4: Introduction to Human Systems, Yoga and Health..... 57
• The Nine systems of the Human Body Chapter 10: Teaching Practice....................................... 183
• Functions of different systems of the Human Body • Teaching Yoga
• Introduction to Sensory Organs • Principles and Skills for Educating Aspirants
• Neuromuscular Co-ordination of Sensory Organs • Teaching Yoga in a Group Setting
• Basic understanding of Exercise Physiology Appendix................................................................ 203
• Homeostasis Bibliography and Some Reference Books.......................... 207
Brief Scheme
Indian scriptures richly describe Yoga as an ancient discipline developed by rishis and practised
through centuries. The literature on Yoga has evolved over the years with references to the ancient
scriptures of India. The prevalence, popularity and its effect on the human mind and body are
predominantly accepted world over.
The Hon’ble Prime Minister of India, Shri Narendra Modi, had desired to spread worldwide India’s
traditional knowledge of Yoga, with credible systems in place to assure quality of Yoga practices
across the world. The Ministry of AYUSH (Ayurveda, Yoga & Naturopathy, Unani, Siddha and
Homoeopathy), Government of India, in pursuance of the above and in the wake of declaration
of International Yoga Day in 2015, identified the Quality Council of India (QCI) to develop Scheme
for Voluntary Certification of Yoga Professionals. QCI is an autonomous body set-up by Ministry of
Commerce & Industry, Government of India.
The Scheme, by the name of ‘Scheme for Voluntary Certification Yoga Professionals’, was launched
on 22nd June, 2015 by the Hon’ble Home Minister, Shri Rajnath Singh, in the valedictory function
of the International Yoga Day celebrations.
The Competence Standard for the Scheme was prepared by engaging a group of experts having
knowledge on different schools of Yoga. As is required internationally for designing a Scheme, a
multi-stakeholder Steering Committee was constituted which was chaired by Sri Sri Ravi Shankar
Ji, along with members from the Government, Yoga Institutions, Universities, Industry Bodies,
related organizations and experts. The Scheme is supported by a technical committee for technical
standards and a certification committee to define the process of certification of Yoga professionals.
For this Voluntary Scheme, Ministry of AYUSH is the mentor, while QCI is the Scheme Owner. The
Scheme aims to certify the competence of Yoga professionals using the principles of third party
assessment by:
• Defining the competence requirements in terms of knowledge and skills to be complied with
by Yoga professionals in the form of Competence Standard.
• Defining the process of evaluation and certification in the form of Certification Process.
• Laying down requirements for competence and operation of assessment bodies through
Accreditation.
Incentivising/Benefits to Certified Yoga Professionals
• Certified Level-2 Yoga professionals will be sponsored by Indian Council of Cultural Relations
to travel to various countries on the occasion of the International Day of Yoga each year.
• List of successful candidates with their details will be displayed on the Ministry of AYUSH website.
• Yoga professionals will get employment Opportunities in Government Schools, Colleges,
Yoga Institutions and other Government recruitments in Yoga stream. Preference to certified
candidates in Yoga teacher recruitments in India as well as opportunities abroad.
• The Indian Council for Cultural Relations (ICCR) has been requested to mandate that for all
overseas Yoga appointments. Also, In a major thrust to the Scheme, the Ministry of AYUSH,
Government of India has announced 100% reimbursement of fee through QCI, for first 2000
successful candidates that pass in the first attempt.
A dedicated website for the Scheme (www.yogacertification.qci.org.in) has been created and all
information is available on it.
Certification Jobs
The QCI has designed the Scheme for Voluntary Certification for Yoga Professionals by adopting
the principles and requirements laid down in the international standard, “ISO/IEC 17024:2012(E)
General Requirements for Bodies Operating Certification of Persons”. These bodies are accredited
by National Accreditation Board for Certification Bodies, a constituent board of QCI. The focus of
the Scheme is to certify the competence of Yoga Professionals who provide Yoga lessons/classes
as teachers or by whatever nomenclature they are called. This Scheme for Yoga Professionals will
evaluate four levels of competence:
• Level 1: Yoga Instructor l Level 2: Yoga Teacher
• Level 3: Yoga Master l Level 4: Yoga Acharya
Yoga certification exam can be taken from anywhere across the globe through an online assessment
system.
The following table indicates competency levels as specified under the Scheme:
Knowledge: Skills:
There shall be three (3) levels of understanding There shall be two (2) levels of understanding
as described below as described below
IN-DEPTH
KNOWLEDGE
Through study
and practicum, ABILITY TO
KNOWLEDGE possess a APPLY THE
KNOWLEDGE
Possess an confident,
understanding in-depth Demonstrate
of all aspects understanding DEMONSTRATION the application
FAMILIARITY of a subject ABILITY of knowledge
of the subject
Possess introductory and its specific and its multiple Demonstrate to specific
knowledge of a applications to applications the ability to Yoga
subject sufficient to the practice of as well as undertake practices.
bring the aspirant’s Yoga. its potential particular tasks
awareness to the limitations in associated
existence and the practice of with the work
central essence of Yoga. of a Yoga
that subject and Professional.
to know when
further knowledge
is required for the
practice of Yoga.
Evaluation Patterns
of Certification
The Scheme for Voluntary Certification for Yoga Professionals has a set of requirements as criteria
against which the candidates shall be evaluated before being certified. These competence criteria
to be used for evaluation of Yoga Professionals are also termed as Competence Standard. The
objective of laying down the competence criteria or Standard is to provide a framework for
examiners to assess the competence of candidates for validating their competency as Yoga
professionals.
The criteria for evaluation of candidates includes assessing the knowledge and skill of a Yoga
professional. The weightage of knowledge and skills is equally distributed while evaluating all the
levels of Yoga professionals. The assessment of Yoga professionals shall be based on the scores
secured by them.
The mark distribution for Level 1 – Yoga Instructor and Level 2 – Yoga Teacher is presented in
Table 1 and 2 below, respectively. These tables indicate the distribution of marks in various
sections of Knowledge and Skill. For Levels 3 (Master) and 4 (Acharya) the attributes of Knowledge
and Skill shall remain the same but the weightage will be adjusted as per the focus required in
Level 3 and 4.
Table 1: Mark Distribution for Level 1 – Table 2: Mark Distribution for Level 2 –
Yoga Instructor Yoga Teacher
25%
20%
20% 20%
15% 15% 15%

Instructing the students, Instructing skills
Introduction to Yoga and Yogic practices
Introduction to human body and psyche
10% 10% 10% 10% 10% 10% 10%

Principles and fundamentals of Yoga
Yogic Sukshma Vyayama and Shat Kriyas

Yogic Sukshma Vyayama, Surya Namaskar
Surya Namaskar and Yogasana

Applications of Yoga (Anatomy,
Physiology, Psychology & Diet)
and knowledge of Shat Kriyas
Pranayama and Meditation

Introduction to Yoga Texts
Teaching Practice
Communication
Asanas
Knowledge Skill Knowledge Skill

Syllabus
COMPETENCE STANDARD FOR LEVEL 1 – YOGA INSTRUCTOR
SECTION 1
1.1
Introduction to Yoga and Yogic practices
Í Etymology of Yoga and definitions of Yoga in different Classical Yoga texts
Í Brief introduction to origin, history and development of Yoga
Í Aim, Objectives and Misconceptions about Yoga
Í General Introduction to Shad Darshanas with special reference to Sankhya and Yoga
Í General introduction to four paths of Yoga; Principles of Yoga and Yogic practices
Í Guidelines for Instructors
1.2
Introduction to Hatha Yoga
Í Distinction between Yoga Asana and Non-Yogic physical practices
Í Introduction to important Hatha Yoga Texts with special reference to Hatha Yoga Pradipika
and Gheranda Samhita
Í Concept of Yogic Diet
Í Causes of Success (Sadhaka Tattwa) and Causes of Failure (Badhaka Tattwa) in Hatha Yoga
Sadhana
Í Concept of Ghata and Ghata Shudhhi in Hatha Yoga
Í Purpose and utility of Shat Kriyas in Hatha Yoga
Í Purpose and utility of Asanas in Hatha Yoga
Í Purpose and importance of Pranayama in Hatha Yoga
1.3
Introduction to Patanjali
Í Definition, Nature and Aim of Yoga according to Patanjali
Í Concept of Chitta and Chitta Bhumis; Chitta Vrittis and Chitta Vrittinirodhopaya (Abhyasa and
Vairagya)
Í Concept of Ishwara and Ishwara Pranidhana
Í Chitta Vikshepas (Antarayas) and their associates (Sahabhuvas)
Í Concept of Chitta Prasadana and their relevance in mental well-being
Í Kleshas and their significance in Yoga
Í Ashtanga Yoga of Patanjali: its purpose, effects, and significance
SECTION 2
2.1
Introduction to Human Systems, Yoga and Health
Í The nine systems of the human body
xv
Í Functions of different systems of the human body
Í Introduction to sensory organs
Í Neuromuscular coordination of sensory organs
Í Basic understanding of exercise physiology
Í Homeostasis
Í The benefits of various asanas on different parts of the human body
Í Limitations and contra-indications of specific Yoga practices
2.2
Yoga for Wellness
Í Health, its meaning and definitions
Í Yogic conceptions of health and diseases
Í Concept of Pancha Koshas
Í Concept of Triguna
Í Concept of Panchamahabhutas
Í Yogic principles of healthy living
Í Introduction to yogic diet and nutrition
2.3
Yoga and Stress Management
Í Human psyche: Yogic and modern concepts, behaviour and consciousness
Í Frustration, conflicts, and psychosomatic disorders
Í Relationship between mind and body
Í Mental hygiene and role of Yoga in mental hygiene
Í Mental health: a Yogic perspective
Í Prayer and meditation for mental health
Í Psycho-social environment and its importance for mental health (Yama and Niyama)
Í Concept of stress according to modern science and Yoga
Í Role of Yoga in stress management
Í Role of Yoga in life management
SECTION 3
3.1 Movement of Key Body Joints
Familiarity with the movement of key joints of the body and demonstrate ability to perform the
same: neck, fingers, wrist, elbow, shoulder, toes, ankle, knee, waist/hip.
3.2 Sukhshma Vyayama and Shat Kriyas
Familiarity with Neti, Dhauti, Kapalabhati, Trataka, Basti, Nauli.
SECTION 4
4.1 Surya Namaskar (Sun Salutation)
Knowledge of and demonstration ability to perform Surya Namaskar.
xvi
4.2 Asanas
Í Knowledge of basic postures and demonstrated ability to perform these postures:
Saravangasana (shoulder stand); Halasana (the plough); Matsyasana (the fish);
Paschimottanasana (the sitting forward bend); Bhujangasana (the cobra); Salabhasana (the
locust); Dhanurasana (the bow); Ardh Matsyendrasana (the half spinal twist); Kakasana or
Bakasana (the crow or crane); Padahasthasana (the standing forward bend); Trikonasana
(the triangle).
Í Knowledge of another five asanas and demonstrating ability to perform the same: Tadasana
(palm tree pose); Utkatasana (chair pose); Ushtrasana (camel pose); Pawanmuktasana (wind
releasing pose); Vrikshasana (tree pose).
Í Knowledge of the Sanskrit names of postures and breathing exercises, their detailed benefits
and caution.
Í Knowledge of five spinal movements – inverted, forward, backward, lateral twist, and lateral
bend of the spine – (Flexion, Extension, Lateral Flexion, Axial Rotation and Axial Extension).
Í Knowledge of total Yogic exercise through the practice of asanas, proper relaxation, proper
breathing, contra-indications, cautions and medical considerations, obvious and subtle
benefits, and modification in basic postures to accommodate limitations.
SECTION 5
5.1 Pranayama
Í Familiarity with and Demonstrated ability to perform abdominal (diaphragmatic), thoracic,
clavicular breathing and the full Yogic breath.
Í Familiarity with and demonstrated ability to perform Anuloma Viloma, Bhastrika,
Chandrabhedana, Suryabhedhana, Ujjayi, Bhramari, Sheetali, Sheetkari, and the knowledge
of their benefits, limitations and techniques.
5.2
Practices Leading to Meditation
Í Familiarity with and demonstrating ability to perform Dharana and Dhyana and allied
practices, like Mudras, Mantra and Japa.
Í Familiarity with the concept of environment for meditation and the benefits of meditation on
health and well-being and its practical application in modern life.
SECTION 6
6.1
Knowledge of Teaching Practice
Í The scope of practice of Yoga and how to assess the need to refer to other professional
services when needed.
Í Observed capacity for well-developed communication skills, like listening, presence, direc-
tive and non-directive dialogue.
xvii
6.2
Demonstrating Ability to Teach Practice
Í To recognize, adjust and adapt to specific aspirant’s needs in a progressive class.
Í To recognize and manage the subtle dynamics inherent in the teacher-aspirant relationship.
6.3 Principles and Skills for Educating Aspirants

Familiarity with and demonstrated ability to apply effective teaching methods, adapt to unique
styles of learning, provide supportive and effective feedback, acknowledge the aspirant’s progress,
and cope with difficulties.
6.4
Principles and Skills for Working with Groups
Í Familiarity with and demonstrated ability to design and implement group programs.
Í Familiarity of group dynamics and allied techniques of communication skills, time
management, and the establishment of priorities and boundaries.
Í Familiarity with techniques to address the specific needs of individual participants, to the
degree possible in a group setting.
xviii
CHAPTER 1
INTRODUCTION TO YOGA AND
YOGIC PRACTICES
Structure
ÍÍ Learning Outcomes
ÍÍ Introduction
1.1 Etymology of Yoga Learning
Outcomes
1.2 Brief Introduction about the Origin and
Development of Yoga After studying this chapter, you should
1.3 Yoga - Aims and Objectives be able to:
1.4 General Introduction to Darshanas with ÍÍ Describe and understand the spiritual
Special Reference to Sankhya and Yoga essence of yoga
1.5 General Introduction to Four Paths of Yoga ÍÍ Discuss the origin and development
of yoga
1.6 Principles of Yoga and Yogic Practices
ÍÍ Outline the aims and objectives of
1.7 Guiding Principles for Yogic Practice
yoga
ÍÍ Summary
ÍÍ Explain the concept of Darshanas
ÍÍ Keywords with Special Reference to Sankhya
ÍÍ Self-Assessment Questions and Yoga
ÍÍ Further Readings ÍÍ Describe the different paths of yoga
ÍÍ Explain various principles of yoga and
yogic practices
Introduction
Yoga is a vast discipline aimed at integrating mind, body and spirit to achieve a state of enlightenment
or self-realization. Yoga is the science of right-living and it works wonders when integrated into our
daily life. It works on all aspects of the person — the physical, emotional, intellectual and spiritual. The
different branches of yoga prescribe different approaches and techniques but they all ultimately lead
to the same goal of enlightenment.
The essence of yoga is practical and scientific, as it lays emphasis on direct experience and tangible
results. It is not a religion, but a practice of self-inquiry and inner exploration. As the cultural and
religious diversity of practitioners attest, yogic philosophy speaks of universal truths that can be
incorporated into any belief system. All yoga practices have the same goal or destination – the discovery
and fulfillment of the human potential.
Certification of Yoga Professionals – Official Guidebook (Level 1)
1.1 Etymology of Yoga

The Sanskrit word “Yoga” is derived from the Notes
verbal root “yuj”. Yoga when commonly translated
With so many aspirants climbing into the bandwagon of
means union. In many yogic traditions, this union yoga for different reasons, it is becoming more difficult
refers to the union of jeevatma (individual self) to answer the question, “What is Yoga?”. Each teacher
with the paramatma (the universal self). uses Yoga differently as per the receptibility levels of
their students. Beginner yoga practitioners aspiring to
According to Panini,the great Sanskrit grammarian become teachers, search for schools that simply teach the
of 6th century BC, the verbal root yuj has three kind of yoga they are already used to or are comfortable
with. These changes mean that Yoga is transforming into
connotations:
something vastly different from the original tradition, so
(i) yujir yoge (yuj connotes union or yoking) much so that Yoga experts who studied the discipline
about three decades ago sometimes do not recognize it
(ii) yuja samadhau (yuj connotes concentration) as “Yoga” anymore.
(iii) yuja samyamane (yuj connotes control).
In the context of the Yoga Sutras of Maharshi Definitions of Yoga
Patanjali, the word yoga has been used in the There are many definitions of Yoga, which apply
sense of concentration in consonance with the to all levels of existence and awareness. Yoga is
connotation yuja samadhau. Vyasa, the authentic usually defined as a union between the Individual
commentator of Yoga Sutra, considers yoga as self and the supereme Self. In other words, yoga
Samadhi (concentration). is the union of the “apparent man” identified with
body, mind and senses with the “real man” who is
Yoga is the discipline (sadhana) or a continuous
free from all sorts of worldly limitations. In this
effort to attain that supreme state of realisation
sense, the aim of Yoga is to help us realize our
through intense concentration. According to identity with the Real. It is a total transformation
some exponents of yoga, the purpose of Yoga is of an individual to its ultimate nature.
to attain spiritual perfection through the control
Patanjali defines Yoga as, “complete cessation
of the body, senses and mind.
of mental modifications.” Expounding Patanjali
Yoga is an applied science, a systematized discipline Swami Vivekananda writes: “Yoga is restraining
to bring about a definite end. It takes up the laws the mind-stuff (Chitta) from taking various forms
of psychology, applicable to the unfolding of (Vrittis).” The mental modifications are termed
the whole consciousness of man on every plane chitta vrittis by him. When the mental modifications
of the world and applies them rationally in a are annihilated, the seer abides in its real nature. In
particular case. Yoga-Vasishtha, the essence of Yoga is beautifully
portrayed thus, ‘Manah Prashamanopayah Yoga
ityabhidhiyate’ – Yoga is called a skilful trick to calm
Mis-conceptions
ost-common down the mind. It is an Upayah, a skilful subtle
process and not a brutal, mechanical gross effort
to stop the thoughts in the mind. Some of the
Yoga is just a physical exercise. The fact is that Yoga is
a holistic discipline. It can be considered a means of definitions from the Bhagvad Gita, a very widely
balancing and harmonizing the body, mind and spirit. known classical text on Yoga, are given below:

4
Introduction to Yoga and Yogic Practices
samatvam yoga ucyate || equanimous in success and failure. Yoga is the

Yoga is the equanimity of mind. equanimity of mind”.
yogah karmasu kausalam || Buddhi-yukto jahatiha ubhe sukrta-duskrte, Tasmad

yogay yujyasva yogah karmasu kausalam.
Yoga is the art of performing action.
BG II - 50
Yoga bhavati duhkhaha ||
“Endowed with wisdom of equanimity, cast off in
Yoga is the destroyer of misery. this life both good and bad deeds. Thus, dedicate
yourself to yoga. Skill in action is yoga”.
Caution
Though a very comprehensive text, “The Yoga Sutras” does
not provide a comprehensive list of ‘asanas’ or ‘pranayama’
or gives techniques of ‘dhyana’, but has left them to be
learnt from an acharya or an enlightened preceptor.
Over the centuries, many great spiritual luminaries
have presented their commentaries on the yoga sutras.
Even to this day, contemporary yoga masters bring out
commentaries on this ancient text.
Notes
In spiritual sense, yoga is the awakening of self. It is a
method that allows us to wake up to who or what we
really are, and to know what life is all about. It allows us
to be more aware of ourselves and keeps us connected
with ourselves.
1.2 Brief Introduction about the

Fig. 1.1: The Bhagvad Gita Manuscript Origin and Development of
Two of the important definitions from the Bhagvad Yoga
Gita, an important text book of Yoga, are given Originated in ancient India, yoga typically means
below: “an integration” of mind, body and spirit. It
Yoga-sthah kuru karmani sangam tyaktva dhananjaya, involves the practice of physical postures, which is
Siddhi-asiddhyoh samo bhutva samatvam yoga ucyate. referred as asana in Sanskrit. As the name suggests,
the ultimate aim of practicing yoga is to create a
BG II - 48 balance between the body and mind and to attain
“O Dhananjaya, Perform action being steadfast self-enlightenment. In order to accomplish this
in Yoga, abandoning attachment and remaining goal, yoga makes use of different body postures,
5
breathing exercises, relaxation techniques and A number of seals and fossil remains of Indus
meditation. Yoga is associated with a healthy and Saraswati Valley Civilization with yogic motifs and
good lifestyle which leads to a balanced approach figures performing yog sadhana authenticate the
in life. The following pictures show different existence of yoga praxis in ancient India.
practices of yoga being performed by yogis in
ancient India.
Fig. 1.3: Ancient Seals and Fossil Remains with Yogic Images
Did You Know?

Fig. 1.2: Different Practices of Yoga in Ancient India
Historical evidences of the existence of yoga were seen
in the pre-Vedic period (2700 B.C.), and thereafter till
Origin of Yoga Patanjali’s period. The main sources from which we get
the information about yoga practices and the related
The origin of Yoga is traced to the ‘Vedas’. There literature during this period, are the Vedas (4), Upanishads
are references about yoga in the Vedas and the (main - 108), Smritis, the teachings of Buddhism, Jainism,
Upanishads. Besides, there have been a number Panini, Epics (2), Puranas (main - 18), etc.
of texts which are exclusively devoted to yoga.
It is difficult to ascertain a fixed time period for
the origin of these ancient texts, since historians
History of Yoga
differ on the dates when these texts were written. TThe development of yoga can be traced back to
The teachings may date back even to an earlier over 5,000 years ago but some researchers think
time and their compilation into books would have that yoga may be have existed even 10,000 years
taken place later. back. Yoga’s long rich history can be divided into
four main periods of innovation, practice and
The system of yoga is an ancient tradition and
development. These are:
having its origin in India. The practice of yoga
is believed to have started at the very dawn (i) Pre-Vedic Period
of civilization. In the yogic lore, lord Shiva is (ii) Vedic period
considered to be the first yogi or Adiyogi, and the
first Guru or Adi Guru. (iii) Classical Yoga period
It was not until the discovery of the largest (iv) Post-classical Yoga period
civilization known as Indus Valley Civilization,
that knowledge about the origin of yoga surfaced. Pre-Vedic Period
Archaeological findings, such as the yogi-like The study of the history of Indus valley
figures engraved on soapstone seal, verify the civilization reveals that the practice of yoga was
existence of yoga culture during this period. one of the significant features during this period.
6
The idols found in the excavation of the harappan (Brahman). The Upanishads expound the teachings
civilization reveal the trace of yoga culture in the of the Vedas. They took the idea of ritual sacrifice
then society. The idol of pashupati in yogic posture from the earlier part of the Vedas and internalized
is one of such specimens. it, teaching the sacrifice of the ego through self-
knowledge, action (Karma Yoga) and wisdom (Jnana
The Vedic Period Yoga). Yogic practices, particularly meditation, are
also found in Buddhism and Jainism.
This period is marked with the emergence of the
Vedas. The vedas are the knowledge par excellence.
They form the basis of Hinduism. There are four Classical Yoga
Vedas: In the pre-classical era, yoga was an incoherent
(i) Rig Veda mixture of various ideas, beliefs and techniques
that often conflicted and contradicted each other.
(ii) Sama Veda The Classical Period is defined by Patanjali’s Yoga
(iii) Yajur Veda Sutras, the first systematic presentation of Yoga.
(iv) Atharva Veda Written sometime between the 3rd and 6th century
BC, this text describes the path of Ashtanga Yoga,
The Vedas are generally divided into two sections: often called “Classical Yoga”. Patanjali organized
(i) Karma Kanda (ritual portion) the practices of yoga into an “eight- limbed path”
(ii) Jnana Kanda (knowledge portion) containing the steps and stages towards obtaining
Samadhi or enlightenment.
The Upanishads are contained in the knowledge
portion of the Vedas. The germ of the concepts These eight limbs are:
of yoga are widely available in the Upnishads. (i) Yama – social restraints/observances or
ethical values
The Vedas contain the oldest known yogic
teachings called the Vedic Yoga. (ii) Niyama – personal observances / restraints
of study, purity and tolerance
During this period, the people relied on the
dedicated Vedic Yogis (Rishis) to teach them (iii) Asanas – physical postures
how to live in divine harmony. The Rishis were (iv) Pranayama – control of life-force through
also gifted with the ability to see the ultimate breath control or regulation
reality through their intensive spiritual practice. It
(v) Pratyahara – sense withdrawal in preparation
was also during this age that the yogis living in
for meditation
seclusion became known.
(vi) Dharana – concentration
The Upanishads are the concluding portion and
essence of the Vedas. They are also called Vedanta. (vii) Dhyana – meditation
The Upnishads describe the inner vision of reality (viii) Samadhi – spiritual absorption
resulting in intense self- inquiry. These expound
upon three subjects: the jiva (embodied soul), jagat
(the world), and Ishwara (God or the creator of Did You Know?
the universe). The climax of the enquiry is the
experience of the essential identity of an individual Patanjali’s Yoga Sutras provide implicitly or explicitly,
principles for the practice of all other schools of Yoga.
soul (atman) within with the ultimate reality
7
Post-classical Yoga Babaji Maharaj, Shymacharan Lahiri, Yukteshwar

Giri, Swami Yogananda, Madhav das Maharaj,
Post-classical Yoga differs from the first three
Swami Kuvalayanandaji (Kaivalyadhama Health
since its focus is more on the present. Harmony in
and Research Institute), T. Krishnamachari
empirical is emphasized upon. At this point, we see
(Ashtanga Yoga), Swami Sivananda (Sivananda
a proliferation of literature as well as the practice
Yoga), B. K. S. Iyengar (Iyengar Yoga), Shri K.
of yoga. A few centuries after Patanjali, a number
Pattabhi Jois, Shri T. K. V. Desikachar, Swami
of Yoga masters created a system of practices
Ramdevji (Patanjali Yogpeeth, Haridwar),
designed to rejuvenate the body and prolong
Shri Yogendraji (The Yoga Institute), Swami
life. They rejected the teachings of the ancient
Satyanandaji (Bihar School of Yoga), Sri Ravi
Vedas (though not totally) and embraced the
Shankar (The Art of Living), Swami Jaggi
concept of physical body as the means to achieve
Vasudevji (Isha Yoga Center), Swami Rama,
enlightenment. They developed Tantra Yoga, which
Maharishi Mahesh Yogi, Shri O.P. Tiwari, Dr.
consists of radical techniques to cleanse the body
Nagendra H R ( SVYASA) so on and so forth.
and mind to break the knots that bind us to our
physical existence. This exploration of physical-
spiritual connection and body-centered practices
led to the creation of what we today understand Learning ACTIVITY
as Hatha Yoga.
Prepare a report on evolutionary changes that have
occurred in yoga and yogic practices in the modern age.
M ost-common
is-conceptions
1.3 Yoga - Aims and Objectives
It is necessary to be flexible before starting yoga practices.
Hence it is recommended to do loosening exercises or The ultimate aim of Yoga is to set the individual
Shitilikarana Vyayama before starting. On the contrary, free from the sufferings of life. Yoga by its
yoga can help anyone gain flexibility with regular
practice. There are subtle adjustments that a person can
systematic and conscious process of calming
make to every pose so that he/she can benefit from the down the mind erases the weaknesses in the
movements without having to endure pain. mind and builds a will power into it. In such a
mind each obstacle is conceived as a challenge
and this arouses tremendous energy to combat
Evolution of Yoga in the Modern Times the situation. Bravery becomes a part of the
Swami Vivekananda’s remarkable lectures in the personality. Steadfast to the core, such a person
West, especially in the Parliament of Religions takes up the challenges of life with marvellous
held at Chicago in 1893, mark the proliferation temperance and converts them into opportunities
of yogic culture in the modern times. The eternal for accomplishing his mission.
message of yoga emanated from the lips of
this cyclonic monk had a great influence on the
western intelligentsia. Notes
Subsequently, Yoga and its tradition received Yoga offers the goal of life and the means to reach it.
strong inspiration and impetus due to the
pioneering efforts of several legends in India. To
Yoga performs the following functions:
list the names of a few:
(i) it gives deep relaxation at the muscular level,
8
(ii) it slows down breath and maintains balance at integration of the mind, body and spirit into one
pranic level, harmonious whole. It strives for attaining inner
(iii) it increases creative and will powers at mental peace and union with the environment by means
level, of quietening the constant chatter of the mind,
creating a healthy body and being at peace with
(iv) it sharpens the intellect and calms the mind
what one is and the world around one. Achieving
down at the intellectual level,
this harmony is the core of yoga.
(v) it enhances happiness in life and equipoise at
the emotional level, and
(vi) it manifests the inherent divinity in man in all
aspects of his life.
Mis-conceptions
ost-common
It is a common misconception that yoga should be

avoided by expectant mothers. The fact is that doctors
Mis-conceptions
ost-common themselves believe that yoga is one of the best things
women can do to stay healthy during pregnancy. Yoga
encourages gentle stretching that can alleviate back pain.
The demonstration of Bhugata Samadhi, Siddhis, magic, Controlled breathing practices act as good relaxation
mantra-tantra, rope-trick etc. are not yoga. For many, techniques during pregnancy and help promote emotional
the practice of yoga is restricted to Asanas (postures). well-being of an expectant mother.
However, among the Yoga Sutras, just three sutras are
dedicated to asanas! This goes a long way in setting
right the perspective towards asanas in the context of
total yoga. Fundamentally, Hatha Yoga can be said as a 1.4 General Introduction to
preparatory process so that the body can sustain higher
levels of energy. The process begins with the body, then
Darshanas with Special
the breath, the mind, and the inner self. Reference to Sankhya and
Many consider yoga as an exercise and well-being Yoga
regimen of the Hindus. On the contrary, yoga ‘Philosophy’ in the Indian context is referred to as
does not adhere to any particular religion, belief ‘Darshana’. The word Darshana has been derived
system or community. Rather, it has always been from the verbal root drish which connotes intensive
approached as a technology for inner well-being. investigation (drishir prekshane). Therefore, darshana
Anyone who practices yoga with involvement refers to the earnest inquiry into the nature
can reap its benefits, irrespective of one’s faith, of reality. There are generally nine prominent
ethnicity or culture. philosophies in India. These nine philosophies
are grouped into two classes: the astika darshana,
and the nastika darshana. The astika darshana
Example accepts the authority of the Vedas and the nastika
darshanas, though influenced by the Vedas, do not
For instance, Power Yoga is aerobic in nature and
strength-inducing. Executing postures in an Ashtanga Yoga explicitly accept Vedic dicta. The astika darshana
class requires coordination and flexibility. Similarly, high comprises the following six philosophies: Nyaya,
level of endurance is required in a Vinyasa class. Vaiseshika, Samkhya, yoga, purva mimamsa, Vedanta
(uttara mimamsa). The Buddhism, Jainism, and the
Some people consider yoga as a mere exercise. charvaka philosophy belong to the group of the
However, yoga is much more than that. It is the nastika darshana.
9
The astika darshana according to Indian Philosophy Samkhya is a dualistic philosophy. Its two
are: metaphysical principles are the purusha and
prakriti. Purusha is the principle of consciousness
Darsana Originator
or pure consciousness. Prakriti is the principle of
Nyaya Gautama
matter. Both purusha and prakriti are eternal and
Vaiseshika Kanada independent of each other. The entire universe is
Samkhya Kapila born out of the Prakriti or the primordial matter.
Yoga Patanjali Purusha, on the other hand, is as innumerable as
Purva Mimamsa Jaimini there are living beings. Purusha is all-pervading
Vedanta or Uttara Mimamsa Badarayana Vyasa and eternal. Sankhya believes in the creation of
the universe as a result of the union between
Table 1.1: The Shad Darshanas Prakriti and Purusha. The existence of God or the
Supreme Being is not directly asserted.
Notes The Prakriti is comprises of three gunas – sattva

guna, rajas guna and tamas guna. Since Prakriti is the
Each darshana has a Sutra work which forms its basic text material cause of the universe, hence, all objects
created by a Sutrakara, a great sage. These sages have
in the universe, living and non-living, physical and
founded and systematized the doctrines of the schools.
They were the sages of the highest order who devoted mental, are made of Prakriti, that is they are made
their lives for the study and propagation of a specific up of the three gunas. Sattvaguna, is associated with
philosophy. qualities, like happiness, pleasure, compassion,
being good, illuminating, constructive; ‘Rajoguna’,
is associated with qualities, like pain, suffering,
Did You Know? chaos, and impulsiveness and ‘Tamoguna’, is
associated with qualities, like inactivity, lethargy,
According to the traditional principles of classification, darkness, ignorance, destruction and negativity.
the philosophic thoughts of the sages are classified
into two broad categories, namely orthodox (astika) The Sankhya School of Philosophy accepts only
and heterodox (nastika). The Shad Darshanas belong to three Pramanas or the valid means of acquiring
the orthodox group. The heterodox group includes the knowledge. These are Pratyaksha or direct
systems like those of Charvaka, Buddhism and Jainism.
perception, Anumana or drawing inference,
and Shabda or verbal testimony. The Samkhya
philosophy propounds kaivalya or liberation
Relationship between Sankhya Darshana
from the birth-life-death-rebirth cycle as the
and Yoga Darshana goal of human life. This liberation results in
The Sankhya system was propounded by Sage ultimate freedom for man from all the miseries
Kapila. This school is referred to as Samkhya or and sufferings of human life. Pain or sufferings
Sankhya. It means right knowledge or numbers. come from three different sources – aadhyatmic
Accordingly, this philosophy is understood as (intra-organic or from one’s own body and mind),
the philosophy of right knowledge or philosophy adhibhautic (extra-organic or from outside oneself
of numbers or categories. There are twenty-five but from the natural world) and adhidaivic (extra-
categories or principles in the Samkhya. Samkhya organic but from the supernatural world). The
philosophy. It is termed as an uncompromising griefs of adhyâtmika can be of two types, namely
dualism, atheistic realism and spiritual pluralism. physical and mental. Physical causes are when the
10
body suffers from the imbalances of vâta, pitta The Yoga Sutras are divided into 4 chapters or Padas
and kapha or the differences of food and habits. as follows:
Mental causes refer to desires, rage, jealousy, Samadhi Pada …. 51 sutras
hatred, and love like passion that cause grief. The
adhibhautika griefs are caused by other animals like Sadhana Pada ….. 55 sutras
snake, scorpion stings and injuries by the other Vibhuti Pada …. 55 sutras
wild animals, being beaten by someone, suffering Kaivalya Pada … 34 sutras.
from abusive words come under this category.
Examples for adhidivika sufferings are floods due Total … 195 sutras.
to rain and snowfall, lightning strikes, earthquakes Some renderings contain 196 sutras instead of 195
and such other abnormal disasters. The Samkhya sutras. But the additional one sutra does not add
Darshana starts with the assertion that existing anything essential to the existing 195 sutras.
remedies for these pains and sufferings suffer The eight limbs are Yama, Niyama, Asana,
from the twin inadequacies of improper diagnosis Pranayama, Pratyahar, Dharana, Dhyana and Samadhi.
and temporary solutions. It proposes that only These eight limbs or parts/steps are hierarchical
Right Knowledge, which distinguishes our real in nature, i.e. one leading to the other higher anga.
self (purusa or consciousness) from our unreal Samadhi is the goal wherein (in Dharma megha
self (prakriti), is the remedy which is free from Samadhi) Kaivalya happens.
the above-mentioned two inadequacies. Kaivalya is
the state where all the three types of grief cease The Samadhi Pada starts in the 2nd sutra with
to be. What the Samkhya Philosophy propounds, the definition of yoga as “chittavritti nirodha’. It
yoga practices realize. Therefore Samkhya and then gives the 5 vrittis, namely pramana (right
yoga always go together. Samkhya is considered as knowledge), viprayaya (false knowledge), vikalpa
theoretical yoga and yoga is considered as practical (fancy or imagination), nidra (deep sleep) and smriti
Samkhya. (memory). Among other things, the Samadhi Pada
deals with abhyasa (practice), Vairagya (detachment),
Yoga Darshana as represented by Yoga Sutras was Samprajnata and Asamprajnata (states), Ishvara and
written by Maharishi Patanjali. Thus, the Yoga Ishvara pranidhan, Pranava Japa (Om chanting),
Sutras of Patanjali are considered as the basic text Antarayas (obstacles on the path of yoga) and
of yoga. These sutras propound the ashtanga yoga or their accompaniments (Vikshepa Sahabhuvas), ek
Yoga of eight limbs. tatva abhyasa (practice of one principle) to remove
the accompaniments, chitta prasadana methods and
manas sthithi nibandhinin techniques to control/
pacify/calm the mind, the concept and types
of Samapatti, Sabija Samadhi, Prajna or intuition,
Nirbeeja Samadhi, etc.
The Sadhana Pada starts with Kriya Yoga (tapa,
swadhyaya and ishvara pranidhan) and among other
things deals with Kleshas (avidya, asmita, raga, dvesha
and abhinivesha), methods (kriya yoga, dhyana and
pratiprasava) for eliminating the kleshas, the four-
fold (heya, heya-hetu, hana and hana upaya) way of
Fig. 1.4: Maharishi Patanjali looking at pain and removal of the same, the
11
yamas as mahavratas or great vows, the niyamas, the Prânâyâma: Ayama of prana means stretching/
technique of pratipaksha bhavana for confronting expanding the prana which is the life force in us.
negative thoughts/tendencies that come in Patanjali defines pranayama as breaking the pace of
mind, asana - definition, methodology and normal course of inhaling and exhaling making it
effect, pranayama – definition, types and effects, longer and subtle.
pratyahar, etc. Pratyâhâra- refers to the withdrawal of sense
The Vibhuti Pada deals with the definition of organs from their pre-occupation with their
Dharana, Dhyana and Samadhi, the concept of respective sense objects.
Samyama, the various types of Vibhutis/Siddhis – Dhârana- concentration. This refers to confining
super-natural accomplishments acquired by the our mind to one region or object.
yogiin the state of Samadhi, etc. Dhyâna- meditation. Here the mind has became
The Kaivalya Pada is more philosophic in nature. successful in concentration and there is stretched-
Among other things it presents certain arguments ness of the experience of only one object.
refuting certain Buddhist philosophical doctrines, Samâdhi: spiritual absorption. This is a state
defines Dharmegha Smadhi as the ultimate state of meditation wherein the self-nature of the
wherein Kaivalya happens, and wherein chittavritti meditator is as if not there and only the object
nirodha finally takes place with effects of this, etc. of meditation shines forth or reveals itself
completely. Patanjali explicitly refers to three
So many yoga practices are available of which
stages of Samadhi – Sabija Samadhi, Nirbija Samadhi
Astanga Yoga of Patanjali is considered to be the
and Dharma Megha Samadhi.
most prominent, universal, all-time, sovereign,
authentic and scientific one. As said, this yoga is
known as the eightfold yoga, because it is divided Notes
into eight principal parts. These are:
The Shad Darshanas are divided in groups of two each,
Yama – restraints/observances which govern the based on their closely related texts. Samkhya and yoga are
social equation of an individual. They are five paired because together they make a complete system.
in number, viz. Ahimsa - non-harming, Satya - Samkhya is theoretical yoga and yoga is practical Samkhya.
Also, Samkhya and yoga are together referred to as whole
truthfulness, Asteya – non-robbing Brahmacharya of Indian Philosophy.
– moderation in sensual and sexual pleasures, and
Aparigraha non-possessiveness.
Niyama - restraints/observances which govern 1.5 General Introduction to Four
the personal equation of an individual. These Paths of Yoga
are shaucha – purity or cleanliness, physical
and mental, Santosha – contentment, Tapa – Paths of Yoga
austerities/penances, Swâdhyâya – Self-study and
Just as there are distinct philosophies based on
Iswarapranidhâna – surrender to Ishvara. different interpretations of the scriptures in
Âsanas – Asanas is the posture, which gives world religions, there are different schools in the
steadiness at physical level and well-being at world of yoga. Accordingly, the living science of
mental level. Patnajali says posture which gives yoga has been organized into different paths or
stability and a sense of well-being. approaches over the centuries. It is no surprise
12
that human beings with so much diversity of This study consists of the three stages of Jnana
thought and feeling would find several paths to Yoga practice which are as follows:
their spiritual development in the realm of yoga. i. Sravana (listening or absorbing the
Yet, just as the mountain top can be reached by instructions),
taking two different routes, all paths in the spiritual ii. Manana (reflection or contemplation
realm lead to the same goal. Many people find involving reasoning and arriving at intellectual
that, as they progress through their lives, more convictions), and
than one path addresses their spiritual needs.
iii. Nidhidhyasana (repeated meditation
There are a number of recognized paths of yoga, implementation of convictions or attaining
of which six have gained prominence in the to oneness with Reality) on convictions/
ancient culture of India. These paths are:
accepted truths.
i. Jnana Yoga
ii. Bhakti Yoga
iii. Karma Caution
iv. Raja Yoga Jnana Yoga is the most difficult path requiring tremendous
strength of will and intellect.
v. Hatha Yoga
vi. Mantra Yoga
The sadhana chatustaya helps in the preparation
Jnana Yoga of the intellect, emotion and will. With such a
preparation, the sadhaka or practitioner should
Jnana in Sanskrit means “knowledge”. Hence, Jnana
begin the study of Vedanta under a ‘realized’
Yoga is also called the Yoga of wisdom. It shows
teacher. This study consists of the three stages of
the path of self-realization through discerning the
Jnana Yoga practice which are as follows:
real from the unreal or illusory. It is a practice of
discrimination between the products of nature i. Sravana (listening or absorbing the
and the transcendental Self, until the true Self is instructions),
realized in the moment of liberation. Jnana Yoga ii. Manana (reflection or contemplation
is a strictly non-dualistic (Advaita Vedanta) path involving reasoning and arriving at intellectual
that encourages the yogi to separate the real from convictions), and
the unreal and the self from the non-self. Since,
iii. Nidhidhyasana (repeated meditation
the mind is considered a part of the unreal, one
on convictions/accepted truths, or
must use the mind to outwit itself. The principal
implementation of convictions, or attaining
techniques of this path are contemplation and
oneness with Reality).
meditation.
The three stages of Jnana Yoga practice are Bhakti Yoga
considered as sravana, manana and nidhidhyasana. Unconditional and intense love for God is Bhakti.
The sadhana chatustaya helps in the preparation Bhakti Yoga is the yoga of devotion. It emphasizes
of the intellect, emotion and will. With such a the opening of the head to divine love, the union
preparation, the sadhaka or practitioner should of lover (the yogi) and beloved (the divine). This
begin study of Vedanta under a ‘realized’ teacher. devotion, all over is often translated into singing a
13
holy song or chant, with ecstatic repetition of the telling stories of God and saints, pujas, ceremonies
names of the beloved in gatherings called kirtans. and rituals are the basic techniques of bhakti. A
Bhakti Yoga does not tell you where to direct that mystical relationship with God, who may seem as
devotion, or the specific methods by which you a friend, a child, a mother or a teacher, is sought
should do it. That is left to the devotee’s personal and developed in Bhakti Yoga. It rids the aspirant
preferences. of emotions and egocentricity by developing
Narada Bhakti Sutra (NBS) is a premier treatise humility, self-surrender and the feeling of being
on the nature of bhakti that emphasizes the an instrument in the hands of God.
connection between bhakti and prema and treats
the age-old enigma about the nature of love in an
original fashion. Note
Bhakti softens the heart and removes jealousy, Bhakti Yoga appeals particularly to those who are
emotional by nature. Bhakt is motivated chiefly by the
hatred, lust, anger, egoism, pride and arrogance.
power of love and sees God as the embodiment of love.
It infuses joy, divine ecstasy, bliss, peace and
knowledge. All cares, worries and anxieties, fears,
mental torments and tribulations vanish entirely. Qualities of a Bhakta
The devotee gets freedom from the cycle of birth
and death. He attains the immortal abode of Four types of devotees are described in The Bhagwad
everlasting peace, bliss and knowledge. Gita in the following sloka: Chaturvidhâ bhajantae
mâm janâh sukrtinorjuna, Ârto jijnâsurarthârthee jnânee
cha bharatarshabha (Sreemad Bhagvad Gita.7.16)
They are accordingly:
zz Ârta (the distressed)
zz Jijnâsu (the inquisitive)
zz Arthârthee (the desirer of wealth)
zz Jnâni (he, who is in search of the knowledge
of the Absolute.).
Further the Bhagvad Gita says,

Samtushtah satatam yogee yatâtmâ drdhanischayah,
Fig. 1.5: Bhakti Yoga Mayyarpitamanobuddhiryo madbhaktah sa mae priyah.
In this Kali Yuga, bhakti is seen as the surest, safest – (The Bhagvad Gita 12.14)
and easiest form of yoga to practice. The bhakta “One who is not envious but who is a kind friend
does not try to rid himself of emotions, but seeks to to all living entities, who does not think himself
channel and harness the emotions by sublimating a proprietor, who is free from false ego and has
them into devotion. The aspirant treading the equal mind both in happiness and in distress,
path of bhakti attempts to realize the Truth by who is always satisfied and engaged in devotional
devotion to and love of God in a personalized service with determination and whose mind and
form, i.e., the ishta-devata. Prayer, chanting, japa intelligence are in agreement with me - he is very
(repeating a mantra or name of God), hearing or dear to me”.
14
Anapaekshah Suchirdaksha udâseeno gatavyathah, chants. This style of devotional remembrance

Sarvârambhaparityâgee yo madbhaktah sa mae priyah. uses call and response singing to engross the mind
in devotion. Kirtan brings relief to the mind and
– (The Bhagvad Gita 12.16)
body. Chanting is an aid in meditation that helps
“That devotee of mine, who is desireless, pure, us channel our devotional feelings. The sound
expert, free from worry, free from agitation, of the Kirtan also helps to eliminate any external
unconcerned with any mundane (related to disturbances in our environment that may be a
desires) endeavour, is very dear to me”. distraction to our meditation.
Yo na hrshyati na dvaeshti na sochati na kâmkshati,
Subhâsubhaparityâgee Bhaktimânyah sa mae priyah. Karma Yoga
– (The Bhagvad Gita 12.17) Karma means action. Yoga means Union. Karma
Yoga means Yoga or Union through action. It is
“One who grasps neither pleasure nor grief, who
a path chosen primarily by those who are of an
neither laments nor desires, and who renounces
both auspicious and inauspicious things, that outgoing/ action-oriented nature. It purifies the
devotee is very dear to me”. heart by teaching the aspirant to act selflessly,
without thought of personal gain or reward.
Samah Satrau cha mitrae cha tathâ mânâpamânayoh,
By detaching yourself from the fruits of your
Seetoshnasukhaduhkhaeshu samah samgavivarjitah. actions and offering them up to God, you learn to
– (The Bhagvad Gita.12.18) sublimate the ego. According to the Bhagvad Gita,
“One who has equal feeling with his friends as “Karma Yoga is the selfless devotion of all inner
well as enemies, who is equipoised in honour and as well as the outer activities as a Sacrifice to the
dishonour, heat and cold, happiness and distress, Lord of all works, offered to the eternal as Master
is very dear to me”. of all the soul’s energies and austerities.”
Tulyanindâstutirmaunee santushto yaena kaenachit, Karmanyaevâdhikârastae mâ phalaeshu kadâchana,
Anikaetah sthiramatirbhaktirmânmae priyo narah. Mâ karmaphalahaeturbhurmâ tae samgostvakarmani.
– (The Bhagvad Gita 12.19) – (The Bhagvad Gita 2.47)
“One who is silent even when he is praised or “You have a right to perform your prescribed duty,
reputed, satisfied with whatever comes on its but you are not entitled to the fruits of action.
own accord, not attached to domestic life, fixed in Never consider yourself to be the cause (Hetu) of
determination and engaged in devotional service, the results of your activities and never be attached
is very dear to me”. to not doing your duty”. That means, you should
This way the whole of the 12th chapter of The never be inactive or passive in actions. Consider
Bhagvad Gita, from the beginning to the end, is yourself as a tool in the hands of the supreme
filled with the characteristics of devotees. consciousness and dedicate yourself in the selfless
Kirtan, the practice of chanting, is perhaps the service as far as you can.
most important technique in Bhakti Yoga. It can Yogasthna kuru karmâni samgam tyaktvâ dhanamjaya,
be considered the primary ingredient in the path
of Bhakti Yoga. Kirtan is also referred as sankirtan, Siddhyasiddhyo samo bhutvâ samatvam Yoga uchyatae.
keertan, bhajan, chanting, sacred chants or yoga – (The Bhagvad Gita 2.48).
15
Be steadfast in yoga, O Arjuna. Perform your duty Yoga. Raja Yoga here may not refer to a particular
and abandon all attachment to success or failure. form of Yoga but to the ultimate state of Self-
Such evenness of mind is called yoga. Yogi is not realization. Thanks to Swami Vivekananda, Raja
the one who becomes egoistic, though attains Yoga came to be understood as Yoga propounded
miraculous powers and would not be apprehensive by Maharishi Patanjali in his Yoga Sutras. Patanjali’s
about their non-attainment. Without having Yoga is mind-oriented and meditation is the highest
any complaints, he would render his services practice therein. In Maharishi Patanjali’s words, it
with utmost devotion, to the lotus feet of the is “Tada Drashthu Svarupe Avasthanam” PYS I –
Supreme Lord. S3. Raja Yoga or Ashtanga Yoga of Patanjali aims
Muktasamgonahamvâdee dhrtyutsâhasamanvitna, at restraining to the point of cessation of mental
modifications so that Real Self within is restored
Siddhyasiddhyornirvikârna kartâ sâttvika uchyatae. to its pristine purity.
– (The Bhagvad Gita.18.26)
The worker who is free from all material
attachments and false ego, who is enthusiastic Note
and resolute and who is indifferent to success Raja Yoga is also called Ashtanga Yoga, referring to the eight
or failure, is a Sâtwik performer of deeds in the limbs that lead to absolute mental control. The chief
righteous path. practice of Raja Yoga is meditation.
The 4 major laws of Karma Yoga are described

in The Bhagvad Gita so that you can enjoy every
moment of your work totally free from all stresses. Hatha Yoga
(a) Work with a sense of duty; Hatha Yoga is sourced from Tantra. It is a form
of Yoga which is more physically oriented.
(b) work without getting intensely attached Most Hatha Yoga systems begin with purification
(focussed attention) to the work; practices (Shodhana Kriyas or Shat Kriyas) as against
(c) never allow the anxieties about the results Patanjali’s Ashtanga Yoga which begins with Yamas
interfere with your mind during the currency and Niyamas. There are several texts of Hatha
of the job Yoga like Swatmarama’s Hatha Yoga Pradipika, Sage
Gheranda’s Gheranda Samhita, Goraksha Samhita
(d) accept failure and success with equanimity.
of Gorakshanath, Shiv Samhita, Yoga Rathnavali,
Yoga Taravali, etc. The word hatha is a Sanskrit
combination of the words “ha” (sun) and
Did You Know? “tha” (moon), which in itself is a union of the
Mother Teresa and Mahatma Gandhi are some highly opposites. Qualities associated with the sun are
revered karma yogis. heat, masculinity and effort, while moon qualities
are coolness, femininity and surrender. Hatha Yoga
is designed to help us bring pairs of opposites
Raja Yoga together in our heart, mind and body for the
Raja Yoga means royal or kingly Yoga. It is the purpose of discovering something deeper about
supposed climax of all different paths of Yoga. the nature of our existence.
In fact, Svatmarama in his Hatha Yoga Pradipika Find a place in the middle. This middle place is a
says that Hatha Yoga is a staircase leading to Raja gateway into a whole new world for most of us. It
16
is a place where we discover wonderful new things Therefore, this state of the union is called ‘yoga’.
about our abilities and possibilities for our lives. This is the valid sense of ‘Hatha yoga.’ The aim of
The term Hatha is wrongly understood as Hatha yoga is to control the body and mind. This
stubbornness or persisting beyond one’s limit. is because, without strengthening and making the
body and mind healthy, no spiritual endeavour
In Hatha Yoga, the term Hatha is symbolically gets accomplished.
used.
The Hatha Pradipika says, Mantra Yoga
hakârenocyate suryas thakarascandrasucakah| Mantra Yoga is the Yoga of sound. The word mantra
candrasurye samibhute hathayogobhidhiyate|| is derived from the roots ‘man’, and ‘tra’. ‘Man’
refers to ‘mind’ and ‘tra’ refers to ‘to protect’.
The term ‘hatha’ is the union of two letters,
viz.,‘ha’ and ‘tha’. Here ‘ha’ means the sun, ‘tha’
means moon. Pingala nâdi represents the sun or
surya svar and idâ nâdi, the moon or Candra Svar.
‘Hatha’ means the yoga to bring balance between
the sun and the moon or the pingala and ida in
us. With this union, the kundalini, which is in
latent state would be awakened and through the
sushumna it starts upward journey. It crosses all
the Shatcakrâs while heading towards sahasrâra.
There it unites with Brahman in Brahma randhra
(the whole of Brahman) and stays forever there
in the world of bliss. This is the union of Atma
and paramatma. With this union, the ignorance of
the practitioner would be eliminated and he then Fig. 1.7: Mantra Yoga
glimpses the radiance of divine enlightenment. All
the sufferings would be uprooted. Therefore, ‘mantra’ stands for that which protects
the mind. Mantra is a thought or intention expressed
as sound. A mantra is a sacred utterance or sound
charged with psycho-spiritual power. The power
or potency of the mantra is what is exploded and
attained by mantra yoga. Yogis use mantras to achieve
deep states of meditation and to invoke specific
states of consciousness. The most recognized and
important mantra is the sound of Om.
Example
OM is referred to as the mahamantra, the greatest of all
mantras.
Fig. 1.6: Hatha Yoga
17
1.6 Principles of Yoga and Yogic zz At crucial times, under conditions of high
stress, the functions of organs coordinate so
Practices nicely that the necessary energy gets evoked
These Yogic principles are related to āhāra (food), and flows profusely into those regions which
vihāra (relaxation and recreation), ācāra (conduct need more energy.
and attitudes) and vicāra (thinking) and vyavahāra zz The body gets all the necessary strength to
(actions). In other words, one is to practice right deal with the situation.
Yogic food, right activities for recreation, right
attitude and emotions, right thinking and right zz This ‘stamina’ through harnessing of inner
actions. vital energies and training the different organs
and systems to work in such co-ordination,
Yoga is a way of life. It is predominantly concerned
can be effectively accomplished by yogic
with maintaining a state of equanimity at all
practices.
costs. All yoga schools of thought emphasize the
importance of the mind remaining calm because zz It is in this area of application of yoga that
as the saying goes, only when the water is still can the specialists in physical culture, wrestlers,
you can see through it. sportsmen, acrobats, gymnasts, etc. are keenly
interested and are putting Yoga to utmost use.
b. Slow down your breath to rhythmic Phase

Caution
Good breathing habits harness the energies for
Contentment should not be confused with satisfaction. systematic development of the physique and the
We can be in difficult, even painful circumstances and still
find some semblance of contentment if we are able to see psyche. Respiratory system is a bridge between
and accept things as they are. Contentment also should the conscious and the sub-conscious, voluntary
not be confused with complacency, in which we allow and the involuntary, or in general the body and
ourselves to stagnate in our growth. Rather, it is a sign that mind. This system is both voluntary as well as
we are at peace with whatever stage of growth we are in
and the circumstances we find ourselves in. This does not involuntary. Using the voluntary control we
mean that we accept or tolerate unhealthy relationships change the involuntary functions.
or working conditions. But it may mean that we practice
patience and attempt to live as best as we can within the c. Calm Down your Mind
given situation until we are able to improve our condition.
Yoga by its systematic and conscious process of
calms the mind down.
The three cardinal principles of Yoga are:
zz It erases the weaknesses in the mind, and
a. Relax the body
zz Builds will power into it
When the body is relaxed,
zz In such a mind each obstacle is conceived
zz It works most efficiently by harnessing the as a challenge and there arouses tremendous
energies in the right direction. energy to combat the situation.
zz While resting all the muscles are relaxed the zz Bravery becomes a part of the personality.
joints remain loose to conserve energy and Steadfast becomes the core. Such a person
the metabolic rate is very low. takes up with marvellous sobriety the
zz During normal activities, just the necessary challenges in life and converts them into
amount of energy is used by the body. opportunities for accomplishing his mission.
18
Pancha Kosha 4. Vijnanamaya kosha or the wisdom/higher

The theory of Pancha koshas has been propounded intellect body: This is the region where
refined/higher level thinking and intuition
by Adi Shankracharya taking cue from the Taittiriya
starts happening. Meditation practices cater
Upanishad. Taittiriya Upanishad speaks about five
to this sheath.
different manifestations of the ultimate reality
or Brahman. These manifestations are Annamaya 5. Anandamaya kosha or the bliss body: This
brahma, Pranamaya brahma, Manomaya brahma, sheath is closest to our Real Self. Spirituality
Vijnanamaya brahma, and Anandamaya brahma. It reigns here. Transcending the body, mind and
never speaks about Koshas. Adi Shankracharya intellect leads to bliss. Meditation strengthen
converted all these to Koshas in order to suit his this sheath.
philosophy. Thus, Annamaya brahma has been
mapped as Annamaya kosha and so on. The theory Sad Chakras
of Pancha koshas asserts that the relative world, ‘Chakra’ means ‘wheel’ or ‘circle’. In yogic context it
comprising microcosom and macrocosom, is refers to a ‘vortex’ or a minor ‘whirlpool’. Chakras
made up of five sheaths which cover the Real Self are pranic energy centers at specific areas in the
(atman or purusa or soul). body from where prana is supplied to all the parts
of the entire human structure.
1. Annamaya kosha or kosha made of food
or the food body: This is the outermost It is in order to make a mention of the Shad
sheath, the most superficial sheath and is Chakras when dealing with the Pranayamaya Kosha.
represented by our physical body made up of The chakras represent storehouses of prana
the five elements and constituted by the food within the pranic body of man. Because prana is
that we eat. Kriyas, asanas and pranayama helps a vibration, a force in constant motion, each
in strengthening this sheath. chakra is associated with specific frequency levels
and subtlety of prana. Also, in Kundalini Yoga or
2. Pranamaya kosha or the energy body:
the Chakra system, Chakras represent specific
This is the pranic sheath which energises or
levels of awareness – the higher the chakra, the
invigorates all other sheaths. It is responsible
higher the level of awareness. Thus, when prana is
for all the physiological and mental functions.
operated at a particular chakra level, it will induce
It is mapped onto the physical body and a particular level of awareness. Also, a particular
extends slightly beyond the physical body. This state of awareness means that prana is operating
extension is called the aura. The pranamaya at the corresponding level of chakra. Thus, each
kosha is in between the annamaya kosha (body) chakra has two defining characteristics, i.e., prana
and manomaya kosha (mind). Thus, prana or our and consciousness/awareness.
breath is the bridge between the body and
Despite there being innumerable chakras only
the mind. Pranayama practices strengthen the
a few of them are utilized in yogic practices.
pranamaya kosha.
The main chakras are Mooladhara, Swadishtana,
3. Manomaya kosha or the mental body: This Manipura, Anahata, Vishuddhi, Ajna and Sahasrara.
is the sheath of our thinking, feelings and Factually speaking Sahasrara is not really a chakra.
emotions. It is comprised of manas, ahamkar It transcends all the chakras. Sometimes an eighth
and the lower Buddhi. Pranayama and Pratyahar chakra called Manas Chakra or Bindu Chakra or
practices cater to this kosha. Lalana Chakra is also referred too.
19
Chakra Locations Neti, Jala Neti, Kapálabháti, Agnisára, Vaman Dhouti

The chakras belonging to the pranic body of man (Kunjal Kriya), etc. are used extensively.
cannot be identified with the physical organs in Physical Exercises and Movements
the body. However, each chakra can be assigned
a definite location within the framework of the Very simple physical movements to mobilize and
body. activate the affected parts of the body are used.
Some easy physical exercises are adopted to fulfil
Most of the chakras lie within the spine; mooladhara
some peculiar needs of the body like to; (a) loosen
is outside the bottom of the spine and ajna is at
the joints (b) stretch and relax the muscles (c)
the top of the spine; Sahasrara is in the center of
the crown of the head. improve the power and (d) develop stamina.
The following is an extract from Laghu Yoga
Yogic Practice Vásishtha (in Sanskrit), which describes the genesis
of Ilnesses and suggests the remedy for the same.
Yamas and Niymas
The yamas and niyamas are the two primary limbs of Yogasanas - Postures
yoga. The word yama means restraint. Therefore, Yogasanas are physical postures often imitating the
the peractice of yama makes the aspirant restrained natural positions of the animals meant to make
in every walk of his life. According to Patanjali, the mind tranquil. Through these postures, the
yama has five different modalities. They are: ahimsa physical revitalization and deep relaxation mental
(non injury to others), satya (truthfulness), asteya calmness is achieved.
(non theft), brahmacharya (abstention from sensual
enjoyment), and aparigrah (non receipt of gifts). Pranayama
These practices have not been advised in absolute Prana is the basic life principle. Pranayama is a
sense. They are to be practised with moderation. process for gaining control over Prána. The five
Niyamas are the observances which are to be manifestations of Práïa and the corresponding
performed by a yoga aspirant. These observances most comprehensive definition of Pranayama in
are shaucha (internal and external cleanliness),
the human system are described in Prashnopanishat.
santosha (satisfaction), tapah (austerity), svadhaya
Also the conventional Pranayama through
(self study), Ishvara paridhana (surrender to God
regulation of breath is described therein.
or gaining spiritual treasure). Infact, yamas and
niyamas are the stepping stones to the higher Dharana, Dhyana and Samadhi
practices of Astanga Yoga.
Dharana is fixing one’s mind to a particular object
Kriyás with reference to space and time. Dhyana is an
These are Yogic processes described in Hatha Yoga unbroken flow of concentration to the object of
to cleanse the inner organs of our body. They meditation. When the forms disappear and the
bring about the following effects (a) Activating essence only shines is the state of Samadhi. These
and revitalising of the organs (b) Toning up three taken together are called internal yoga or
of their functions (c) Desensitization, and (d) antaranga yoga. These states of yoga are very subtle
Development of deep internal awareness. Among and cannot be practiced deliberately. The Dharana,
the major Kriyas enumerated in the texts of Yoga, Dhyana and Samadhi happen automatically in a yogi
simplified versions of a few Kriyás like Catheter as a result of his external practices.
20
Yoga Asanas Physical Culture
The effect of asanas in Patanjali’s Yoga Sutras results in the

removal of conflicts in life. In Hatha Yoga, asanas bring Exercises are meant for making the body beautiful and
about physical benefits – health, steadiness, firmness and healthy without any reference to improvement of the mind.
lightness of the body.
The distinguishing feature of asanas is the critical element Physical exercises are not performed for developing the
of awareness and development of the same. awareness.
When asanas are done in a slow and steady manner as per

In the case of physical exercises, the sympathetic nervous
classical Yoga, they generally stimulate the parasympathetic
system is stimulated. This consumes energy, produces heat
nervous system. Thus, there is a feeling of being refreshed
in the body and generally leads to tiredness.
and rejuvenated after doing such asana practice.
While doing asanas, the blood circulation remains more or While doing exercises, there is unequal distribution of
less even throughout the body. blood in the body.
Asanas bring about an increase in the tone of the muscles,

Physical exercises are mainly meant for bringing about
particularly when during the practice of asanas, the final
strength and stamina.
posture is held for a longer duration.
The chances of injury and general wear and tear are very In physical exercises, there is a lot of wear and tear and high
less while doing asanas. chances of injury.
The muscles of an asana practitioner are firm and soft to The muscles in the case of physical exercises become firm
the touch. and hard to the touch.
The fundamental difference is that yoga asanas oppose Often emphasizes violent movements of muscles. Which
violent muscle movements as this causes fatigue, muscle produce large quantities of lactic acid in the muscle fibres
stiffness and injury. causing fatigue.
They regard physical body as an instrument for the journey

Designed to develop muscles for a stylish body.
to perfection.
They are designed to develop mental faculties and Rajasic – violent movements, increase adrenaline to
concentration. stimulate the mind.
A strong body is necessary to undergo stresses and strains

Muscular movements do not necessarily mean a healthy
of daily life. However, the mind is not in control, short
body. Health is that state of body when all organs function
term health may give license to indulge in an unhealthy
perfectly under the intelligent control of the mind.
lifestyle.
The stretching of muscle forces blood through the valves Relies solely on aerobic exercises to increase heart-pumping
of the veins; inverted postures use gravity to force the and thereby blood circulation. This produces tremendous
blood back to the heart and increases the volume of blood strain on the heart. Many highly trained athletes die of
circulated. heart failure.
Muscle fatigue is counteracted through proper breathing Violent movements exceed the muscle and circulation
and relaxation. limits, causing fatigue.
Table 1.2: Distinction between Yoga Asana and Non-Yogic physical practices
21
1.7 Guiding Principles for Yogic zz Do not hold the body tight.
Do not give jerks at any point of time.
Practice zz
zz Do not hold breath unless it is specifically

The guiding principles given below should be mentioned.
followed by the Sadhakas while performing the
yogic practices: zz While inhaling and exhaling, chest is to be
expanded and compressed respectively.
Before zz Do not to be greedy, i.e., perform according
zz Shauch means purity, an important pre- to your own capacity.
requisite for Yogic practice. It Includes zz Do not to get disappointed. It takes some
cleanliness of surroundings, body and mind. time to get good results. Therefore, patience
yogic practices should be performed in calm and regular practice is very essential for good
and quite atmosphere with a relaxed body and results.
mind. zz There are contra-indications/limitations for
zz Yogic practices should be performed on an each Asana, Pranayama, Kriya and Bandha. Such
empty/light stomach. contra-indications should always be kept in
zz Bladder and bowels should be emptied and mind. In case of chronic diseases or cardiac
evacuated before starting yogic practices. problems, doctor and yoga therapist should
be consulted prior to the performance of
zz Yogic practices should not be performed on yogic exercises.
uneven surface. A mattress, durry or folded
zz During pregnancy and menstruation, yoga
blanket should be used.
expert should be consulted prior to yogic
zz Light and comfortable cotton clothes are practices.
preferred to facilitate easy movements of
the body. Wear comfortable clothing to class. After
Wear shirts or T-shirts that won’t come off zz Bath may be taken only after fifteen to thirty
while you perform an inverted posture or minutes of yoga session.
backbends. The lower garment could be a pair zz Light food may be taken only after fifteen to
of loose pants or sports leggings. thirty minutes of Yoga session.
zz These practices should be altered when in a zz After each practice session/sessions, shavasana
state of exhaution or illness. may be practised as per need.
During zz Yoga session should end with a Meditation/
Deep Silence/Shanti Path.
zz Practice session should start with prayer as
it creates conducive environment thereby
relaxes the mind.
zz Perform the practices slowly while breathing Learning ACTIVITY
awareness along with relaxation. Why do you want to become a yoga instructor? Reflect on
zz Breathing should always be done through the qualities you think you have that will help you become
a successful yoga instructor.
nostrils unless instructed otherwise.
22
Upanishads: Each of a series of Hindu sacred

SUMMARY treatises written in Sanskrit, which expound the
Vedas in predominantly mystical and monistic
zz The word “Yoga”refers to different things in terms.
today’s time.
Darshanas: Six schools of philosophy based on
zz The Sanskrit word “Yoga” or Yog is derived the Vedas – Darsana, Nyaya, Vaiseshika, Samkhya,
from the root “yuj”, which means to yoke,
Yoga, Purva Mimamsa and Vedanta or Uttara
harness or join together.
Mimamsa.
zz Patanjali Yoga consists of eight limbs and leads
Bhakti Yoga: The yoga of devotion.
to viveka khyati (enlightened discrimination)
which in turn paves the path for kaivalya Jnana Yoga: The yoga of wisdom.
(liberation from the cycle of birth and death). Karma Yoga: The yoga of Action.
zz ‘Philosophy in the Indian context is referred Raja Yoga: A form of yoga that promotes control
to as ‘Darshana’, which means “immediate
over the mind.
experience”.
Mantra Yoga: The yoga of sound.
zz The Sankhya school of philosophy accepts
only three Pramanas as the valid means of Hatha Yoga: A form of yoga which propagates
acquiring knowledge. of bringing together opposites into a harmonious
zz There are a number of recognized paths of union and many other like tantra yoga, laya yoga etc.
Yoga, of which six had gained prominence in
the ancient culture of India. These paths are:
Jnana Yoga, Bhakti Yoga, Karma Yoga, Raja Yoga,
Hatha Yoga and Mantra Yoga. ? SELF-ASSESSMENT QUESTIONS
zz Yoga teachers and instructors have the
moral and ethical responsibility to uphold Short Questions
the principles of yoga, including kindness, 1. Define yoga in your own words.
compassion, generosity, patience, helpfulness,
2. Write a short note on the yoga Sutras.
forgiveness and purity.
3. Name the eight limbs of ashtanga yoga.
4. List the key aims and objectives of yoga.
KEYWORDS
5. Enlist some obstacles on the path of yoga
Yoga: A spiritual discipline in Indian Philosophy as defined by Maharishi Patanjali along with
that propagates spiritual union of the individual their Sanskrit names.
self with the Absolute or the Universal-Self.
Long Questions
Vedas: Ancient Indian scriptures that codify the
ideas and practices of the Vedic religion. 1. Discuss the origin and history of yoga.
23
2. What are the Shad Darshanas? Elaborate on Indian Philosophy by various authors.
the relation between Sankhya Darshana and Patanjali’s Yoga Sutras – commentaries by various
Yoga Darshana. authors.
3. What are the different paths of yoga? Discuss Hatha Pradipika – commentaries by various
each path briefly. authors.
4. Discuss the Yamas and Niyamas of Patanjali Hatha Yoga Texts – commentaries by various
Yoga. authors. Upanishads by various authors.
YIC Instructor Manual Volume – 1 & 2. Swami
FURTHER READINGS Vivekananda Yoga Prakashana (SVYP).
Dr. Nagendra H R and Dr. Nagaratna R (1998).
Swami Vivekananda Yoga Prakashana, Bangalore,
Yoga for Promotion of Positive Health.
INDIA.
Iyengar, B. K. S. “The Introduction of Light on
Dr. Nagendra H R and Dr Nagaratna (2008). Yoga
Yoga”.
Practices. Swami Vivekananda Yoga Prakashana,
Bangalore, INDIA.
24
CHAPTER 2
INTRODUCTION TO HATHA YOGA
Structure
ÍÍ Introduction
2.1 Introduction to Hatha Yoga Learning
Outcomes
2.2 Important Hatha Yoga Texts with special
reference to Hatha Pradipika and Gheranda After studying this chapter, you should
Samhita be able to:
2.3 Causes of Success (Sadhaka Tattwa) and ÍÍ Describe important Hatha Yoga
Causes of Failure (Badhaka Tattwa) in Texts with special reference to Hatha
Hatha Yoga Sadhana Pradipika and Gheranda Samhita
2.4 Concept of Ghata and Ghata Shudhhi ÍÍ Discuss the concept of Mitahara,
2.5 Purpose and utility of Shat Kriyas in Hatha Pathya/Apathya according to Hatha
Yoga Yoga
2.6 Purpose and Utility of Asana in Hatha Yoga ÍÍ Explain causes of success (Sadhaka
Tattwa) and causes of failure
2.7 Purpose and Importance of Pranayama in
(Badhaka Tattwa) in Hatha Yoga
Hatha Yoga
Sadhana
ÍÍ Summary
ÍÍ Understand the concept of Ghata and
ÍÍ Keywords Ghata Shuddhi
ÍÍ Self-Assessment Questions ÍÍ Discuss the purpose and utility of Shat
ÍÍ Further Readings Kriyas and Asana in Hatha Yoga
ÍÍ Explain the purpose and importance
of Pranayama in Hatha Yoga
Introduction
Yoga is a view of life as well as a way of life. Its philosophy and its practices aim at a harmonious
integration of the different dimensions of human personality, i.e., the mind, body and spirit, so as to
achieve the highest goal of human life, a state of Self-realization. Hatha Yoga being more physical is
more popular. But it is only one school of Yoga. The different paths of yoga emphasize upon different
methods but all of them ultimately lead to the same goal, that is of Self-realization. The body which
is the vehicle of the spirit is strengthened by yogasanas so as to enable it to sustain higher levels of
energy. Practice of yoga can bring about a life style change, a transformation in the total personality.
Though yoga is not a religion, it is a spiritual practice of inquiry and exploration into one’s inner self.
2.1 Introduction to Hatha Yoga The concept of Kundalini comes from yogic
philosophy of ancient India and refers to the
The word “Hatha” can be translated in two ways: mothering intelligence behind yogic awakening
as “willful” or “forceful,” - the yoga of activity, and spiritual maturation. It might be regarded
and as “sun” (ha) and “moon” (tha) - the yoga of by yogis as a sort of deity, hence the occasional
balance. Hatha practices are designed to align and capitalization of the term. According to the yogic
calm your body, mind, and spirit in preparation tradition Kundalini is curled up in the back part
for meditation. of the root chakra in three and one-half turns
around the sacrum. Yogic phenomenology states
that kundalini awakening is associated with the
appearance of bio-energetic phenomena that are
said to be experienced somatically by the yogi.
The body is first purified, made free of toxins,
so that the flow of prana is streamlined. Practice
of asanas then strengthens and makes the body
disease-free. Body is the temple and vehicle of the
soul or consciousness. We must pay appropriate
Fig. 2.1: Practicing Hatha Yoga attention to the welfare and fitness of the body.
Pranayama practices accompanied by bandhas then
enable the Kundalini to be awakened finally leading
Mis-conceptions
ost-common to the state of Self-realization.
Hatha Yoga aims at balancing the two main energy-
The idea that an individual has to be flexible to even think systems within the human being: the pranic energy
about practicing yoga and that people with inflexible and the mansik or mental energy (consciousness).
cannot benefit from yoga is completely bogus. People with
The imbalance between these two energy systems
inflexible bodies may initially encounter some difficulty,
but everyone can improve his/her flexibility with yoga. result in lop-sided human beings, and their balance
brings about wholesomeness and harmony. It is in
this sense that we talk about Yoga or union of Ha
The Science of Hatha Yoga (bija mantra representing pranic energy and tha, bija
mantra representing mansik energy).
Hatha Yoga though is more body-oriented as
compared to Patanjali’s Yoga which lays more One of the corner-stone principles of Hatha
stress on the chitta. Yet it would be wrong to say Yoga is conservation of energy. Dissipation of
that Hatha Yoga is only body-oriented. Hatha Yoga energy in any form, be it in an undertaking of a
practices, start with the body, prepare the ground pilgrimage, or in over-eating or in talkativeness,
for reaching higher states of consciousness, and etc., are discouraged or rather prohibited.
the final goal of unmani avastha (no-mind state) or Hatha Yoga adopts the “Middle Path” – for e.g.,
manonmani avastha (mind-without a mind state). it propogates neither fasting nor over-eating,
Most Hatha Yoga practice traditions start with neither indulgence nor deprivation, neither
Shodhana Kriyas or purificatory practices and introvertedness nor extrovertedness, neither
move on to asanas, pranayama, bandhas/mudras and over-adherence nor utter neglect of rules and
meditation. regulations, etc.
28
Where Patanjali’s Yoga starts with Yamas and higher states of consciousness through the
Niyamas, Hatha Yoga starts with asanas. awakening of the kundalini.
āsanam kumbhakam chitram mudrākhyam karamam In the process of achieving its ultimate aim, Hatha
tathā practices balance the energy systems in the body;
atha nādānusandhānamabhyāsānukramo hamhe make the body healthy, mind emotionally strong
HP I-56 and conflict-free, intellect sharp, and spiritual
aspirations fulfilled.
Yamas and Niymas are to be followed after an
individual becomes physically and mentally fit. Kriyas bring about purification (shodhana) of the
body, asanas make the body strong (drdhata) and
Though Hatha Yoga practices have their therapeutic disease–free (arogyam), pranayama practices make
benefits, they are not exclusively meant for the body light (laghavam), of body, mudras and
therapy. It helps a fit person to progress towards bandhas to steadiness (sthairyam), meditation to
the highest goal of life, i.e., self-realization. spiritual absorption or liberation.
Fig. 2.2: Yoga and Spirituality

Fig. 2.3: Performing Pranayama
Aims and Objectives Swami Swathmarama’s Hatha Pradipika describes

In the Indian tradition, Hatha Yoga is one of the four important steps/limbs for the purpose:
four main traditions of Tantra Yoga. The ultimate 1. Âsanâ
aim of Hatha Yoga is self-realization or Moksha, i.e., 2. Prânâyâma
freedom from miseries and sufferings of human
life. The movement towards this goal happens 3. Mudras, and
through a path that is physically-oriented. The 4. Nâdânusamdhâna.
theme of the Hatha Yoga practices can be said The Gheranda Samhita talks about Saptanga Yoga -
to be Kundalini awakening through pranayama the saptangas being shodhana kriyas, asanas, pratyahara,
practices. The first two practices, i.e., kriyas (shat pranayama, mudras, dhyana, and samadhi. The effects
kriyas) and asanas, by ensuring unimpeded flow of of these seven angas are described as below:
prana in the disease-free body act as preparatory
steps for pranayama practices. Pranayama practices Sodhanam drdhatâschaiva sthairya dhairya cha lâghavam,
accompanied by bandhas or mudras lead to the Pratyaksham chanirliptascha ghatasya saptasâdhanam.
29
Six cleansing process: instructions on the practice of postures (asanas),

1. Shatkarma – Purification of the body breathing exercises (pranayama), and purification
techniques (kriyas), as well as a description of
2. Asanas – Strength/firmness of the body mudras and bandhas, the practices of which lead to
3. Mudras – Steadiness of the body a state of spiritual liberation.
4. Pratyahara – Attaining courage The text is a sincere attempt to record the various
5. Pranayama – Lightness of the body (laghima) practices of Hatha Yoga together with many
benefits that may come from the practices. An
6. Dhyana – Direct perception of the atman important feature of the text is that Hatha Yoga
7. Samadhi – Detachment/isolation. and Raja Yoga are not considered separate entities,
To attain these conditions, one should adopt this one is of a physical nature and the other is of
practice of Shatkarma. spiritual. Both are together make an integrated
whole, being dependent upon each other for the
‘Shatkarmanâ sodhanam cha âsanaena bhavaed drdham, essence of yoga to be realized.
Mudrayâ sthiratâ chaiva pratyâhâraena dheeratâ.
Swami Swatmarama’s Hatha Pradipika propounds
Prânâyâmâllâghavam cha dhyânâtrpatyakshamâtmanah, the Chaturanga Yoga–yoga with four limbs. These
Sâdhinâ nirliptam cha muktiraeva na samsayah.’ four limbs are Asanas, Pranayama, Mudras and
(Ghaeramda samhita 1.10.11) Bandhas, and Nadanusandhana. The main contents
of each of the four chapters describing the
Chaturanga Yogas are as follows:
Did You Know? Chapter 1 - Asanas. This chapter lists the names
Patanjali (350-500 B.C.) was an Indian sage who recorded and descriptions of the asanas, the concept of
a series of aphorisms on how to practice yoga in his text yogic diet, i.e., mitahara, the six factors that act
Yoga Sutras. While Patanjali is typically considered as the as obstacles in the path of yoga practice, the six
father of yoga, yoga had existed long before Patanjali. He
only compiled the yogic knowledge systematically.
factors that facilitate yoga practice, the ten yamas
and the ten niyamas, etc.
Chapter 2 - Pranayama. This chapter deals with
2.2 Important Hatha Yoga Texts the ten different types of pranayama and their
with Special reference to techniques and effects. It also deals in detail with
the six purification practices called shatkarmas,
Hatha Pradipika and Gheranda their techniques and effects.
Samhita Chapter 3 - Mudras. This chapter deals with the
The four classical and popular texts of Hatha Yoga ten types of mudras and bandhas, their techniques
are as follows: and effects. It also deals with the kundalini and
practices for its awakening.
Hatha Pradipika Chapter 4 - Nadanusandhana. This chapter deals
The Hatha Pradipika is a classical manual on Hatha with the concept of Nadanusandhana (exploration
Yoga. It is said to be written in the 15th century into nada), the various stages of Nadanusandhana,
in Sanskrit by Swami Swatmarama, a disciple of the shambhavi mudra, descriptions of Samadhi,
Swami Gorakhnath. The Hatha Pradipika contains the relationship between prana and mind, etc.
30
of minerals, which strengthens the dhatus (tissues)

like rasa (fluids), rakta (blood), etc.), and food that
is dear to the heart, milk, butter, etc., which may
increase the humors of the body, according to
his/her desire.
Pathya/Apathya - Prescribed and Prohibited
Foods
Godhuma-sâliyavapâshtikasobhannânam,
Ksheerâjya-khamdânavaneetasitâ madhuni,
Sumreepatolaka-phalâdikapancasâkam,
Mudgâdi divya mudakam cha yameenrdapathyam.
Fig. 2.4: Essence of Yoga (HP 1.62)
The good grains: wheat, rice, barley and swastika
Concept of Mitahara, Pathya/Apathya (a special variety of rice), milk, ghee, sugar, butter,
sugarcandy, honey, dry ginger, the patolaka fruit
According to Hatha Yoga (a kind of cucumber), the five leafy vegetables,
Mitâhâra, the Measured Food green gram, and rainwater collected when the
The food should be nutritious, sweet, lubricating Sun is in magha (the tenth lunar mansion), etc.
and of one’s liking. It should be easily digestible are considered to be wholesome food for the
and should not contain substances that are advanced yogis.
irritating. atavamlateekshnalavanoshnahareetasâka
Susnigdhamadhurâhârah, chaturthâmsavivarjitah, Sauveeratailatilasarshapamadya-matsyân,
Bhujyatae sivasampreetyai mitâhârah sa uchyatae. Âjâdimâmsa-dadhi-takra-kulattha-kola
(HP 1.59) Pinyâkahimgulasunâdyamapathyamâhuh.
Abstemious feeding is that in which ¾ of hunger (HP1.59)
is satisfied with food, well cooked with ghee and
Eating food which is bitter, sour, pungent, salty or
sweets, and eaten with the offering of it to Lord
hot, green vegetables, sour gruel, oil, mustard, and
Shiva. (The fourth part should be kept empty.
sesame, and consuming alcohol, fish, meat, curds,
Only three parts should be had to satisfy hunger.)
buttermilk, kulattha, berries, oil cakes, asafetida,
This is called ‘Mitâhâra’, having limited food.
garlic, etc. are said to be bad for a yogi.
Pushtam sumadhuram snigdham pathyam
Bhojanamahitam vidyât punarapyushneekrtam ruksham,
dhâtupraposhanam,
Atilavanamamlayuktam kadasanasâkotkatam varjyam.
Manobhilashitam yogyam yogee bhojanamâcharaet. (HP 1.60)
(HP 1.63) Food that is heated over again is dry, is excessively
A yogi should eat strength-giving food, well salty or sour and food with excess of vegetables is
sweetened, lubricated (made with ghee), and full unwholesome and should be avoided
31
Importance of Vegetarian Diet Gheranda Samhita

Physical Reasons for a Vegetarian Diet Gheranda Samhita or ‘Gheranda’s Compendium’,
Modern medical science has acknowledged that was written in the 17th century and is one of
the high cholesterol, uric acid, additives and the most popular texts of Hatha Yoga. This
preservatives contained in meat all contribute to comprehensive work starts with Shat Kriyas,
a multitude of diseases. A mainly meat-diet has practices for cleansing the internal organs. The
been found to be a major contributor to such
yoga propounded by Gheranda is called as
problems as high blood pressure, heart attacks,
hardening of the arteries, arthritis and gout. Saptanga Yoga or Ghatastha Yoga.
Excess uric acid lodged in the joints contributes Gheranda Samhita is a manual of yoga taught by
to arthritis, while arteries clogged with cholesterol Gheranda to Chandrakapali. As mentioned, the
and other fatty acid deposits decrease the flow of Gheranda Samhita speaks of a seven-fold yoga
blood to the brain, contributing to senility and which is as follows:
raised blood pressure. Other diseases generally
associated with the consumption of meat are: 1. Shatkarma for purification
strokes, constipation, cancer, arthritis, high blood 2. Asana for strengthening
pressure, allergies, migraine, headaches, ulcers, bad
body odour, intestinal gases, kidney stones, hiatus 3. Mudra for steadying
hernia, gallstones, hypoglycaemia, diverticulosis, 4. Pratyahara for calming
osteoporosis, kidney diseases, asthma and
thrichinosis. 5. Pranayama for lightness
Perhaps the realization that all energy originates 6. Dhyana for perception
from the sun is instinctive and there is an 7. Samadhi for isolation
understanding that the closer our food is to the
source the more potent the energy it contains.
Spiritual and Psychological Reasons for a Note
Vegetarian Diet Hatha Yoga texts have been sourced from Tantra,
whereas Patanjali’s Yoga Sutras from the Vedas.
It is said that when meat is eaten, we also absorb
the hormones of fear and panic that are secreted
by the animal just before it is slaughtered. Also, Hatharatnavali
non-vegetarian food necessarily involves himsa in Hatharatnavali is an important text of Hatha Yoga
the form of killing of life forms. This karma of
written by Srinivasa Yogi somewhere between
killing necessarily begets its unfavourable samskara
1625 and 1695 A.D. Among other things the text
according to the law of karma. Hence, non-
vegetarian food is an impediment on the progress includes lucid conception of Yoga, reference to
on the spiritual path. ashtakarmas (instead of the regular shat karmas),
mention of 84 asanas and elaborate description of
mudras. It also contains discussion on the cocept of
Note panda (microcosm) and brahmanda (macrocosm).
Patanjali’s Ashtanga Yoga is mind-oriented, while in comparison The text gives a lot of information otherwise not
Hatha Yoga may be said to be more physically-oriented.
known with regard to Yoga.
32
Siva Samhita It is not only important to have a healthy diet, but

it is equally important to have a moderate diet.
Siva Samhita, whose author is unknown, means
Overeating is the chief cause of most diseases.
‘Siva’s compendium’ and it is written in the form
Yogis believe that food is our first interaction with
2.3 Concept of Diet according to Hatha Yoga
the world around us, and if we do not eat with
Texts. a sense of love, connection, and peace, all other
The philosophy of yogic diet does not believe in facets of our lives tend to suffer.
calorie count of foods or the amount of vitamins,
minerals or proteins we get from the food.
Instead, emphasis is laid on the type of food and Did You Know?
its quality. Some of the yogis survive on a meager Srisa Chandra Vasu, a renowned scholar of the Hindu
amount of food and still enjoy better health scriptures, wrote and interpreted sacred texts such as the
Upanishads, Ashtadhyayi and the Siva Samhita.
than all of us. They focus on nutrition available
from food without bothering about its taste.
Becoming a slave to taste buds is a temptation
that yoga does not recommend. Also, moderation
2.3 Causes of Success (Sadhaka
is recommended in whatever you eat and drink. Tattwa) and Causes of Failure
As per yoga philosophy, self-discipline in choice (Badhaka Tattwa) in Hatha
of foods is critical for your health as well as for
meditation and spirituality. Yoga diet principles Yoga Sadhana
are very easy to understand but difficult to follow. Yoga has been, for a long time, considered an art
The Hatha Pradipika very clearly tells what diet as well as a science. Ancient yogis were considered
to take and what to avoid. Proper diet is very more as scientists who studied the body and
important if a person wants to maintain good our consciousness within it, rather than merely
health. Most of the problems people experience teachers. The ‘science’ of Hatha Yoga is stated to
are due to bad eating habits. One needs to start not only be a physical practice intended for health
and fitness, but also for awakening ‘vital energies’
eating properly and the right away.
within us (such as prana, chakras and Kundalini
If a person takes proper diet, it is like fasting. It is energy). In this sense, Hatha Yoga is considered
a discipline where the person is not overtaxing the the foundation for all ‘higher yogas’, such as
system by putting in too many toxins. Food plays Raja yoga, meditation and the path to Samadhi or
an important part in the functioning of the mind. enlightenment.
If the food is impure, the mind also becomes
impure. Therefore, diet is of primary importance. Causes of Success (Sadhaka Tattwa) on
Sattvic foods are the best for a yogic practitioner. the Path of Yoga
They consist mainly of cereals, fresh and dry According to Yogi Swatmarama “The real
fruits, raw or freshly cooked vegetables, beans and purpose of Hatha Yoga is to open the gate to
legumes, ghee and pure organic milk. Light and Self-realization”. So in this sense we can define
nourishing food like this is easy to digest. It also the ‘goal’ of Hatha Yoga as ‘Self-realization’, and
increases vitality, strength, endurance and health. ‘success’ as the ability to unlock the gate which
If you want to have a sattvic diet, remember that leads us there. In order to unlock something,
any change in diet should be done progressively. though we need some keys, and luckily verse 16
33
of the Hatha Pradipika provides us with these six 3. Prajalpa (talkativeness): Exceeding the limit in
facilitators of success: speech is called ‘prajalpa’ or ‘bahubhâshana’.
1. Enthusiasm (Utsah): “A positive attitude, 4. Niyamagraha (adhering to rules): Adhering
constant inspiration and the idea of attaining to some traditional rules and regulations is
perfection.” Every day should seem like the niyamagraha. One should not fasten oneself
first day of practice. This spontaneously to certain rules and regulations. For example,
generates perseverance. wanting to take cold bath, bathing very early
in the morning, stick to having only fruits
2. Courage (Sahas): “Courage to face the inner
or milk or any other particular food. If the
visions and realizations as they dawn”.
condition is not fulfilled, then the practice of
3. Perseverance (Dhairya): No matter what yoga is hindered. So this is also an impediment
happens one should practice this regularly. in the path of yoga.
4. Discriminative knowledge (Tattvajnana): 5. Janasângha: Being in people’s company is
“Everything a person does in every aspect of ‘janasângha’. This disturbs a Hatha yogi, because
his life should be conducive to his sadhana.” the people’s company arouses feelings, like
5. Determination (Nischaya): “Resolve to lust, anger, love, hate, misery, and ego, etc. in a
carry on the practice under all circumstances.” practitioner and disturbs his practice. Hence,
a yogi should avoid the company of common
6. Aloofness from company (Janasangha people.
parityaga): “It is better to stay away from
social interactions and negative influences, 6. Laulya (fickle-mindedness): Capricious
but do not consider others to be inferior.” behaviour of the senses is called ‘laulya.’ There
are ten senses in a human being. Having
inconsistency in any one of the senses or in all
Causes of Failure (Badhaka Tattwa) on of the senses is a cause for the disturbance of
the Path of Yoga a yogi. That instability interrupts the intellect
Failure in Sadhana and the steadiness of a practitioner. This
volatility definitely also poses impediments in
Atyâhârah prayâsascha prajalpo niyamagrahah, the path of yoga.
Janasamgascha lolyam cha shadbhiryogo vinasyati.
(HP 1.15) 2.4 Concept of Ghata and Ghata
Yoga is destroyed by the following six causes: Shuddhi
Over-eating, exertion, talkativeness, adhering
strictly to too many like having rules, cold bath In Gheranda Samhita, which propounds the Saptanga
every morning, eating at night, or eating fruits only, Yoga, Sage Gheranda talks about seven angas of
company of common people, and unsteadiness. Yoga which ultimately lead the practitioner to the
goal of Self-realization. The saptangas are kriyas,
1. Atyâhâra (Over-eating): Having more food asanas, pratyahara, pranayama, mudras, dhyana, and
than the apetite is called atyâhâra. A yogi samadhi. The human being (body along with the
should forfeit this habit. mind) is compared by Sage Gheranda to a ‘Ghata’
2. Prayâsa (exertion): Exceeding certain limits in or ‘vessel’. This ghata needs to be tempered by the
labour, whether it is physical or mental or oral. fire of yoga which is akin to purifying the psycho-
This should be avoided by a yoga practitioner. physiological structure of the human being in
34
order to make it capable of reaching the heights Dhautirvastistathâ Netisrtâtakam naulikam tathâ,
and the climax of yogic practices. This process of Kapâlabhâtischaitâni shat karmâni prachakshatae.
purification can be termed as Ghata Shuddhi. This
is effected or brought about by the practice of the (HP 2.22)
saptangas of the Saptanga Yoga.
As the basis for all creation, including the physical
Shatkarma (six practices)
body, is a group of five elements, the well-being of Maedahslaeshmâdhikah purvam shatkarmâni
the body and mind can be established by purifying samâcharaet, Anyastu nâcharaet tâni, doshânâm
these five elements within the human system. samabhâvata.
(HP 2.21)
An obese practioner of the Hatha Yoga should first
Note
practise the six kriyas to remove excess fat and
The process of purification starts with kriyas and phlegm from the body. But others, not suffering
progresses to asanas, pranayama, etc. leading to meditation. from the excess of these, should not perform
them.
2.5 Purpose and utility of Shat Dhautirvastistathâ Netisrtâtakam naulikam tathâ,
Kapâlabhâtischaitâni shat karmâni prachakshatae.
Kriyas in Hatha Yoga
(HP 2.22)
Shat Kriyas are the yogic techniques to cleanse the
internal organs. According to Hatha Pradipika, The six kinds of kriyas are: Dhauti, Basti, Neti,
there are six cleansing techniques called Shat Trâtaka, Nauli and Kapâlabhâti.
Kriyas. Shat means “six” and kriya means “action”. The shat kriyas also help to maintain balance of
Yogic kriya removes the waste materials of our the three doshas or humours in the body: kapha
internal organs which are not efficiently expelled or mucous, pitta or bile and vata or wind. Both
normally. Therefore, the aims of Hatha Yoga and Hatha Yoga as well as Ayurveda believe that disease
of the Shatkriyas are to cleanse the internal organs is caused when there is an imbalance of the doshas.
and thereby create harmony between the major Shatkriyas are practised before beginning pranayama
pranic flows, Ida and pingala and attain physical and and other higher yogic practices to ensure that the
body is pure and free from toxins and one is able
mental purification and balance.
to venture successfully on the path of spirituality.
Shatkarma (six practices) The shat (six) kriyas commonly known to yogis are
Maedahslaeshmâdhikah purvam shatkarmâni as follows:
samâcharaet, 1. Neti or the cleansing of the nasal passage
Anyastu nâcharaet tâni, doshânâm samabhâvata. 2. Dhauti or the cleansing of the digestive tract,
(HP 2.21) upto the stomach
If any practicioner of Hatha Yoga is obese or has 3. Nauli or the massaging of the abdomen
excess of fat or phlegm in the body, the six kinds 4. Kapalbhati or the purification of the frontal
of kriyâs (duties) should be performed first. But lobes of the brain and the lungs.
others, not suffering from the excess of these,
5. Basti or the cleansing of the colon by
should not perform them.
producing negative pressure by Nauli.
35
6. Trataka or the cleansing and strengthening The two most common practices of neti kriya are
of the eyes brought about by gazing without called as jala neti (done with salt water) and sutra
blinking. neti (done with sutra/rubber tube). Neti kriyas are
sometimes done also using milk or ghee.
1. Dhauti
Neti kriyas act as preparation for pranayama
A strip of cloth – roughly 3 inches wide and 15
practices. The neti kriyas should immediately
cubits long – is first moistened with warm water
be followed by kapalbhati practices to remove
and then coaxed down the gullet into the stomach the remnants of any salt water lodged in the
as demonstrated by one’s Guru, and then gently respiratory passage.
taken out. The process is called Dhauti Karma or
vastra dhauti. 4. Trâtaka
The practice of Dhauti Karma cures cough, Being calm, a practitioner should gaze steadily at a
asthma, enlargement of the spleen, leprosy and small mark (a small thing), till eyes are filled with
20 different diseases that arise because of phlegm. tears. This is called ‘Trâtaka’ by âchâryas.
The three most common practices of dhauti are Trâtaka destroys the eye diseases and removes
sloth, etc. It should be kept secret very carefully,
vaman dhauti (done with water), danda dhauti (done
like a box of jewellery.
with a rubber tube), and vastra dhauti (as explained
above). 5. Nauli
In vaman dhauti, the water is made saline and is Nauli is the only the important Kriya and Hatha
tepid to match the internal environment of the Yoga. Exhale completely in standing position
practitioner. hands on the knee. Practice adhiyan and separate
middle abdominal muscles is called Nauli try to
2. Basti take it right and left is called churning of Nauli.
Draw water by middle Nauli. It draws the water in It removes dyspepsia, increases appetite and
the colon. digestion, and is like the goddess of creation, and
The practice of Basti Karma cures disorders like causes happiness. It dries up all the disorders. This
colic, enlarged spleen and dropsy that arise due to Nauli is a crest-jewel exercise in Hatha Yoga.
the imbalance of Vata or wind, pitta or bile and Nauli practices can be considered to be of four
kapha or phlegm. types, namely vama (left) nauli, madhya (middle)
The basti kriya corresponds to modern day enema. nauli, dakshina (right) nauli, and nauli chalana
Hatha Yoga talks about two types ofbasti – jala basti (rotation).
(with water) and sthala basti (with air). 6. Kapâlabhâti
3. Neti When inhalation and exhalation are performed
forcefully and rapidly, like a pair of leather bellows
A smooth and oily cord made of threads and
of a blacksmith, by the practitioner of Hatha Yoga,
about six inches long, should be passed through it dries up Kapha from the excess of phlegm. This
the passage of the nose and the end taken out in method is known as kapalbhati by the ancient sages.
the mouth. This is called by adepts the Neti Karma This kapalbhati method has a great advantage. It
(sutra neti). destructs 20 kinds of Kapha, the phlegm-related
The Neti cleans the brain (Kapâla) and illumines diseases.
the divine sight. The practitioner can see upto Hatha Pradipika talks about three types of
long distances. It destroys all the diseases of the kapalbhati – vata karma, vyut karma and sheeta karma
cervical and scapular regions. kapalbhatis.
36
Generally, kapalbhati is understood as forceful,

rapid exhalation. When inhalation and exhalation
are both done forcefully and rapidly, it is referred
Did You Know?
to as bhastrika (kapalbhati). Unlike all other schools of Hatha Yoga, which provide the
place of first anga to the shatkriyas, Swatmarama in Hatha
Pradipika says that shat kriyas need to be practiced only
by those who are have from excessive fats, phlegm and
mucous. In the case of healthy people, pranayama practices
are sufficient to bring about cleansing/purification.
Neti Dhauti Nauli

2.6 Purpose and utility of Asana
in Hatha Yoga
In Swatmarama Suri’s Hatha Pradipika, asanas form
the first anga of his Chaturanga Yoga. Swatmarama
gives elaborate descriptions of fifteen asanas and
Kapalbhati Basti Trataka their effects along with the methodology of
performing them. These asanas are as follows:
Fig. 2.5: Shatkarma
1. Siddhasana
These practices are means of cleaning the throat 2. Padmasana
and esophagus of phlegm, keeping the stomach 3. Simhasana
free of excess acid, the bowels of faeces and the
4. Swatikasana
lungs, pores, and sweat glands free from waste and
impurities. 5. Veerasana
6. Matsyendrasana
General benefits of Shatkarmas: 7. Gaumukhasana
1. Shatkarmas are very good to overcome a lot 8. Bhadrasana
of diseases completely such as asthma, food 9. Mayurasana
allergies, reduces obesity, migraine, regulates
10. Kukutasana
entire digestive system.
11. Koormasana
2. The practice of shatkarma creates harmony in
body and mind. 12. Utthanakoormasana
13. Shavasana
3. The different systems of the body are purified
by this shatkarma practice, so the energy can 14. Dhanurasana
flow through the body freely. 15. Paschimottanasana
4. It’s very good for general health; this increases Swatmarama says that practice of asanas results
one’s capacity to work, think, digest, taste, in arogyam (good health), sthairyam (stability) and
feel, experience, etc. angalaghavam (lightness of the body).
37
range of motion and strength as well as enhance

the balance, leaving a person with a higher fitness
Note level and reduced risk of injuries.
Asanas teach poise, balance, strength and calms down
the mind in preparation for meditation in the pursuit Although practicing yoga poses doesn’t burn
of enlightenment. The word Asana is derived from as many calories as an intense activity, such as
the Sanskrit verbal root ‘Aas’ which means ‘state of running, you can still lose weight with a regular
existence’. The physical benefits derived by practicing
yoga practice if it is combined with diet control
Asana are incidental which comes with mental calmness.
and some form of aerobic exercises.
Health and Fitness Benefits Therapeutic Benefits

One of the most immediate health benefits of Though yoga is basically a preventive discipline,
practicing Hatha Yoga asanas is that one gets a practices of yoga particularly Hatha Yoga, definitely
feeling of calmnes. When a person focuses on his/ has its, therapeutic benefits. Hatha Yoga asanas can
her yoga practice, he/she may focus less on his/ help heal or soothe a specific health ailment or
her worries or woes. Yoga can increase flexibility, condition. One can be relieved of chronic neck
Fig. 2.6: Benefits of Yoga
38
pain with a series of poses that focus on gently that flows throughout your body and balancing
stretching and elongating the spine. People can the opposite aspects of your being. According to
get relief from sinusitis with poses that focus yoga theory, everyone has masculine and feminine
on inversion, forward bends and poses that calm aspects to one’s being, referred to as the hot,
their mind. Other poses can help alleviate anxiety, active energy of the sun or “ha” and the cooling,
asthma, carpal tunnel syndrome, insomnia, receptive energy of the moon, or “tha.” Hatha,
sciatica and a host of other conditions. Still others which literally translates to sun-moon, balances
poses may help with pregnancy, menstruation and these two opposites, while opening one’s energy
infertility. channels of the body. The main channel is in the
Practicing asanas helps to align one’s body, breath spine, which holds the divine energy, or Kundalini
and mind; a connection that takes your attention Shakti, at its base. The object is to achieve balance
away from the chaos of the outside world into your so that energy streams freely through your body,
inner being. With attention focused inwards, one ultimately facilitating a spiritual awakening.
can become more aware of the way one habitually
thinks or reacts to situations, without judging if General Notes for Asana Practitioners
such thinking or reactions are necessarily good 1. Asanas can be practiced anytime but one’s
or bad. Hatha Yoga can help us in recognizing our bowel and bladder should be empty or rather
behaviours and respond more effectively to our light at that time.
experiences.
2. Asanas should be practiced in a well-ventilated
place.
Spiritual Development
3. You may carry your own yoga mat to your
Hatha Yoga’s overall goal is to enhance the spiritual class to avoid skin issues related to hygiene.
development, which it does by releasing the energy
4. Always practice yoga by spreading a blanket
or carpet on a leveled floor.
5. During yoga practice, keep unwanted thoughts
at bay.
6. During illness, after surgeries, fractures,
sprains, one should refrain from doing yoga.
Resume practicing yoga only after consulting
a physician.
2.7 P urpose and importance of

Pranayama in Hatha Yoga
Prana refers to the life-force or the vital energy,
which is responsible for all the functions, physical
and mental, in the human being. Ayama refers
Fig. 2.7: Spiritual Development
39
to the ability to control your body by stretching, Pranayama is considered in our scriptures as ‘parama
expanding, and elaborating. Hence, pranayama tapa’, i.e., ‘the highest form of tapa practice’.
refers to the control of prana by stretching it. Pranayama purifies all impurities in the body.
Breathing is the means through which control When we come to generic kinds of pranayama, we
of prana is brought about. While in Patanjali’s speak about agarbha (without chanting of mantras
Yoga Sutras, breathing is emphasized in pranayama or prayers) and sagarbha (with chanting of mantras
practices; in Hatha Yoga, retention or kumbhak or prayers) pranayama.
is emphasized. In fact, Swatmarama in Hatha Swatmarama talks of two types of kumbhak:
Pradipika refers to eight varieties of kumbhak, sahita kumbhak and keval kumbhak. Sahita kumbhak
instead of pranayama. These eight varieties are as refers to antara kumbhak (internal retention of
follows: breath) and bahya kumbhak (external retention
1. Suryabhedana of breath). Keval kumbhak is the kumbhak which
2. Bhastrika can be performed by an adept yogi at will, and
3. Ujjayi for any duration of time without there being any
emphasis on inhalation or exhalation prior to the
4. Sheetali kumbhak.
5. Sheetkarni
6. Bhramhari Effects of Pranayama
7. Plavini Pranayama practices have effects on all dimensions
8. Moorcha of human personality. On the physical side,
In addition to these, Swatmarama also refers to breathing practices directly affect the respiratory
nadi shodhana pranayama (alternate nostril breathing) mechanism and the organs involved, and make
or anuloma viloma pranayama. In one of the shlokas, them healthy and effective. Because oxygen intake
is crucial for a healthy body, when breathing
Swatmarama says that all types of diseases can
improves general health of all body systems
be eliminated by proper practice of pranayama;
improve. Hatha Pradipika asserts that proper
all types of diseases can be attracted by improper
practice of pranayama can eliminate all types of
practice of pranayama. This fact brings to fore the diseases. Also, the Pancha Pranas in the body enable
importance of learning pranayama under proper all the functions - physical, physiological and
guidance. mental – to happen in an optimum manner. There
Pranayama involves three elements: purak is an invariable connection between the mind and
(inhalation), kumbhak (retention), and rechak breathing. Every state of mind is reflected by a
(exhalation). Kumbhak practices are accompanied corresponding change in the breathing pattern.
by bandhas with the intention of awakening and Hence, when breathing is controlled (lengthened
raising the kundalini. and made rhythmic) the state of mind is also
automatically controlled. Pranayama practices
Swatmarama also emphasizes the invariable bring about a mental state of calmness and peace.
connection between prana (breathing) and the The bandhas accompanying pranayama practices
mind. When one works, the other also works; go a long way towards the spiritual dimension
when one stops, the other also stops. In fact, by enabling the raising of the Kundalini. Thus,
looking at the breathing pattern of a person, one pranayama practices have physical, physiological,
can infer the his/her state of mind. mental and spiritual benefits as their effects.
40
Generally speaking, pranayama practices increase Ashtanga Yoga: Ashtanga means eight limbs or
the store of prana thereby increasing energy levels branches, of which asana or physical yoga posture is
and also increase awareness levels. merely one branch, breath or pranayama is another.
Yogic Diet: A diet that is wholly conducive to the
practice of Yoga and spiritual progress is called
SUMMARY
Yogic diet.
zz Hatha’ refers to the kind of yoga which bring Sattva guna: Sattva guna being the principle
balance between the sun and the moon, or the of illumination, is responsible for knowledge,
pingala and ida in us. concentration, awareness, etc.
zz Hatha practices are designed to align and calm Rajas Guna: Rajas guna being the principle
your body, mind, and spirit in preparation for of activity, is responsible for all activities and
meditation. undertakings of human beings.
zz Hatha Yoga calls for all concentration in the Tamas Guna: Tamas guna being the principle of
beginning itself on the practice of postures inertia, is responsible for laziness and lethargy.
(Asanas) and breath control (pranayama) to Sattvic Foods: Foods that increase life, purity,
energize the subtle channels (nadis). strength, health, joy and cheerfulness, which are
zz Brahmans, Kshatriyas, Vaisyâs and Sudrâs have savoury and oleaginous, substantial and agreeable
the authority to practice Hatha yoga. are considered as Sattvic food.
zz The aim of Hatha Yoga is to control the body Rajasic Foods: Any food which is stimulating
and mind because then only can the spiritual and which goads you towards high per activity is
aspirations be fulfilled. considered as rajasic food.
zz The philosophy of Yogic diet does not believe Tamasic Foods: Tamasic foods include meat,
in calorie count of foods or the amount of poultry, fish, eggs, alcohol and other intoxicants
vitamins, minerals or proteins we get from the including drugs which have the tendency of
food. creating lethargy and laziness in us.
zz The chakras, which are mainly 7 in number, Chakras: It means “the wheel” which is rotating
are connected by a dormant energy channel centres of energy symbolized as coloured lotus
known as Sushumna. flowers with different number of petals or nadis.
zz Hatha Yoga’s overall goal is to enhance the Muladhara Chakra (The Root Chakra):
spiritual development, which it does by Muladhara Chakra or the Root Chakra, as its
releasing the energy that flows throughout Sanskrit name suggests, works as support to other
your body and balancing the opposite aspects chakras.
of your being. Svadhistana Chakra (The Sacral Chakra):
Svadhishtana Chakra, also known as the Sacral
KEYWORDS Chakra, or the Spleen Chakra, is located just below
the navel near the abdomen.
Hatha Yoga: It is a scientific system that integrates Manipura Chakra (The Solar Plexus): Manipura
the various branches of yoga and brings about a Chakra has been so named because of its radiant
harmonious development in the individual. lustre which makes it look like a jewel.
41
Shat Kriyas: Shat Kriyas are the yogic techniques to 5. Discuss the factors which bring success and
cleanse the internal organs. failure in Hatha Yoga.
6. Discuss the prescribed (pathya) and prohibited
(apathya) foods in Hatha Pradipika.
? SELF-ASSESSMENT QUESTIONS
FURTHER READINGS
Short Questions Hatha Pradipika – interpretation by various

1. Write down the meaning of Hatha Yoga. authors
2. Name the benefits of asanas as per Hatha Patanjali Yoga Sutra – interpretation by various
Pradipika. authors
3. Name the different texts of Hatha Yoga. The Bhagvad Gita – interpretation by various
4. What is yogic diet referred to? authors
5. What is Ghata in Ghata Shuddhi? Health and Hatha Yoga – by Swami Sivananda
Hatha Yoga: Or the Yogi Philosophy of Physical
Long Questions Well-being, with Numberous Exercises, etc – by
1. Discuss the differences between asanas and Yogi Ramacharaka
physical exercises. Hatha Pradipika – by Swami Muktibodhananda
2. Explain the significance of shat kriyas. Hatha Yoga for All – by Rajeswari Raman
3. Explain the significance of pranayama. Hatha Yoga: The Hidden Language: Symbols,
4. Explain the significance of bandhas and mudras. Secrets & Metaphor – by Swami Sivananda Radha
42
CHAPTER 3
INTRODUCTION TO PATANJALA
YOGA
Structure
ÍÍ Introduction
3.1 Definition, Nature and Aim of Yoga Learning
according to Patanjali Outcomes
3.2 Concept of Chitta and Chitta Bhumis; After studying this chapter, you should
Chitta Vrittis and Chitta Vrittinirodhopaya be able to:
(Abhyasa and Vairagya)
ÍÍ Discuss the definition, nature and aim
3.3 Concept of Ishwara and Ishwara of Yoga according to Patanjali
Pranidhana
ÍÍ Understand the concept of Chitta and
3.4 Chitta Vikshepas (Antarayas) and their Chitta Bhumis
associates (Sahabhuvas)
ÍÍ Describe Chitta-vrittis and Chitta-
3.5 Concept of Chitta Prasadana and their vrittinirodhopaya
relevance in mental well-being
ÍÍ Describe concept of Ishwara and
3.6 Kleshas and their significance in Yoga Ishwara Pranidhana
3.7 Ashtanga Yoga of Patanjali: its purpose, ÍÍ Explain Chitta Vikshepas
effects, and significance
ÍÍ Understand the concept of
ÍÍ Summary Chittaprasadana
ÍÍ Keywords ÍÍ Discuss significance of kleshas in yoga
ÍÍ Self-Assessment Questions ÍÍ llustrate the purpose, significance and
ÍÍ Further Readings effects of Ashtanga Yoga
Introduction
Yoga means union or integration of human personality.

Yoga literally means to yoke, from the root yuj, which means to join. It is the same as the absorption
in the state of samadhi. Sutra means thread, and this thread, or multiple threads weave a tapestry of
insights and direct experience. Sutras form a unique genre of Indian scriptures. “A sutra gives maximum
knowledge in minimum words.” The core of Patanjali’s teachings lies in the eightfold path of yoga. This
path shows the way to live a better life through yoga. In this chapter, you will learn about the definition,
nature and aim of yoga according to Patanjali, concept of Chitta and Chitta Bhumis, and Chitta-vrittis
and Chitta-vrittinirodhopaya (Abhyasa and Vairagya). You will also learn about the concept of Ishwara
and Ishwara Pranidhana, Chitta Vikshepas (Antarayas) and their associates (Sahabhuvas). Lastly, you
will be able to understand the concept of Kleshas and their significance in Yoga, Ashtanga Yoga, of
Patanjali: its purpose and effects, and its significance.
3.1 D
efinition, Nature and Aim of In Sankhya philosophy, upon which Yoga is
based, the sufferings of human beings arise from
Yoga according to Patanjali ignorance (avidya) of one’s true nature. According
The term ‘yoga’ is derived from the root word ‘yuj’ to Sankhya, the essence of human being is purusa
which has two main meanings – union (yujyati) and or consciousness. Due to ignorance, human being
concentration (samadhau). In the sense of union, falsely identifies with his unreal self, i.e., the prakritik
it is understood the world over as the union of self made up of the body-mind-ego-intellect
the individual soul with the universal soul. This complex. Because of this false identification,
meaning is found neither in Yoga philosophy nor whatever happens to the body-mind-ego-intellect
in Sankhya philosophy, on which yogic practices
complex is appropriated by the human being as
are based. Yoga ideally can be understood as
happening to himself. For example, when the
concentration. Yogic concentration is a quality
body grows old, the man says “I’m old”. When the
of the mind wherever the mind goes, or it is the
mind is sad, the man says “I’m sad”. Therefore,
second nature of the mind. To be yogic means to
be concentrated. This concentration gradually all the miseries and sufferings of life are because
facilitates awareness and leads to pure awareness, of this false identification. This identification
which is the goal of Yoga. Incidentally, Samadhi inextricably happens at the level of the mind.
in the sense of concentration is the means for So, for this misery to stop, the identification with
reaching its goal, which is the ultimate anga of the mind has to go. The mind comes into picture
Patanjali’s Ashtanga Yoga. only when the functions of the mind arise. These
In the sense of union, Yoga can be better functions are the vrittis or modifications of the
understood as integration of the various elements mind. Only when these stop, the mind disappears
of human personality (body, mind and spirit), and there remains no scope for the purusa or the
leading to a wholesome, harmonious and holistic consciousness to identify with it. It then gets
personality. established in its true nature – tada drashtu swarupe
awasthanam. Therefore, Patanjali defines Yoga as
Patanjali defines Yoga in his second sutra as
yogaha chittavritti nirodaha, or stoppage of mental
yogaha chittavritti nirodaha, which means, “Yoga is
the stoppage of mental modifications”. These modifications.
modifications of the mind or chitta are called as Simply put, Yoga means controlling the thought
vrittis. waves in the mind, and preventing the mind from
Every vritti (klishta) generates samskaras (deep wandering.
impressions) which in turn result in karma, which This definition of yoga has three aspects
again generates samskaras. The chain of vritti-
1. Chitta (the mind, intellect, ego)
samskara-karma-vritti is unending, and it keeps a
human being bound to life-death-rebirth cycle. 2. Vritti or the modifications (of the mind)
Human life is full of sufferings and if one to free 3. Nirodhah or cessation/control (of thoughts in
oneself from these sufferings, one has to liberate the mind)
oneself from the chain of life-death-rebirth cycle.
Therefore, it is essential to stop the chitta vrittis. Yoga Darshana, one of the six systems of Indian
That is why, Yoga is defined as chittavritti nirodaha. philosophy, is based on this aphorism.
46
Introduction to Patanjala Yoga
of kaivalya is a state wherein all the miseries and

sufferings of human life stop once for all.
Did You Know?
In the process of reaching the state of kaivalya,
Speculations surround the origin of Yoga. The Rig the Yoga practices lead to several benefits in the
Veda mentions Yoga as a pre-Vedic tradition. Yoga most
probably developed around the sixth or fifth century
empirical world – physical and mental health being
B.C. during the periods of the ascetic and the brahmana the most important of them.
movements in ancient India.
Asanas or physical postures form one of the
eight limbs of Ashtanga Yoga, whose purpose is to
In trying to provide a discipline/model for control the mind or Chittavritti nirodah. Patanjali’s
achieving this goal, Patanjali propounds the Yoga system lays more stress on the mind than
Ashtanga Yoga or the Raja Yoga (the royal yoga). on physical postures, needed mainly to maintain
Patanjali’s Yoga can be considered as Raja or stability in the body so that the practitioner is able
supreme Yoga because almost all other systems to sit in meditation for a long period of time.
of Yoga (Jnana, Bhakti, Karma, Hatha, Mantra, etc.) One of the principal aims of yoga is the quietening
have their fundamental tenets incorporated in of the mind (chitta). During some forms of
very subtle ways, in seed form in Patanjali’s Yoga. meditation we can witness how thoughts and
Though, the Hatha Yoga emphasizes the physical memories arise from the depths of our chitta and
aspects, and the Ashtanga Yoga emphasizes the then subside into it. This understanding would
mental aspects, both lead to the same goal which help us gain control over our thought process and
is self realization. attain inner calm.
The western term ‘mind’ refers to chitta in Yoga
when chitta is used in a comprehensive sense
to include manas (synthesizing faculty), buddhi Caution
(decision-making faculty and store house of
samskaras) and ahamkar (ego). Remember, Yoga is not a competitive sport. It is a good
physical, mental and emotional regimen, done within the
limits of what your body and minds are capable of taking
Mis-conceptions
on any specific day.
ost-common
Yoga is a Hindu tradition. Yoga is a technology that any

person who is willing can make use of.
3.2 C oncept of Chitta and Chitta
Bhumis; Chitta Vrittis and
Aim of Patanjali’s Ashtanga Yoga Chitta Vrittinirodhopaya
The aim or ultimate goal of Patanjali’s Ashtanga (Abhyasa and Vairagya)
Yoga is Kaivalya, a state wherein man attains The Upanishads talk about four parts of the
freedom from miseries and sufferings of life antahkarana, namely chitta (storehouse of
forever. Patanjali’s Yoga mainly deals with mind samskaras), buddhi (decision-making faculty),
management to achieve concentration. This ahamkar (the ego), and manas (the synthesizing
concentration brings awareness, finally leading faculty). In Sankhya philosophy, the antahkarana
to a state of pure awareness (kaivalya). This state comprises only buddhi, ahamkar and manas. It does
47
not make any mention of chitta. Here, buddhi may Visuddhasattvatayaikasminnaeva vishayae
be additionally considered as the storehouse of Vakshyaânâvadheekrtakâlaparyantamachamchalam
Karma and samskara (Karmasheya). In Patanjali’s nivâtasthadeep
avat, Tathâ cha
Yoga Sutras, there is no mention of buddhi. kshiptâditrayaepikimchidaikâgrya Sattvaepi tatra
Therefore, we may consider chitta of Patanjali nâtiprasamgah, In this state of mind the satvika
to be the same as buddhi of Sankhya philosophy. vritti, the mood of entity remains engaged
The chitta in Patanjali is used a number of times with any one thing. Rajoguna and tamoguna are
to denote what the Western psychology denotes in a suppressed state here. Hence, that state
as ‘mind’. When the chitta is thus considered as of mind is called ‘ekâgrabhumi’, in which, the
‘mind’, the chitta is used in a comprehensive sense mood heads towards any one subject.
to include the functions of buddhi, ahamkar and 5. Niruddham: niruddham cha niruddhasakalavrt-
manas. Chitta can be better understood as mind- tikam samskâramâtrasaeshamityarthah. In this
stuff or mind-field. state, satvik moods along with the tamas and
Chitta, the mind is Trigunâtmaka, three-qualitied, rajas ones are obstructed. This obstruction
i.e., sattvic, rajasic, and tamasic. Depending upon the keeps lying there, which is called niruddha bhumi.
domination of the chitta by these gunas, we can The first three levels of chitta are not considered in
say that there are five states of the chitta Kshipta the category of yoga. But ekâgra and niruddha are
(disturbed), mudha (dull), vikshipta (distracted), considered under yoga category because only by
ekagra (one-pointed), nirodhah (mastered). passing through them states the state of samâdhi
1. Kshiptam: ‘rajasâ vishayaeshvaevavrttimat’ is the can be attained.
state of mind the called ‘kshiptam’ which is Chitta is known as antahkarana catustaya, the
always involved in those things that cause four inner entities, viz., Manas, buddhi, chitta,
agitation and anxiety when provoked by the Ahamkâra. When all kinds of samskârâs, like
Rajas quality. prârabdhasamskârâs, which are the accumulated
2. Mudham: ‘tamasâ nidrâdivrttimat’ the state impressions of the so many previous births, and
of mind is called ‘moodham’ which is always vâsanâ samskâr, etc., are restrained, then nirodha
involved in those things that are caused to samskâr remains in chitta, only.
stupid and moron, by the provocation of
tamas quality.
3. Vikshiptam: ‘kshitâdvisishtam vikshiptam, Notes
satvâdhikyaena samâdadhadapi chittam Chitta is the memory bank, which stores impressions and
Rajomâtrayântarântarâ vishayântaravrttimad This experiences, and while it can be very useful, Chitta can
state of mind is a little better than the state of also cause difficulties if its functioning is not coordinated
kshiptam etc. In this state one can be immersed with the others.
in samâdhi (concentration) for sometime, but
by the cause of battering of the rajoguna, Chitta Bhumis
emotional feelings, the mind darts along for
The theory of chitta bhumis originates from
other things. This state of mind is called
Patanjali’s Yoga Sutras and is elaborated upon by
‘vikshipta.’
sage Vyasa in his commentary on the said Yoga
4. Ekâgram: aekasminnaeva vishayaegram Sutras. Chitta Bhumi refers to the condition or a
Sikhâ yasya chittadeepasyaetyaekâgram, state of mind when it is in concentration. This
48
aspect defines itself differentily in different 3. Fantasy or imagination (vikalpa),

people. 4. The object of voidness that is deep sleep
Sage Vyasa speaks about five Chitta Bhumis or (nidra), and
states of Chitta as follows: 5. Recollection or memory (smriti).
These vrittis, the moods, are named as painful
and not painful. Klishtavrittis generate sufferings
and they generate Karma samskârâs. The action of
virodhini (anti) vrittis of vivaekakhyâti, etc., qualities
are called aklishta vrittis.
The Klishtavrittis are painful because they generate
samskaras, which keep man bound in the chain
of life-death-rebirth cycle. These kleshas which
accompany the vrittis are five in number, viz.,
avidya, asmita, raga, dvesha, and abhinivesha.
Vrittis are our mental responses to external
stimuli. The mental responses are modifications
Fig. 3.1: Chitta Bhumis or Grounds of Chitta in the form of waves. The stimuli comes from
attractions, distractions, pleasure, pain, joy,
sorrow, etc. in the universe around us. The ego
Did You Know? sense identifies with these thought waves. If the
thought waves are pleasant, the ego sense says, ‘I
In the stage of Kshipta, the distracted mind, being am happy.’ If the thought waves are not pleasant,
overpowered by Rajas, is extremely unsteady, unable to
concentrate or decide, and is the source of pain.
the ego sense says, ‘I am unhappy.’ This wrong
identification of the ego sense with the ‘I’ (or the
purusa or the indweller) is the cause of all miseries.
Chitta-Vrittis and Chitta- The purusa cannot be affected by thought waves.
Vrittinirodhopaya It is eternal, pure, enlightened and free.
The modifications of the mind, i.e., chitta vrittis, As long as man’s thought waves and ego identify
are divided into five parts. with each other, man will never be able to know
ChittaVrittayah pancatayyah klishtâklishtâh, his real Self. Enlightenment is possible only if the
(yogadarsana 1.5.) chitta; Patanjali says the five vrittis thought waves are brought under control so that
are either klishta, i.e., accompanied by kleshas/ the ego sense falsely stops identifying with the ‘I’
painful or aklishta, i.e., not accompanied by altogether.
kleshas/not painful.
Chitta- Vrittinirodhopaya
‘Pramânâviparyayavikalpanidrâsmatayah’ (yogadarsana
Abhyasa (Repeated Practice) (1.13 and 1.14) and
1.6) The five varieties of thought patterns (vrittis)
Vairagya (1.15 and 1.16) (Dispassion) are the
are:
means to stop the modifications of the mind.
1. Direct cognition (pramana), An integrated approach of practicing social and
2. Wrong perception (viparyaya), personal disciplines, healthy diet, pranyama, asana,
49
meditation, regulartly and with an attitude of non- Ishwara in Patanjali’s Yoga Sutras is not a religious
dependence learning to let go the attachments and God, and yoga is not a religion.
aversions, helps to bring in the tranquility within.
The practice should be for a long time, without Ishvara Pranidhana
interruption, with sincerity and firmly rooted.
Ishwara Pranidhana refers to complete surrender to
sah tu dirgha kala nairantaira satkara asevitah dridha Ishwara. This Ishwara Pranidhana is prescribed as a
bhumih (1.14) technique leading to the ultimate goal of kaivalya
for all the three types of adherents (adhama,
3.3 C oncept of Ishwara and madhyama and uttama adhikarins). Ishwara Pranidhana
Ishwara Pranidhana is suggested as an optional technique to abhyasa
and vairagya; it is a part of Patanjali’s Kriya Yoga
Ishwara in theistic Indian philosophies mainly
(tapa, swadhyay and Ishwara Pranidhana); it is one of
stands for God who performs the functions of
the niyamas (shaucha, santosha, tapa, swadhyay, Ishwara
creation, preservation and destruction of the
universe. The presence of such Ishwara makes the Pranidhana).
school of thought or philosophy religious. The Therefore, Patanjali gives tremendous importance
concept of such a God is accompanied by forms to Ishwara Pranidhana. In this Pranidhana may
of worship, rites and rituals, mythological stories, be emphasized more. Surrendering oneself
do’s and dont’s, and religious organization. None means surrendering one’s ego, which is the most
of the above are prevalent in Yoga of Patanjali important hurdle in the path of Yoga.
Yoga Sutras. Hence, it is necessary to understand
Patanjali says Ishwara Pranidhana can lead to
the concepts of Ishwara and Ishwara Pranidhana
(complete surrender to Ishwara) in Patanjali’s perfection in the state of Samadhi.
Yoga Sutras.
Patanjali defines Ishwara as a ‘purusa vishesha’, a 3.4 C hitta Vikshepas (Antarayas)
special kind of purusa (pure consciousness) – and their Associates
one who was never embodied, is not embodied,
and who will never be embodied. In Ishwara, the
(Sahabhuvas)
seed of omniscience is unsurpassed. Ishwara is Chitta-Vikshepas refer to distractions of the mind.
referred to as the teacher of all ancient teachers Because Yoga can be considered as ‘concentration’,
because Ishwara is unconditioned by time. The distractions of the mind can be considered as
designator of this Ishwara is Pranava or AUM. obstacles in the path of Yoga. Patanjali gives the
Patanjali says that the japa of AUM should be term antarayah as distractions/obstacles in the
performed with full involvement of the being and path of Yoga.
with full recognition of its significance. Such a Patanjali Yoga Sutra 1:30 vyadi styana samshaya pramada
japa will result in elimination of all obstacles in alasya avirati bhranti-darshana alabdha-bhumikatva
the path of Yoga and lead towards consciousness anavasthitava Chitta -vikshepa te anrarayah
turning upon itself, i.e., leading to pure awareness.
Patanjali names nine obstacles (antarayas) which
Obviously, in Patanjali’s Yoga Sutras, there is no
are as follows:
description of any forms of worship or rites and
rituals. Hence, it is essential to understand that 1. Vyadhi – physical diseases
50
2. Styan – mental languor (lethargy) or

listlessness leading to lack of interest in
sadhana
3. Samshaya – doubt or suspicion
4. Pramada – heedlessness or misplaced
priorities
5. Alasya – physical laziness
6. Avirati – stubborn attachment to sense
objects
7. Bhranti darshana – illusion or delusion or
misunderstanding or wrong understanding
8. Alabdha bhumikatva – non-attainment of a
firm ground
9. Anvastitatva – instability of mind
Patanjali Yoga Sutra 1:31 duhkha daurmanasya angam- Fig. 3.2: Two Parts of Chitta - Vikshepa
ejayatva shvasa prashvasah Vikshepa sahabhuva
As already mentioned, Patanjali prescribes pranava 3.5 C oncept of Chitta Prasadana
japa for getting rid of these obstacles. Patanjali
also says that these antarayas are invariably and their relevance in mental
accompanied by some signs and symptoms well-being
(vikshepa sahabhuvas). These accompaniments are Patanjali’s Yoga Sutra 1:33 Maitreekarunâmudito-
as follows: paekshânâm sukhaduhkhapunyâpunyavishayânâm
1. Dukha – unhappiness bhâvanâtaschittaprasâdanam.
2. Daur manasya – despair or bad state of mind Chitta Prasadana is not technique it is achievement
of maitri and karuna prescribed by Patanjali for
3. Angamejayatva – tremors in the body
bringing about peace and calmness, serenity and
4. Shvas-prashvas – erratic breathing pattern tranquility, clarity, etc., of the mind. This technique
Patanjali Yoga Sutra 1:32 tat pratisedha artham eka involves taking four different approaches/attitudes
tattva abhyasah towards four different types of people or qualities
of people. Patanjali says develop friendship with
In order to deal with these accompaniments, happiness or happy people; develop compassion
Patanjali prescribes ektattva abhyasa, i.e., practice towards unhappiness or those who are suffering;
of one principle. This principle in very general take delight or joy towards virtues or virtuous
terms can be understood as the Ashtangas of people; be equanimous towards vices or people
Patanjali’s Yoga. exhibiting negative qualities.
51
In our day to day life, the mind becomes Patanjali says there are five such kleshas as given
disturbed because we invariably take exactly the in the Sutra above. Of these five, avidya or
opposite approach to what has been prescribed ignorance of our real nature can be considered
by Patanjali. For example, we shy away from as the mother klesha. Avidya is the ground/source
friendship with people who are happier than us; of the other four kleshas. Asmita refers to ‘I-am-
we show friendliness rather than compassion ness’ or ego, raga refers to ‘attachment or liking’,
towards those who are suffering; we start dvesha refers to ‘aversion or dislike’, and abhinivesha
comparing ourselves with or become jealous of refers to ‘clinging to life or fear of death’. These
people who are endowed with virtues or good kleshas invariably accompany our vrittis (mental
qualities; and we become emotionally disturbed modifications/experiences), thereby generating
when facing people who have negative qualities. pain for us. If the vrittis are aklishta or not
Incidentally, this technique of Chitta Prasadana accompanied by kleshas, then they do not entangle
with its four approaches can be advantageously us in the vicious cycle of vrittis-samskaras-karma-
applied towards even the same individual with vrittis-samskaras.
whom we are living when he/she goes through
the four states: happiness, unhappiness, virtuous By saying that kleshas are mental in nature, we
and vicious. understand that they are the natural tendencies we
are born with.
In addition to the above Chitta Prasadana
technique, Patanjali also prescribes another Chitta Avidya is taking as eternal, pure, happiness and
Prasadana technique, wherein he says, “prachhardana the Self that is non-eternal, impure, unhappiness
vidharanabhyam va pranasya” – “Or, the mind and non-Self, respectively. Thus, avidya is false
becomes Prasadana when there is retention after knowledge or contrary knowledge rather than
forceful expulsion of breath”. This is the Sutra ignorance in the sense of absence of knowledge.
in which Patanjali for the first time in his Sutras Raga is attachment towards that which produces
brings about the connection between breath and pleasure.
mind. Exhalation and external retention are always
Dvesha is aversion towards that which produces
relaxing and soothing.
pain.
Abhinivesha is clinging to life or fear of death
3.6 K leshas and their which afflicts even the wise.
significance in Yoga Patanjali says when the root of kleshas is present,
Patanjali’s Yoga Sutra II-3 Avidyâsmitârâgadvaeshâb- the storehouse of our karmas fructifies into future
hinivaesâh pancaklaesâh lives. Also, due to the presence of these kleshas,
Avidya, Asmita, Râga, Dvaesha, Abhinivaesa are the the karma samskaras give rise to birth in specific
panchakleshas. life-forms, life-span and our bundle of pleasure
and pain in that life.
The word klesha is derived from the root word
klish, which means pain. Therefore, kleshas are It is not our experiences per se which are
what generate pain in our experiences. problematic. They become problematic only
Kleshas can be understood as ‘inborn mental because of the presence of kleshas.
afflictions’. Man is born with kleshas; kleshas are These kleshas manifest in human beings in
mental in nature; man is afflicted by them. four degrees: prasupta (dormant), tanu (weak
52
or enfeebled), vichhina (oscillating), and udara 1. Yamas: Yamas refer to the observances and
(abundant). restraints that regulate our interaction with
Patanjali prescribes the practice of Kriya Yoga (tapa others. Hence, they take care of our social
equation. The five yamas given by Patanjali are
– austerities, swadhyay – Self-study, and Ishwara
as follows:
Pranidhana – surrender to Ishwara) for making
the kleshas tanu (weak or enfeebled) in us from an i. Ahimsa (non-violence in thought, word
udara or vicchina state. He then prescribes dhyana and deed),
or meditation and pratiprasava or involution for ii. Satya (truthfulness),
finally getting rid of the kleshas.
iii. Asteya (non-stealing of material as well as
Attachment non-material things),
iv. B
rahmacharya – in a very narrow context,
Aversion this is understood as celibacy or
Ego sexual abstinence. However, it can be
Fear of Death
understood as moderation in sensual and
Ignorance sexual pleasures. Etymologically, it refers
to walking on the path of Truth.
v. Aparigraha – non-possessiveness or non-
hoarding.
2. Niyamas: Niyamas refer to observances
Fig. 3.3: Five Kinds of Kleśhas
and restraints which govern an individual’s
personal life. Therefore, they can be said to
govern the personal equation. These niyamas
Example are as follows:
When the water in a pot is disturbed, the moving water Shaucha (physical and mental purity/
i.
distorts any reflected object. Similarly, when the calm hygiene)
waters of a man’s mind are stirred by likes and dislikes,
he is unable to solve his problems and to make wise Santosha (contentment – an ever-present
ii.
decisions. happy state of mind),
Tapa (austerities, penances, vows, etc.),
iii.
3.7 A
shtanga Yoga of Patanjali: Swadhyay – Self-study. This may comprise
iv.
study of scriptures, following the Guru’s
its Purpose, Effects, and dictates, listening to discourses of Saints/
Significance wise people, satsang (company of truth or
like-minded people), etc.
Patanjali Yoga Sutra II:29
Ishwara Pranidhana (complete surrender to
v.
Yamaniyamâsanâprânâyâ-mapratyâhâradhâranadhyânas Ishwara).
amâdhayoshtâvamgani.
3. Asanas: Patanjali devotes only three Sutras for
Patanjali in his Yoga Sutras propounds yoga with asanas out of his 195 Sutras! He defines asana
eight limbs, i.e., Ashtanga Yoga. These eight limbs as ‘sthira sukham asanam’ – ‘asana is a posture
as given in the above Sutra are as follows: which is stable and comfortable’. Obviously,
53
Patanjali’s emphasis is on asanas which should of the mind from its extrovertedness to
be stable and comfortable for carrying on inward-going process.
meditation undisturbed for a decent period 6. Dharana: Patanjali defines dharana as ‘desh
of time. As regards methodology of doing bandha chittasya dharana’ – ‘confinement of the
asanas, Patanjali says ‘prayatna shaitilya ananta chitta to one desh (place or object) is dharana’.
samapattibhyam’ – ‘in the performance of Dharana means concentration. This is the first
asanas, efforts have to progressively reduce and stage of meditation in Patanjali’s Yoga. In an
the mind should be attuned to the concept of earlier Sutra, Patanjali says that mediation can
infinity’. In other words, asana performance be done on any object. The only condition
should be graceful and mind should be is that the meditator should be favourably
concentrated. As regards the effects of asanas, disposed towards the object of meditation, or
Patanjali says, ‘tataha dvandva anabhighata’ – like the object.
‘from that (asanas) there is no assailment from 7. Dhyana: Dhyana means meditation. Patanjali
conflicts’. In other words, the effect of asanas defines dhyana as ‘tattra pratyaya ektanta
according to Patanjali is mental in nature, i.e., dhyanam’ – ‘therein (in concentration) when
freedom from all kinds of conflicts. there is stretchedness of only one experience
4. Pranayama: The orientation of pranayama it is dhyana’. In dharana or concentration, all
the efforts are directed towards keeping the
in Patanjali is more towards inhalation and
distractions away. When these efforts succeed
exhalation rather than towards retention
and there are no distractions, that state of
as is done in Hatha Yoga. Patanjali says that
mind becomes the state of dhyana.
pranayama happens when there is a break in
the pace between inhalation and exhalation. 8. Samadhi: Samadhi refers to spiritual
Accordingly, he talks about four types of absorption. Patanjali defines Samadhi as ‘tat
pranayama – modification of inhalation, eva artha matra nirbhasam swaroopa shoonyam
modification of exhalation, the stoppage iva samadhihi’ – ‘that itself is Samadhi when
the self-nature is as if not there and the
of breath as a modification, and the fourth
object shines forth or reveals itself ’. In both
which transcends the subject matter of
dharana and dhyana, there are three elements
inhalation and exhalation. According to
– the meditator, the object meditated upon,
Patanjali, pranayama practices make the mind
and the process of meditation. In the state
fit for dharana. Also, with pranayama practices, of Samadhi, the meditator and the process
the shroud of impurities covering the spark of meditation as if disappear and only the
of reality in us diminishes gradually to the object of meditation shines forth. Patanjali
point of disappearance. explicitly mentions three types of samadhis,
5. Pratyahara: Pratyahara refers to the withdrawal namely Sabeeja Samadhi, Nirbeeja Samadhi, and
of sense organs from their respective objects, Dharma MeghaSamadhi. It is in the last named
like the tortoise withdrawing its limbs into the Samadhi that kaivalya happens, wherein chitta
safety of its shell. Pratyahara forms the bridge vriiti nirodha finally takes place.
between the first four limbs (Bahiranga Yoga) The three Angas – Dharana, Dhyana and Samadhi –
and the last three limbs (Antaranga Yoga). In together comprise meditation in Patanjali’s Yoga
other words, pratyahara marks the transition and when they happen together, it is referred to
54
as samyama by Patanjali. It is this samyama which zz Kleśhas is a term from Indian philosophy and
leads to the various siddhis/vibhutis (supernatural yoga, meaning a “poison”.
accomplishments) in Patanjali’s Yoga Sutras. zz Ashtanga Yoga literally means “eight-limbed
The practice of Ashtanga Yoga, according to Patanjali, yoga,” as outlined by the sage Patanjali in the
when done with fervour and determination, leads Yoga Sutras.
to the diminution of impurities to the extent of
disappearance the illumination of knowledge
develops to the point of viveka khyati (enlightened KEYWORDS
discrimination between purusa and prakriti).
Ashtanga Yoga: It literally means “eight-limbed
yoga,” as outlined by the sage Patanjali in the Yoga
SUMMARY Sutras.
Chitta Bhumi: It refers to the condition or state
zz Yoga is “ChittaVritti Nirodhah”, which means
of mind in its aspect of concentration.
“yoga is the removal of the fluctuations of
the mind”. Chitta is mind, Vrittis are thought Chitta Vritti: It is a term that practically everybody
impulses, Nirodah is removal. is familiar with – if not in theory, definitely in
zz Yoga or Concentration is the confinement of practice.
the mind to one object. Chitta: It is the sub-conscious mind.
zz Patanjali’s Yoga can be considered as Raja Chitta-Vikshepa: It means distractions of the
or supreme Yoga because almost all other mind (Chitta = mind field; Vikshepa = distractions,
systems of Yoga (Jnana, Bhakti, Karma, Hatha, diversions).
Mantra, etc.) have their fundamental tenets Ishvara: Patangali does not consider Ishvara as a
incorporated in very subtle ways, in seed form
personal God. He considers ‘NADA’ or sound as
in Patanjali’s Yoga.
the Ishvara.
zz One of the principal aims of yoga is the
Ishwara Pranidhana: Ishwara Pranidhana refers to
quietening of the mind.
complete surrender to Ishwara.
zz Chitta is one of the four aspects of the human
Kleshas: Kleshas can be understood as ‘inborn
mind, the other three being buddhi (intellect),
mental afflictions’.
manas (synthesizing faculty) and ahamkar (ego
principle). Nirodhah: It is made up of the roots “ni” and
“rud.” Ni means “under” and rud means to
zz Īśvarapra nidhāna is a Sanskrit compound word
composed of two words īśvara and pranidhāna. “restrict or suppress”. Taken together however,
Īśvara (sometimes spelled Ishvara) means they can mean “a process of ending, elimination,
“Lord.” cessation, dissolution, etc.”
zz The Vikshepa are accompanied by manifest Vrittis: These are our mental responses to the
symptoms, manifest accompaniments of stimuli we receive from the universe around
their existence, such as suffering, depression, us with all its myriad attractions, distractions,
tremors and irregular respiration. pleasure, pain, joy, sorrow, etc.
55
Long Questions
1. Discuss the definition of Yoga in Patanjali’s
? SELF-ASSESSMENT QUESTIONS Yoga Sutras.
2. Discuss the theory of kleshas.
Short Questions 3. Describe meditation in Patanjali’s Yoga Sutras.
1. What is the definition of yoga in Patanjali’s 4. Describe the concepts of Ishwara and Ishwara
Yoga Sutras? Pranidhana.
2. Name the Ashtangas of Patanjali’s Yoga Sutras. 5. Interprete the technique of Chitta Prasadana in
3. Write down the five yamas and niyamas in Patanjali’s Yoga Sutras.
Patanjali’s Yoga Sutras.
4. Name the five kleshas in Patanjali’s Yoga Sutras. FURTHER READINGS
5. What are the five Chitta Bhumis?
The complete illustrated book of Yoga- Swami
6. Name the four states of kleshas.
Vishnudevananda
7. What are the different types of Samadhi? Light on Yoga – Shri BKS Iyengar
8. Name the nine antarayas and four vikshepa Light on Pranayama - Shri BKS Iyengar
sahabhuvas.
Patanjali’s Yoga Sutras - interpretation by various
authors
56
CHAPTER 4
INTRODUCTION TO HUMAN
SYSTEMS, YOGA AND HEALTH
Structure
ÍÍ Introduction
4.1 The Nine Systems of the Human Body Learning
Outcomes
4.2 Functions of different systems of the
human body After studying this chapter, you should be
4.3 Introduction to Sensory Organs able to:
4.4 Neuromuscular Co-ordination of sensory ÍÍ Discuss the nine systems of human
organs body and their functions
4.5 Basic Understanding of Exercise Physiology ÍÍ Discuss sensory organs and
neuromuscular coordination of
4.6 Homeostasis
sensory organs
4.7 The Benefits of various Asanas on different
ÍÍ Define exercise physiology and
parts of the Human Body
homeostasis
4.8 Limitations and Contra-indications of
ÍÍ Develop various asanas and their
specific Yoga practices
benefits
ÍÍ Summary
ÍÍ Understand the limitations and
ÍÍ Keywords contraindications of yoga practices
ÍÍ Self-Assessment Questions
ÍÍ Further Readings
Introduction
A hale and hearty life is often taken into account as a by-product of practising the various yogic
techniques, as it has been found that the yoga practitioners are a lot healthier and have better skills
to deal with the stressors than a normal individual. Yoga is practised and accepted all over the world.
Therefore, it can be considered as a health-promoting tool in society. Both healthy individuals as well
as the patients should take professional medical help before initiating regarding Yoga. Yoga is often
called the experimental science. If the information about yoga brings about an interest in the medical
professionals and if they practise it, it could open up new paths in bringing our traditional culture of
yoga and the present objective knowledge of modern medical science together.
4.1 The Nine Systems of the system are responsible for making the nutrients
available for the body as well as for expelling
Human Body out the unwanted waste matter from the body.
With the passage of time and Ultimately, the reproductive system concerns
scientific development, the view regarding the itself with the propagation of the species.
structure and function of the body became more
objective and more analytical in nature. As per the 4.2 Functions of different
modern view, human body shows a remarkable
organizational unity, which helps in carrying out systems of the human body
all its activities in a coordinated and integrated The human body is composed of interactive
manner. For the specific function there are systems. Most organs in the body are necessary,
different types of cells, evolved specially to carry however a few like tonsils, are not. There are
out that function. These cells when form separate specific functions for each of the organs in the
specialised group, it is known as tissue. Different systems, but they cannot operate by themselves.
tissues come together to form various organs, and 1. Skeletal System: The skeletal system is made
different organs come together to form various up of bones, ligaments and tendons. It shapes
systems of the body. The functioning of all these the body and protects organs. The skeletal
systems collectively contributes in what is called system works with the muscular system to
body function. Thus it is essential to realise that the help the body move. Marrow, which is soft,
body function is ultimately a collective function fatty tissue that produces red blood cells,
of each and every cell which constitutes the body. many white blood cells, and other immune
The proper functioning of each individual cell, system cells, is found inside bones.
therefore, is the most important factor for the
survival of the body as a whole. 2. Muscular System: The muscular system
is made up of tissues that work with the
skeletal system to control movement of the
Mis-conceptions
ost-common body. Some muscles—like the ones in your
arms and legs-are voluntary, meaning that you
zz Yoga therapy can help to cure diseases. decide when to move them. Other muscles,
zz Yoga is actually a preventive discipline but it does have like the ones in your stomach, heart, intestines
therapeutic effects in some cases of diseases. It is not and other organs, are involuntary. This means
a panacea for all ailments.
that they are controlled automatically by the
nervous system and hormones-you often do
There are essentially nine systems that are not even realize they are at work. The body
responsible for structure and function in the is made up of three types of muscle tissues:
human body. The skeletal system and the muscular skeletal, smooth and cardiac. Each of these
system are the principal systems responsible for has the ability to contract and expand, which
the movement. The nervous system and endocrine allows the body to move and function.
system are principally involved in the organisation • Skeletal muscles help the body move.
and control of the whole body. The respiratory
system and circulatory system are responsible for • Smooth muscles, which are involuntary,
making the oxygen and nutrients available for the are located inside organs, such as the
whole body. The digestive system and excretory stomach and intestines.
60
• Cardiac muscle is found only in the heart. your nose or mouth and goes down a long
Its motion is involuntary. tube called the trachea. The trachea branches
3. Nervous System: One of the most important into two primary bronchi, which go to the
systems in your body is the nervous system lungs. The primary bronchi branch off into
which is made up of the brain, the spinal cord, even smaller bronchial tubes, or bronchioles.
and nerves. It works as your body’s control The bronchioles end in the alveoli, or air sacs.
system. It sends, receives, and processes nerve Oxygen follows this path and passes through
impulses throughout the body. These nerve the walls of the air sacs and blood vessels and
impulses tell your muscles and organs what to enters the blood stream. At the same time,
do and how to respond to the environment. carbon dioxide passes from blood vessels to
There are three parts of your nervous system airsac of the lungs and is exhaled.
that work together: the central nervous 6. Circulatory System: The circulatory system
system, the peripheral nervous system, and (also known as cardiac system) is the transport
the autonomic nervous system. The central system of our body. It is made up of group of
nervous system consists of the brain and organs that transport blood throughout the
spinal cord. It sends out nerve impulses and body. The heart pumps blood and the arteries
analyses information from the sense organs, and the veins transport it. Oxygen-rich blood
which tells your brain about things you see, leaves the left side of the heart and enters
hear, smell, taste and feel. The peripheral the biggest artery, called the aorta. The aorta
nervous system includes the craniospinal branches into smaller arteries, which then
nerves that branch off from the brain and the branch into even smaller vessels and travel all
spinal cord. It carries the nerve impulses from over the body. When blood enters the smallest
the central nervous system to the muscles blood vessels, which are called capillaries, and
and glands. The autonomic nervous system are found in body tissues, it gives nutrients
regulates involuntary action, such as heart and oxygen to the cells and takes in carbon
beat and digestion. dioxide, water, and waste. The blood, which
4. Endocrine System: The endocrine system is no longer contains oxygen and nutrients, goes
made up of a group of glands that produce back to the heart through veins(with carbon
the body’s long term responsive messengers, di-oxide). Veins carry waste products away
or hormones. Hormones are chemicals that from cells and bring blood back to the heart,
control body functions, such as metabolism, which pumps it to the lungs to pick up oxygen
growth, and sexual development. The glands, and eliminate waste carbon dioxide.
which include the pituitary gland, thyroid 7. Digestive System: The digestive system
gland, parathyroid glands, adrenal glands, is made up of organs that break down the
thymus gland, pineal body, pancreas, ovaries, compontents of food (proteins, vitamins,
and testes, release hormones directly into the
minerals, carbohydrates, and fats) into their
bloodstream, which transports the hormones
simplest form, which the body needs for
to organs and tissues throughout the body.
energy, growth and repair. After food is
5. Respiratory System: The respiratory system chewed and swallowed, it goes down the
brings oxygen into the body and removes oesophagus and enters the stomach, where
carbon dioxide. It includes the nose, trachea, it is further broken down by powerful
and lungs. When you breathe in, air enters stomach acids. From the stomach the food
61
travels into the small intestine. This is where kidney via the renal artery, which splits into
food is broken down into nutrients that can many afferent arterioles. These arterioles
enter the bloodstream through tiny hair-like go to the Bowman’s Capsules of nephrons,
projections. The excess food that the body where the wastes are taken out of the blood
doesn’t need or can’t digest is turned into by pressure filtration. Peritubular capillaries
waste and is eliminated from the body. also surround the nephron so substances can
be taken in and out of the blood. The renal
cortex is the outer layer of the kidney and the
Caution medulla is the inner layer of the kidney. The
renal pelvis takes urine away from the kidney
Swallowing is an important part of eating and drinking. via the ureter. Both of the ureters lead the
If the process fails and the material (such as food, drink,
or medicine) goes through the trachea, choking or
urine into the body’s only urinary bladder,
pulmonary aspiration can occur. which expands and sends nerve impulses
when full. From there, urine is expelled
8. Excretory System: The Excretory system through the urethra and out of the body.
is responsible for the elimination of wastes 9. Reproductive System: The reproductive
produced by homeostasis. There are several system allows humans to produce children.
parts of the body that are involved in this Sperm from the male fertilizes the female’s
process, such as sweat glands, liver, lungs egg, or ovum, in the fallopian tube. The
and the kidney system. Every human has two fertilized egg travels from the fallopian tube
kidneys. Each kidney is made up of three to the uterus, where the foetus develops over
sections: the renal cortex, the renal medulla a period of nine months
and the renal pelvis. The blood arrives at the
Systems Organs Functions
Skeletal and Bones, muscles Protection and movement
Muscular
Nervous Brain, nerves, skin, eyes, tongue, nose, ears, spinal cord Control over bodily functions and reacts to the stimuli
Endocrine Pituitary gland, adrenal gland, thyroid gland Production of hormones and body regulation
Respiratory Lungs, bronchi, pharynx, trachea, bronchial tubes, nasal Breaths in oxygen and exhales carbon dioxide from
passages and diaphragm the body
Circulatory Blood, blood vessels, heart, lymph Transportation of nutrients, metabolic wastes, water,
System salts, and fights diseased cells
Digestive Stomach, liver, tongue, pancreas, intestine, oesophagus Breaks down and absorbs food for use as energy
Excretory Kidneys, bladder ureters, skin Controls water and salt balance
Reproductive For Females: Uterus (womb), Fallopian (uterine) tubes, Ovaries. Allows humans to produce children.
System For Males: The testicles (testes), Epididymis, Vas deferens.
Table 4.1: Body System, Organs and their Functions
4.3 Introduction to Sensory sight, smell, taste, touch, and hearing. In order to

define what is “extra sensory” we need to define
Organs what is “sensory”. Each of the 5 senses consists
Aristotle (384 BC-322 BC) is credited with the of organs with specialized cellular structures that
traditional classification of the five sense organs: have receptors for specific stimuli. These cells
62
have links to the nervous system and thus to the The cone cells are sensitive to colour and are
brain. Sensing is done at primitive levels in the located in the part of the retina called the fovea,
cells and integrated into sensations in the nervous where the light is focused by the lens. The rod
system. Sight is probably the most developed cells are not sensitive to colour, but have greater
sense in humans, followed closely by hearing. sensitivity to light than the cone cells. These cells
Sensory Organ: A bodily structure that receives are located around the fovea and are responsible
a stimulus and is affected in such a manner as for peripheral vision and night vision. The eye is
to initiate excitation of associated sensory nerve connected to the brain through the optic nerve.
fibres which convey specific impulses to the The point of this connection is called the “blind
central nervous system where they are interpreted spot” because it is insensitive to light. Experiments
as corresponding sensations. have shown that the back of the brain maps the
visual input from the eyes.
The brain combines the input of our two eyes
Stimuli Response into a single three-dimensional image. In addition,
even though the image on the retina is upside-
down because of the focusing action of the lens,
Sensory Motor the brain compensates and provides the right-side-
Organs Nerves
up perception. Experiments have been done with
subjects fitted with prisms that invert the images.
Sensory
Brain The subjects go through an initial period of great
Nervous confusion, but subsequently they perceive the
images as right side up.
Fig. 4.1: Stimuli – Response Cycle
The range of perception of the eye is phenomenal.
In the dark, a substance produced by the rod cells
Eye (Sight, Stimuli: Light) increases the sensitivity of the eye so that it is
The eye is the organ of vision. It has a complex possible to detect very dim light. In strong light,
structure consisting of a transparent lens that the iris contracts reducing the size of the aperture
focuses light on the retina. The retina is covered that admits light into the eye and a protective
with two basic types of light-sensitive cells-rods obscure substance reduces the exposure of the
and cones. light-sensitive cells. The spectrum of light to
which the eye is sensitive varies from the red to
the violet. Lower electromagnetic frequencies
in the infrared are sensed as heat, but cannot be
seen. Higher frequencies in the ultraviolet and
beyond cannot be seen either, but can be sensed
as tingling of the skin or eyes depending on the
frequency. The human eye, is not sensitive to
the polarization of light, i.e., light that oscillates
on a specific plane. Bees, on the other hand, are
sensitive to polarized light, and have a visual range
Fig. 4.2: Structure of an Eye
that extends into the ultraviolet. Some kinds of
snakes have special infrared sensors that enable
63
them to hunt in absolute darkness using only the The human ear can perceive frequencies from
heat emitted by their prey. Birds have a higher 16 cycles per second, which is a very deep bass,
density of light-sensing cells than humans do in to 28,000 cycles per second, which is a very high
their retinas, and therefore, higher visual acuity. pitch. Bats and dolphins can detect frequencies
Colour blindness or “Daltonism” is a common higher than 100,000 cycles per second. The
abnormality in human vision that makes it human ear can detect pitch changes as small as
impossible to differentiate colours accurately. One 3 hundredths of one per cent of the original
type of colour blindness results in the inability frequency in some frequency ranges. Some people
to distinguish red from green. This can be a have “perfect pitch”, which is the ability to map
real handicap for certain types of occupations. a tone precisely on the musical scale without
To a colour-blind person, a person with normal reference to an external standard. It is estimated
colour vision would appear to have extrasensory that less than one in ten thousand people have
perception. However, we want to reserve the term perfect pitch, but speakers of tonal languages,
“extrasensory perception” for perception that is like Vietnamese and Mandarin show remarkably
beyond the range of the normal. precise absolute pitch in reading out lists of words
,as pitch is an essential feature in conveying the
Ear (Hearing, Stimuli: Sound) meaning of words in tone languages. The Eguchi
The ear is the organ of hearing. The outer ear Method teaches perfect pitch to children starting
protrudes away from the head and is shaped before they are 4 years old. After age 7, the ability
like a cup to direct sounds toward the tympanic to recognize notes does not improve much.
membrane, which transmits vibrations to the
inner ear through a series of small bones in the
middle ear called the malleus, incus and stapes.
The inner ear, or cochlea, is a spiral-shaped
chamber covered internally by nerve fibres that
react to the vibrations and transmit impulses
to the brain via the auditory nerve. The brain
combines the input of our two ears to determine
the direction and distance of sounds.
The inner ear has a vestibular system formed by
three semi-circular canals which are approximately
at right angles to each other, and which are
responsible for the sense of balance and spatial
orientation. The inner ear has chambers filled Fig. 4.3: Structure of an Ear
with a viscous fluid and small particles (otoliths)
containing calcium carbonate. The movement of Tongue (Taste, Stimuli: Chemicals)
these particles over small hair cells in the inner ear
The receptors for taste, called taste buds, are
sends signals to the brain that are interpreted as
situated chiefly in the tongue, but they are also
motion and acceleration. located in the roof of the mouth and near the
64
pharynx. They are able to detect four basic tastes: The nose also has a structure called the vomeronasal
salty, sweet, bitter, and sour. organ whose function has not been determined, but
The tongue also can detect a sensation from taste which is suspected of being sensitive to pheromones
receptors sensitive to amino acids. Generally, that influence the reproductive cycle. The smell
the taste buds close to the tip of the tongue are receptors are sensitive to seven types of sensations
that can be characterized as camphor, musk, flower,
sensitive to sweet tastes, whereas those in the back
mint, ether, acrid, or putrid. The sense of smell is
of the tongue are sensitive to bitter tastes. The
sometimes temporarily lost when a person has a
taste buds on top and on the side of the tongue
cold. Dogs have a sense of smell that is many times
are sensitive to salty and sour tastes. At the base
more sensitive than man’s.
of each taste bud there is a nerve that sends
the sensations to the brain. The sense of taste
functions in coordination with the sense of smell.
The number of taste buds varies substantially
from individual to individual, but greater numbers
increase sensitivity. Women, in general, have a
greater number of taste buds than men. As in
the case of colour-blindness, some people are
insensitive to some tastes.
Fig. 4.5: Nose Structure
Skin (Touch, Stimuli: Pain, Cold, Heat, and

Pressure)
The sense of touch is distributed throughout the
body. Nerve endings in the skin and other parts of
Sweet the body transmit sensations to the brain. Some
parts of the body have a larger number of nerve
Fig. 4.4: Taste Buds on Tongue endings and, therefore, are more sensitive.
Four kinds of touch sensations can be identified:
Nose (Smell, Stimuli: Chemicals) cold, heat, contact, and pain. Hair on the skin
The nose is the organ responsible for the sense of magnify the sensitivity and act as an early warning
smell. The cavity of the nose is lined with mucous system for the body. The fingertips and the sexual
membranes that have smell receptors connected organs have the greatest concentration of nerve
to the olfactory nerve. The smells themselves endings. The sexual organs have “erogenous
consist of vapours of various substances. zones” that when stimulated start a series of
The smell receptors interact with the molecules of endocrine reactions and motor responses resulting
these vapours and transmit the sensations to the brain. in orgasm.
65
cardiac and smooth muscles are controlled by

the ANS.
Controlling body movement often involves a
complex interaction between sensory neurons,
the brain, and motor neurons. For example, what
is involved in catching a ball? You see the ball
coming towards you. You also see and feel the
position of your arms and hands. As your brain
Fig. 4.6: Parts of Skin sends signals to move the arms and hands, it also
receives sensory information feedback. As the
ball gets closer, the brain uses visual information
Beyond the Five Sense Organs
about the ball and sensory information about your
In addition to sight, smell, taste, touch, and body position, to move your arms and hands to
hearing, humans also have awareness of balance the correct position. As the ball hits your hands,
(equilibrioception), pressure, temperature your brain signals your hands and fingers to close
(thermoception), pain (nociception), and motion around the ball. You are not born with this ability.
all of which may involve the coordinated use of It must be learned through stages of motor
multiple sensory organs. The sense of balance development as you grow from a baby to a child
is maintained by a complex interaction of visual and an adult.
inputs, the proprioceptive sensors (which are When the brain decides to move part of the body
affected by gravity and stretch sensors found and gives the command to the motor neurons to
in muscles, skin, and joints), the inner ear execute this movement, it is the muscles at the end
vestibular system, and the central nervous system. of the chain of command that ultimately contract
Disturbances occurring in any part of the balance to move the body part concerned. To transmit
system, or even within the brain’s integration this command, the axons of these motor neurons,
of inputs, can cause the feeling of dizziness or emerging from the spinal cord, form a nerve that
unsteadiness. extends to the muscles. Where the tip of each
axon comes into proximity with a muscle fibre, it
4.4 Neuromuscular Coordination forms a synapse with that fibre. This special form
of Sensory Organs of synapse between a motor neuron axon and a
Muscles are controlled by the peripheral nervous muscle fibre is called a neuromuscular junction.
system (PNS), an extension of the central nervous
system. The central nervous system (CNS) 4.5 Basic Understanding of
includes the brain and spinal column. The PNS Exercise Physiology
extends from the CNS, connecting the CNS to the Exercise physiology is a sub-discipline of
limbs, organs, and other parts of the body. The kinesiology that addresses (1) the short-term
PNS is divided into the somatic nervous system biological responses to the stress of physical
(SNS) and the autonomic nervous system (ANS). activity, and (2) how the body adapts to repeated
Skeletal muscles are controlled by the SNS, while bouts of physical activity over time.
66
Exercise physiology is the response to exercise at 2. Extensors: Muscles that unbend (Opposite
physical level which include an increase in the HR, of Flexion).
BP, SV, cardiac output, ventilation, and oxygyen
consumption. The metabolism at the cellular level
is also modulated to accommodate the demands
of exercise. These changes occur temporarily
during the exercise. Long-term changes also occur
in the body metabolism and function.
Did You Know?

Advantages of practicing asanas are two fold: 1. Stretch
of a muscle improve its control; 2. Asanas also work on
the muscle strength through isometrics (weight bearing
with constant length) and improve muscle performance. Fig. 4.8: Postures in Extensors
Hence for both muscle control and for muscle strength,
asanas are recommended.
3. Abductors: Muscles that pull away from the
midline of the body.
Exercise physiologists oversee the analysis,
improvement, and maintenance of health and
fitness; rehabilitation of heart diseases and
other chronic diseases and disabilities; and the
professional guidance and counsel of athletes and
others interested in sports training.
Given here are the Group of muscles according
to their actions which takes place at a given joint:
1. Flexors: Muscles which bend one segment Fig. 4.9: Postures in Abductors
upon another.
4. Adductors: Myscles that reverse Abduction.
Fig. 4.10: Postures in Adductors

Fig. 4.7: Postures in Flexors
67
5. Rotators: Muscles which rotate a part. purified when molecules are exchanged across thin
capillary walls. Tissue fluid remains constant only
if the composition of blood remains constant.
In a broader sense, homeostatic theory says that
energy is mobilized to take action that will restore
and protect these steady states.
Examples of Homeostasis
Now that we have reviewed the basic contributions
Fig. 4.11: Postures in Rotators of the body’s systems we will consider examples
of how these systems cooperate in maintaining
[8.4 Five Spinal Movements in Yoga – Please
homeostasis in certain instances.
refer to page 153.]
Control of Temperature
Did You Know? The nude body is capable of maintaining a normal
body temperature somewhere between 37°C and
Exercise prevents modern lifestyle diseases, like cancer,
38°C even if the external temperature varies
high blood pressure and diabetes.
between 16°C and 54°C. The metabolic activity
of cells in the body gives off heat as a by-product.
When the body is at rest, body heat is generated
Caution primarily by the liver, heart, brain, and endocrine
glands but when the muscles are active they
Consult with your gym instructor, coach, sporting generate many times the heat produced by these
association, exercise physiologist or physiotherapist for
instruction on how to exercise safely.
organs. Therefore, increased muscle activity by
rubbing the hands or stamping the feet is used as
a short-term measure to raise body temperature.
4.6 Homeostasis On a long-term basis, the hormone thyroxin
produced by the thyroid gland stimulates cells to a
The concept of homeostasis is widely used, in higher metabolic rate. Therefore, we would expect
physiology and psychology to identify what seems
persons living in a cold climate to have a higher
to be a general feature of living organisms: the
metabolic rate than those who live in a moderate
tendency to maintain and restore certain balanced
climate.
states or conditions of the organism. The
systems of the body contribute in maintaining The regulatory centre for body temperature,
homeostasis, that is, the relative constancy located in the hypothalamus is sensitive to
of the internal environment despite external temperature changes in arterial blood flowing
environmental changes. The internal environment through it. Depending on the body temperature,
of the body is tissue fluid, which bathes all cells the regulatory centre brings about the adaptive
making up the body. The composition of tissue responses listed in the following table and
fluid must remain constant if cells are to remain body temperature then increases or decreases
alive and healthy. Tissue fluid is nourished and accordingly.
68
Hypothalamic Regulatory Centre within body fluids react immediately to regulate the
hydrogen ion and hydroxide ion concentrations.
When Body When Body
Structures
Cools Warms
The pulmonary system requires a few minutes to
bring about its effects while the kidneys take from
Superficial blood Constricts Dilates
vessels ten to twenty hours. The kidneys, however, are the
Sweat glands Inactivates Activates most powerful of the three.
Muscles Shivering No shivering
4.7 The Benefits of Various
Table 4.2: Hypothalamic Regulatory Centre
Asanas on Different Parts of
Control of Blood Pressure the Human Body
Blood pressure, which is the pressure of blood The Asanas benefit the human body in myriad
against the walls of blood vessels, is created by ways. The primary asanas, their postures, their
the beating of heart. The mean arterial blood benefits and limitations are discussed in Chapter 8.
pressure averages about 100 mm Hg, although
it increases progressively from birth to old age Effects of Hatha Yoga Practices on
due to decreasing elasticity and narrowing of the Different Body Parts
arteries.
Exercise is generally beneficial for both body and
Arterial blood pressure will rise whenever blood
mind. When deciding to become more active, it
volume increases or whenever there is a decrease
is important to consider that some exercises are
in the cross-sectional area of the arteries.
healthier than others. When you compare yoga to
Sympathetic neurons under the control of
other forms of exercise, such as running, aerobics,
regulatory centres (called cardiac and vasomotor
centres) located in the medulla oblongata of the or other activities performed in a gym, the obvious
brain, can increase the heartbeat and constrict the difference one gets is that yoga works on the mind
arteries. A faster heartbeat temporarily increases and spirit as well as the physical, self.
the amount of blood within the arteries, and Hatha Yoga practices, when done properly (without
constriction of blood vessels, usually those of strain), are easily the best system of physical
the skin and intestines, and reduces their cross- activity beneficial to every cell, organ and system
sectional area. in the human body. The degree of flexibility one
The kidneys are a powerful mechanism by which can gain for the tendons, muscles and spine is
the pH may be regulated. The kidneys may form quite obvious when we watch someone perform
either acid or alkaline urine, bringing the hydrogen Hatha Yoga Asanas, but the health benefits go far
ion concentration back toward normal. When the beyond flexibility. All asanas improve blood flow
kidneys form acid urine, they excrete H+, and and oxygen supply to specific body organs, indeed
when the kidneys form alkaline urine, they excrete to the entire body to some degree. Hatha Yoga
the bicarbonate ion. However, the full effect of also benefits the cardiovascular and lympathic
the kidneys is not realized for ten to twenty hours. systems. Since the lympathic system does not have
Notice that the pH of the body is regulated in a heart to help pump its loads of toxins, Hatha
three ways. Chemical buffers both within cells and Yoga practices help to keep the lymphatic system
69
running smoothly by preventing the lymph nodes poses within the asanas. It also tones and builds
from becoming stagnant or obstructed. muscle strength.
Hatha Yoga practices are about controlling and One can correct bad postures and work out pains
forming perfect positions. There are no bursts or and knots causing problems with one’s mobility.
final jerks like weight lifting or sprinting. Bad joints, like knees and elbows can be worked
Hatha Yoga practices improve joint mobility and on. Tight neck, shoulders, or other muscle groups
flexibility of joints through the range of structured can also be loosened.
List of Hatha Yoga asanas and mudras for their possible health benefits.
Asana Their Benefits
Siddhasana (Adept’s Pose) The best position for meditation and pranayama, leisure, restless mind,
attentiveness, strengthens lower areas of the spine, toning abdominal organs.
Padmasana (Lotus Pose) Excellent pose for meditation and pranayama, relaxation, restless mind,
concentration, strengthens lower areas of the spine, tones abdominal organs.
Baddha-Padmasana Enhancing appetite, advantageous for several illnesses.
Savasana (Corpse Pose) Relaxation, removing fatigue, calmness of mind.
Simhasana Halitosis (bad breath), stammering and problems with speech, strengthens
liver, regulates flow of bile, corrects the coccyx area, constructively affects the
thyroid glands.
Bhadrasana (Auspicious Pose) A comfortable position for pregnant women, beneficial for several illnesses,
(also called Gorakshasana) fatigue
Svastikasana in combination with A comfortable pose for meditation and pranayama

Pranayama
Paschimottanasana Strengthening various organs or parts of the body, like the spine, heart, kidneys,
(Sitting forward bending pose) abdominal organs, beneficial for any illnesses and takes care of one’s sex drive.
Mayurasana (Peacock Pose) Overcomes food poisoning, various toxins, spleen, fever and trouble with the
lower abdomen, advantages for diabetes and several illnesses. When it comes to
toxins, the dhauti-techniques cleanse areas, like the intestinal tract.
Shirsasana (Headstand)/ Increases the flow of blood and supply of oxygen to the brain, helps to think
Viparita-Karani (Half Shoulder clearly and good memory, rejuvenates pituitary gland, pineal gland and thyroid,
Stand) reduces symptoms of wrinkles and grey hair that often appear in old age.
Uddiyana Bandha (Abdominal Lift) Reducing the fat around the waistline, the abdominal organs, glands and
muscles become strong, improving the digestion and metabolism. It helps with
constipation.
Nauli (Abdominal Practice) Improves digestion and metabolism, strengthens abdominal organs, liver,
glands and muscles.
Contd...
70
Bhujangasana (Cobra Pose) Keeping spine flexible, reduces fat around waistline, strengthens the wrists,
strengthens various glands and takes care of vitality, neck tension and urinary
problems
Janu Shirsasana (Knee-to-Head Pose) Taking care of the kidneys and digestion problems, good for spine, reducing
fat around waistline.
Matsyasana (Fish Pose) Promoting good digestion and producing energy, stimulating the brain and
thyroid.
Table 4.3: Some Hatha Yoga Practices with Health Benefits
4.8 Limitations and contra- the body, yoga is helpful only along with diet
restrictions.
indications of specific Yoga
7. Yoga as a therapy can advantageously be used
practices as a complementary therapy to allopathy or
Despite the immense mental, physical and spiritual other therapies.
benefits of Yoga, there are a few limitations.
These limitations are being shared below for the SUMMARY
knowledge of the practitioners and aspirants:
1. Each and every practice of Yoga has its zz It is important to understand that the functions
own limitations and contraindications. The of the body are a collective function of each
practitioner of Yoga should be aware of and every cell which constitutes the body, at
these contraindications before he takes up the the end.
practice.
zz The skeletal and the muscular system are the
2. Yoga is basically a preventive discipline rather principal systems that are responsible for the
than a curative. But, in modern times, Yoga is
movement.
used more as an alternative therapy than as a
lifestyle. zz The typical classification of the five sense
3. Every individual has a different constitution organs is sight, smell, taste, touch and hearing.
and hence cannot practice all the yogic activities zz Blood pressure is created by the contraction
perfectly. Therefore, there is no point having of the heart and is the pressure against the
comparison or competing with someone in walls of the blood vessels.
yogic practices.
zz Controlling body movement often involves
4. Yogic practices when used as therapy are
a complex interaction between sensory
more beneficial in functional disorders rather
than organic disorders. neurons, the brain, and motor neurons.
5. In the cases where therapy (cure) is not zz Exercise is beneficial for both the body as
possible (eg., cancer), Yoga goes a long way in well as mind.
providing healing, thereby making the patient zz Yoga is a science of mind. By controlling
strong enough to bear the ailment. the mind, the goal of yoga practices is to
6. Yoga is not a remedy for all ailments. Even transcend it and become pure consciousness,
in the case of obesity or excessive weight in which is our true nature.
71
zz Pratyaksha or direct perception is the 2. Name the organs of the circulatory and the
modification of mind that arises when one of respiratory systems.
our five senses comes into contact with a real 3. Why is Siddhasana important?
object.
4. Write the most important benefit of Mayurasana.
5. Give one limitation of Yoga.
KEYWORDS
Autonomic Nervous System (ANS): The part of
Long Questions
the nervous system liable for the control of the 1. What is Homeostasis? Explain with suitable
functions of the body is not consciously directed, examples.
for instance, breathing, heartbeat and digestive 2. Discuss any two physiological systems in
processes. detail.
Buffer: It is a single chemical or a series of 3. Write a short note on exercise physiology.
chemicals that soak up hydrogen ions (H+)
4. Discuss the limitations of yoga.
or hydroxide ions and hence preserve a fairly
constant hydrogen ion concentration. 5. Write a note on sources of right knowledge
according to Patanjali’s Yoga Sutras.
Central Nervous System (CNS): The complex
nerve tissues that dominate the activities of the
body. In the vertebrate, it consists of the brain FURTHER READINGS
and the spinal cord.
Asana, Pranayama, Mudra, Bandha – Swami
Neurons: It is a specific cell that transmits nerve
Satyananda Saraswati
impulses.
Hatha Pradipika – interpretation by various
Palate: It is the roof of the mouth, separating the
authors
cavities of the mouth and nose in vertebrates.
Yoga Teachers’ Training Manual by Sivananda
Peripheral Nervous System (PNS): It is a part of
the nervous system that includes the nerves and Patanjali Yoga Sutras – interpretation by various
ganglia on the exterior of the brain and spinal cord. authors.
Somatic Nervous System (SNS): It is a part Anatomy and Physiology by various authors.
of the peripheral nervous system connected Swami Sivananda, “Yoga Asanas”, Divine Life
to the skeletal muscle voluntary control of the Society, India.
movements of the body.
B.K.S Iyengar, “Light on Yoga”, HarperCollins
Publishers India, 2006
? SELF-ASSESSMENT QUESTIONS Satyananda Saraswati
Yoga Asanas – Swami Kuvalyananda
Short Questions Yoga Tree, Fundamental Principles of Yoga,
1. Name the nine physiological systems in the body. Patanjali Yogpeeth, Haridwar
72
CHAPTER 5
YOGA FOR WELLNESS
Structure
ÍÍ Introduction
5.1 Health: Meaning and Definitions
5.2 Concept of Pancha Koshas Learning
Outcomes
5.3 Yogic Conceptions of Health and Diseases
5.4 Interdependency of physical (Prakriti) After studying this chapter, you should
and psychological (Triguna) components be able to:
according to Ayurveda ÍÍ Become aware about health and
5.5 Concept of Panchamahabhutas wellness
5.6 Yogic Principles of Healthy Living ÍÍ Understand yogic concepts of health
and diseases
5.7 Introduction to yogic diet and nutrition
ÍÍ Discuss the interdependency of
ÍÍ Summary
physical (Prakriti) and psychological
ÍÍ Keywords (Triguna) components according to
ÍÍ Self-Assessment Questions Ayurveda
ÍÍ Further Readings ÍÍ Understand the theory of trigunas
ÍÍ Discuss the concept of
panchamahabhutas
ÍÍ Know about yogic principles of
healthy living
ÍÍ Describe yogic diet and nutrition
Introduction
Health and wellness are closely related to the lifestyle of an individual. Lifestyle in simple words
means the way how people live their life and this tremendously influences their health or disease
status. Lifestyle of a person is determined by many factors. An individual’s economic status reflects
the prevalence of obesity in the rich and under-nutrition in the poor. Diet preferences of a society’s
population are revealed by its cultural values. Coronary artery diseases are caused due to sedentary
and lazy lifestyle. The personal habits of people, such as smoking and consumption of alcohol, cause
cirrhosis of the liver and heart diseases. The main factors which are important for a healthy lifestyle
are exercises, healthy diet, rest, and relaxation. Yoga is one of the important element which supports
perfect health and wellness through its comprehensive and holistic nature.
Principles of yoga enable practioners to develop and strengthen their health and to deal with stress in
the most effective way. Through different yogic practices one can also achieve Yogic “health insurance”
by changing their perception towards stress, improving the way of reacting to stress and effectively
dealing with the repressed stress.
5.1 Health, its Meaning Balance

and Definitions One of the vital elements of fitness is balance,
which is generally ignored in the routine life of
According to the World Health Organization traditional gym. Yoga poses, like Vrikshasana
(WHO) the state of health is defined as a state (Tree pose) teaches practitioners how to stay
of complete physical, mental, social and spiritual firm only on one leg, while Kakasana (Crow pose)
well-being and not merely an absence of disease
requires practitioners to learn to balance on their
or infirmity. It is clear from this definition that
arms. Balance also helps you to keep fit for daily
health and ill-health are not two discrete entities
activities.
as commonly understood but health should be
conceived as a continuous function indicating the
state of well-being. Joint Mobility
In Sanskrit, the word for health is “Swasthya”, Many poses in yoga require you to move your
which has a profound meaning. It is made of two joints in ways that may be different than the linear
root Sanskrit words – “Swa” or the Self and “Stha” manner you are accustomed to with walking,
meaning ‘abiding’. So swasthya can be roughly swimming, biking or running. This improves
translated as “abiding in one’s own Self ”. The Self, the overall range of motions and discourages
in Indian philosophy is generally described as Sat- injury. Stiffness and pain can significantly diminish
Chit-Ananda or Being-Consciousness-Bliss. This with a regular practice.
is the true nature of every being. Any deviation The yogic view of health is exemplified in
from this state of well-being can be considered as Shvetasvatara Upanishad where it is said that the
a disease. Therefore abiding in one’s Self produces first effects of entering yoga are lightness of
health (bliss). body, health, desirelessness of mind, clearness of
complexion, a beautiful voice, an agreeable odour
Qualities of Physical Well-being and scantiness of excretions.
According to Yoga The Hatha Yoga Pradipika echoes these qualities
1. Relaxed muscles. when Yogi Svatmaram says, “Slimness of body,
2. Loose joints to conserve energy. lustre on face, clarity of voice, brightness of
3. Low metabolic rate. eyes, freedom from disease, control over seminal
ejaculation, stimulation of gastric heat and
4. Efficiency utility of energy by the body. purification of subtle energy channels are marks
5. Coordinated functioning of organ systems of success in Hatha Yoga”.
even in the stressed state.
In the Patanjali’s Yoga Darshan we find an excellent
Strength description of the attributes of a perfect body (kaya
sampat). It is said in Vibhuti Pada that perfection
There are a number of asanas (e.g. supine of body includes beauty, gracefulness, strength,
naukasana, utkatasana, bhujangasana, etc.) in Yoga and adamantine hardness. The effulgence that is
which develop the strength of muscles like in
characteristic of good health is also mentioned
classic forms of exercises (push-ups, lunges or
when it is said that deep concentration on resulting
squats). Active forms of yoga directly improve
in mastery of samana vayu (energy of digestion)
your fitness levels by building strength, balance
leads to radiant effulgence
and joint mobility.
76
Yoga for Wellness
Mental Well Being smr+ti-bhraḿśād buddhi-nāśo

zz Conscious process of calming down the mind buddhi-nāśāt pran+aśyati
erases the weaknesses. This invariable thinking gives rise to kāma
zz Builds will power. (desires), krodha (anger), lobha (greed), and moha
(attachment) with worldly things and causes stress
zz Steadfastness becomes the core.
in an individual.
zz Converts all the challenges into opportunities.
Acoording to Patanjali five types of wrong
Yoga is not only concerned about one’s physical inborn mental afflictions (kleśa) which can be
health but also more importantly mental health. considered as intrinsic causes for producing
If a mentally healthy person can be considered as
uncontrolled emotional responses (distress)
a stitha prajna, then his qualities are enumerated in
The Bhagvad Gita.
as given in Patanjali’s Yoga Sutras are:
Avidyā’smitā raga dvesābhiniveśāù païcakleśāù
||pa yo sü|2|3||
(i) Ignorance about the true nature of the Self
(avidyā), (ii) heightened ego (asmita), (iii) strong
likes (rāga), (iv) strong dislikes (dveña), and (v) fear
(abhinivesa) are the five kleśas, the cause of distress.
5.2 Concept of Pancha Koshas

Many people have a limited understanding of yoga,
thinking that it is restricted to the asana practice
Fig. 5.1: Qualities of Mental Health According to Yoga to increases flexibility, tones up muscles, relaxes
the body, increases strength, improves balance
and finds stress relief. While yoga does all of the
Emotional Well-being
above, it is a limited view of what yoga really has
zz Overcomes his emotional conflicts, to offer us. The true purpose of yoga is to develop
complaxes, and turmoils. a relationship with the Self that exists deep within
zz Systematically sharpens and sensitizes our our core.
emotions.
As it is understood through The Bhagvad Gita, our
constant thinking about sensory objects is the main
cause of our emotional instability. (BG 2.62 and
2.63).
dhyāyato vis+ayān puḿsah+
sańgas tes+ūpajāyate
sańgāt sañjāyate kāmah+
kāmāt krodho ‘bhijāyate
krodhād bhavati sammohah+
sammohāt smr+ti-vibhramah+ Fig. 5.2: Five Facets/Layers of Personality
77
The Upanishads, depict human nature, or prakriti body” (karana-sharira). Sukshmasharira,“subtle

as a combination of five different layers. These body” comprises the pranamaya, manomaya and
five layers or dimensions of Prakriti cover our vijnanamaya kosas, along with the pranamaya shell
Real Self (the purusa in yoga and the atman in which disintegrates at death of an individual.
Vedanta). The individualized temple soul that is A human body not only consists of noticeable
individual’s mortal body is expanded into more physical form, it is also made up of four more
number of refined layers of energy around the subtle levels. Each individual is made up of five
spiritual center of the soul. Five different energy KOSAS or “bodies”. A better understanding of
sheaths also known as “kosas” are contained in psychological and spiritual development is earned
the body of human beings; this also surrounds
through following the road map of five sheaths or
jivatman or embodied self of human beings. The
the “panca kosas”. These are shown in the table 5.1:
vibration level and speed of each kosa is different;
they also overlap and interact with each other, and Many people have a limited understanding of yoga,
the level also ranges from gross to transcendental thinking that it is restricted to the asana practice of
dimensions or levels. increasing flexibility, toning up muscles, relaxing
the body, increasing strength, improving balance
Pancakosa (“five sheaths”) from root panca, “five”
and finding stress relief. While yoga does all of the
+ kosa, “sheath or layer” — is the “five layers or
above, it is a limited view of what yoga really has
sheaths,” or distinct “aspects” of human beings;
to offer us. The true purpose of yoga is to develop
this is organized consecutively from the grosser
a relationship between the man with his Self that
one to the increasingly more subtle one. The kosas
exists deep within our core.
are known for their distinct characteristics, such as
According to the Upanishads, our human nature,
zz annamaya-kosa, that is, the kosa of matter,
or prakriti is comprises five different dimensions.
which is basically the physical vehicle,
These five layers or dimensions of Prakriti cover
zz pranamaya-kosa, that is, the prana kosa is one of our Real Self (the purusa in yoga and the atman
the “vital” vehicles in the Vedanta). Our mortal body, (the temple
zz manomaya-kosa means the manas kosa; it is the of our individualized soul,) expands into more
mental vehicle subtle layers of energy around our spiritual
center. Human beings consist of five distinct
zz the kosa of vijnana is Vijnanamaya-kosa (the
energy sheaths called “kosas” that surround our
vehicle of higher reason)
embodied Self or jivatman. Each kosa vibrates at
zz the kosa of anand (joy or bliss) is the different speeds, and they interact and overlap with
anandamaya-kosa. each other, ranging from gross to transcendental
The proper and well development of this vehicle dimensions.
leads to gradual self-realization and this is basically Panca Kosas (“five sheaths”) from root panca,
the ultimate experience of freedom from bondage “five”+ kosa, “sheath or layer” - is the “five layers
which the practitioners experience. or sheaths,” or discernible “aspects” of m a n ,
Annamaya kosa (the physical body) also known arranged successively from the grosser to the
as “gross body” (sthula-sharira). Anandamaya increasingly more subtle. There is annamaya-kosa,
kosa (the blissful body) is also known as “causal the kosa of matter, the physical vehicle. There is
78
Yoga for Wellness
the pranamaya-kosa, the kosa of prana, the “vital” “causal body.” The pranamaya, manomaya and
vehicle. There is manomaya-kosa, the kosa of manas, vijnanamaya kosas together comprise the sukshma-
the mental vehicle. There is the Vijnanamaya-kosa, sharira, “subtle body,” with the pranamaya shell
the kosa of vijnana, the vehicle of higher reason. disintegrating at death.
There is the anandamaya-kosa, the kosa of anand (joy
or bliss). And when that vehicle is well developed Our body does not just consist of the visible
it gradually leads to that self-realization which physical form; we also possess four other subtle
involves the ultimate experience of freedom from sheaths. Altogether each person has five “bodies”
all bondage. or KOSAS. The panca kosas (five sheaths) provide
The physical body (annamaya kosa) is also called us with a road map for better understanding of our
sthula-sharira, “gross body.” The blissful body psychological and spiritual development. These are
(anandamaya kosa) is also called karana-sharira, shown in the following table:
1 Annamaya kosa Matter Physical Physical body and senses

2 Prânamaya kosa Vital Air Energy Driving force behind the physical aspect of the senses and
the operation of the physical body
3 Manomaya kosa Mind Mental Processing, reason, logic and emotion
4 Vijnânamaya kosa Ego and Intellect Wisdom Faculty which discriminates
5 Ánamdamaya kosa Innermost Bliss Independent of any reason or stimulus
Table 5.1: Pancha Kosa and its Significance
Pancha Kosha or Pancakosâs

1. Annamaya kosa: This is first part of tangible Âkâsa dravya: These substances are
body made of Five Fundamental elements smooth, light, minute, flat, and have
or Panchabuthas. Each and every substance sound quality.
contains five primary elements in it, one Vâyavya dravya: These substances are
of them being a principal element. Based lighter, cooler, dry and coarse in quality.
on this importance of primary elements,
the substances which contain the Âkâsa Taijasa dravya: Taijasa dravyâs have
properties of heat, pungency, lightness,
(sky) element are known as Âkâsiya Dravya
dryness, greaseless and form.
(substance), the substances which contain
the Vayu (air) element are known as Vayavya Âpya/jala dravya: These substances have
Dravya, the substances which contain the qualities of fluidity, cold, heavy, oily, soft,
Agni (fire) element are known as Tejas Dravya, blunt, dense and juice. These are called
the substances which contain the jala (water) watery substances.
element are known as Âpya Dravya, the Pârthiva dravya: These substances
substances which contain the Prithvi (earth) represent qualities of being massive,
element are known as Parthiva Dravya. We are solid, heavy, gross, oil-free, hard and
introducing here the substances of the above smell. One who has their substances get
said elements precisely. obesity and strength.
79
The sheath of Annamaya kosa is made of 3. Manomaya kosa: The first important acting part
sapta dhatus, seven minerals (as named earlier). of the subtle body is Manomaya kosa. Mind,
With a regular controlled diet and lifestyle, intellect, ego and conscience are the integral
Annamaya kosa gets strength and becomes parts of Manomaya kosa, which are termed
healthy. as the catustaya. Manomaya kosa is purified
and strengthened with the wisdom and
2. Prânamaya kosa: Second sheath of the body
meditation. There are five karmendriyâs, the
of a human being is that of the prâna. Prâna,
means of action, and they are associated with
the vital breath which man lives by, is the
the external world.
bridge between the gross and subtle bodies.
All the functions of wisdom are done by the 4. Vijnânamaya kosa: This is referred to as
Prânmaya kosa, which is built by prâna. Based Wisdom body or sheath of higher intellect
on the functions performed Prana is named (intuition). The second part of the subtle
differently. There are 10 distinctly named pranas body (sukshma Sarira) is Vijnanamaya kosa.
– 5 major pranas and 5 minor or upapranas. Five Intellect, and all the sensory organs, that
major Prânâs are namely, Prâna, Apâna, Udâna, work with wisdom fall in this category.
Samâna and Vyâna. Five upa-Prânâs (minor) are: The practitioner, who works under the
guidance of Vijnanamaya kosa having a good
Dhananjaya, Nâga, Kurma, Krikal and Devadatta.
understanding of it, attains ‘ritambhara prajna’
The exclusive functions of Prânâs are –
through incessant meditation and Samâdhi,
ingestion, digestion, excretion, circulation and
alienating all kinds of illusions, passions,
higher functions, like communication, analysis,
interests, etc.
feelings and emotions. With the regular
exercise of Prânmâya, the work performance 5. Ánamdamaya kosa: This kosa is also known
of prânmaya kosa is enhanced. with other terms like, ‘hiranyamaya kosa’,
‘hrdayaguha’, ‘hridayakâsa’, ‘karanasarira’, ‘linga
The yoga texts give detailed descriptions of sarira’, etc. This kosa is indicated as situated
how the imbalance gets transferred from the in our heart. It has an immense relevance
mind to the body through disturbances in to our inner realm and its relation with the
Prânmâya, kosa This is described in this sloka external world is considerably very less.
of yoga vasistha Human life, the existence of gross body of
Chitte vidhürite dehaà saìkñobhamupayāti hi a human being, all kinds of worldly conduct
||yo vā|9|97|| is depended on this kosa. The practitioner
achieves nirbeeja (seedless) samâdhi,
Saìkñobhātsāmyamutsåjya vahanti prāņavāyavaù
attaining the blissful state and forever he
||yo vā|9|99||
resides there.
Kujérņatvamajérņatvamatijérņatvameva vā
||yo vā|9|100||
5.3 Yogic Conceptions of
When the mind becomes disturbed it reflects
in the body. This results in disturbances in the
Health and Diseases
flow of prāņa in the nadis. This manifests as In Yoga Vasishtha one of the best texts on Yoga,
disturbed digestive function which becomes the essence of Yoga is beautifully portrayed thus,
either excessive or irregular or ends up in ‘Manah Prashaman upaayah Yoga ityabhidheeyate’
indigestion. - Yoga is called a skilful trick to calm down the
80
Yoga for Wellness
mind. It is (Upáyah), a skilful subtle process and The Samanya are normally produced during the
not a mechanical gross effort to stop the thoughts interactions with the world. These may be termed
in the mind. as psychosomatic ailments. When dealt with by
suitable techniques and congenial atmosphere,
Adhis of the ordinary type will vanish. Along
with it are destroyed the physical ailments, i.e.,
the Vyadhis caused by these Adhis is called Adhija
Vyadhayah. The subtler Adhis of the essential type
(sara) which cause the birth of the physical body
can be destroyed only by the realization of the
causal states of mind and a corresponding ability
to live in Vijnanamaya Kosha and Anandamaya Koshas.
In that state, man transcends the cycles of birth
Fig. 5.3: A Blend of Mind and Health with Yoga
and death. The second category of ailments are
Anadhija Vyadhayah which are not originated by the
In Anandamaya Kosha a man is healthiest with mind. These would probably include the infectious
perfect harmony and balance of all his faculties. At and contagious diseases. The text says that Anadhija
Vijnanamaya kosha there are movements but they Vyadhis can be handled through conventional
are channelized in the right dirction. As such, it medicines (the chemotherapy of modern medicine
is in the Manomaya level the imbalances start, say and Ayurveda), Mantras with their natural vibrational
the yoga texts. Likes and dislikes come to play at characteristics) and good actions. These bring
this level. The liking of Gulab Jamoon in a diabetic about the purity of mind, the Prana flows freely
may lure him to eat the same against the doctor’s in the body and the food gets digested better and
advice. Thus, going against what is right causes assimilated properly allows the diseases to vanish.
imbalances. These imbalances amplify themselves
resulting in mental illnesses called ‘Adhis’- At this
stage there are no symptoms at the physical level. Did You Know?
Prompted by the perpetual growth of desires these According to Maharishi Patanjali, physical disease (Vyadhi)
mental diseases concealed in us, begin to manifest is considered as one of the nine obstacles (antarayas) to
themselves externally and gradually they percolate integrative oneness of Yoga or samadhi. Patanjali also
enumerates accompanying/evident symptoms namely,
to the physical frame. Preponderance of Ajnana a state of mental or physical pain i.e. duhkha, a state of
(Ignorance about one’s real state of bliss) leads sadness or dejection, i.e., daurmanasya, anxious tremors in
one to perform wrong actions, such as eating of the body, i.e., angamejayatva and irregular/erratic breathing
unwholesome food, living in unhealthy dwellings, (shvasa prashvasah).
doing hinges in untimely hours, associating with
the wicked, dwelling in evil thoughts, inflicting Potential cause of illness
injuries, etc. These breed physical diseases called
Among the two types of Adhis described the
Vyadhis or the secondary diseases.
samanya (ordinary) type corresponds to the
The Adhis (primary diseases) are two fold Samanya modern psychosomatic ailments. When the mind
(ordinary) and Sara (essential). The former includes is agitated during the interactions with the world
the diseases incidental to the body while the latter is at large, the physical body also follows in its
responsible for rebirth to which all men are subject. wake. These agitations cause violent fluctuations
81
in the flow of prana in the nadis. The prana flows be correlated to balance, dynamic and lethargic
in the wrong paths flying from one to the other personality traits respectively. Satva is the quality
without rhythm and harmony. The nadis can no of love and light, it imparts faith, honesty, modesty
longer, in this condition, maintain stability and and truthfulness which lead to purification of
steadiness, but quiver. Due to these disturbances mind and body, including our emotions.
of the prana and unsteadiness in the nadis the Rajas give rise to change, disturbing equilibrium
food does not get properly digested. These head with passion and agitation giving rise to emotional
to Kujirnatvam (wrong digestion), Atijirnatvam conflicts. Tamas leads to dullness, inertia, heaviness
(over-digestion) and Ajirnatvam (non – digestion). and emotional clinging. A close interdependence
When this improperly digested food settles down among the physical and psychological components
in the body amidst such commotion it results in exists; if one component is out of balance, the
psychosomatic ailments. Contained in this process others are also out of balance. Health care in
of generation of psychosomatic ailments is the Ayurveda is essentially aimed at balancing the
method for treating such ailments. dosas and gunas, bringing them into equilibrium.
(Lakshmi, C. Mishra, 2003)
5.4 Interdependency of physical
(Prakriti) and psychological Three Mental Qualities: Sattva,
Rajas, Tamas
(Triguna) components
The three gunas, sattva, rajas, and tamas–are found
according to Ayurveda in nature and in the mind, paralleling the three
In Ayurvedic medicine, health comes when the doshas of the body. Sattva, or purity, is the ideal
forces of the body and mind are in balance, and state of mind because a person with this quality is
restoring balance begins with the knowledge of calm, alert, kind, and thoughtful. A person whose
the person’s mind-body type. The human body mind is predominantly rajasic (too active) always
according to Ayurveda is made up of physical doshas seeks diversions (incessant activity). The tamas-
(Vata, pitta and Kapha) and psychic components predominant mind is a dull, lethargic mind.
(satva, rajas and tamas), body tissues (dhatus), and
waste products (malas). The three physical doshas
vata, pitta and kapha corresponds to (sky, wind,
fire, water and earth) respectively.
The solid material substrate referred to as kapha;
chemical activity (metabolic factor) referred as
pitta and an energy pool of motion and movement
referred to as vata. These three dosas coexist in a
preset proportion and function in a balancing
manner to overall function of the total organism Fig. 5.4: The Three Mental Qualities
in spite of their opposite properties and functions.
The imbalance or vitiation of vata, pitta, or kapha The proper balance of the mind and the
is considered a major factor in the causation of development of purity and peace help in the
a disease. The three psychological components development of a sattwic mind. This is the first
are satva guna, rajas guna, and tamas guna which can stage of samadhi or spiritual realization.
82
Yoga for Wellness
Sattwic influence creates comprehension, the need While all individuals have mixed amounts of
for unity and healing, and creates a positive mental the three, the predominant guna determines
outlook; creates clarity, intelligence, leadership, an individual’s mansa prakriti/personality. In
warmth and independence; creates calmness, equilibrium, the three gunas preserve the mind
peace, love, compassion, faith, nurturing, and (and indirectly the body), maintaining it in a
forgiveness. healthy state. Any disturbance in this equilibrium
Rajasic influence creates indecisiveness, results in various types of mental disorders.
unreliability, hyperactivity, and anxiety; creates Satwa, characterized by lightness, consciousness,
willfulness, ambition, anger, manipulation, vanity, pleasure and clarity, is pure, free from disease and
impulsiveness and aggressiveness; creates greed cannot be disturbed in any way. It activates the
for money, material luxuries, and comfort. They senses and is responsible for the perception of
are sentimental, controlling, attached and lustful. knowledge. Rajas is the most active of the gunas,
Tamasic influence creates fear, a servile attitude, has motion and stimulation as its characteristics. All
dishonesty, depression, self-destructiveness, desires, wishes, ambitions and fickle-mindedness
addictive behaviour, sexual perversions, are the result of the same. Tamas is characterized by
animal instincts or suicidal thoughts; creates heaviness and resistance. It produces disturbances
vindictiveness, violence, hate, criminality and in the process of perception and activities of the
psychopathic behaviour; creates dullness, lethargy, mind. Delusion, false knowledge, laziness, apathy,
depression, lack of care and a tendency to steal. sleep and drowsiness are caused due to Tamas.
Satwa Rajas Tamas

l Pleasure and clarity Result of all: l Disturbing element for the perception process and
l Lightness l wishes various intellectual activities.
l Heaviness and resistance
l Purity and conscience l desires
l Laziness
l Free from disease l ambitions
l Delusion
l Undistractable l fickle-mindedness
l False knowledge
l Activates the senses
l Apathy
l Knowledge is perceived
l Dozing
l Drowsiness
Table 5.2: Three gunas with different characteristics
Rajas and Tamas can be unbalanced by stress and 5.5 Concept of

negative desires, as kama (lust), irshya (malice),
moha (delusion and halucination), lobha (greed), Panchamahabhutas
chinta (anxiety), bhaya (fear) and krodha (anger). Each and every substance contains five primary
Each of these three properties also comprises elements in it, one of them being a principal
sub-types, and particularly the sub-type to which element. Based on this importance of primary
one belongs to, determine the qualities of that elements, the substances which contain the
individual. Satwika individuals are usually noble Âkâsa (sky) element are known as Âkâsiya Dravya
and spiritual in character. (substance), the substances which contain the
83
Vayu (air) element are known as Vayavya Dravya,

the substances which contain the Agni (fire)
element are known as Tejas Dravya, the substances
which contain the jala (water) element are known
Mis-conceptions
ost-common
Yoga is associated with the idea of the supernatural or

as Âpya Dravya, the substances which contain linked with miracles. There are eight energy centers or
the Prithvi (earth) element are known as Parthiva “chakras” in the body through which humans absorb
Dravya. We are introducing here the substances of cosmic energy. Yoga can purify these and keeps the
positive life energy flowing. From the base of the spine
the above-said elements precisely. up to the crown. These chakras are named mooladhara,
svadhisthana, manipura, anahata, vishuddha, ajna, bindu, and
sahasrara, respectively.
5.6 Yogic Principles of
Healthy Living
We have understood that through the primary
cause (bad thought patterns) the disease of body
is generated. If this primary cause be eradicated
at its root then all diseases will be destroyed.
Preponderance of Ajnana (Ignorance about
one’s real state of bliss) leads one to perform
wrong actions, such as eating of unwholesome
food, living in unhealthy dwellings, doing hinges
in untimely hours, association with wicked, evil
thoughts, inflict injuries etc. These breed physical
Fig. 5.5: Concept of Panchamahabhutas diseases called Vyadhis or the secondary diseases.
Yoga Vasistha suggests that if the mind becomes
Âkâsa dravya: These substances are smooth, purified with true Satvaguna, then Prana Vayu will
light, minute, flat, and have sound quality. begin to circulate freely throughout the body, the
Vâyavya dravya: These substances are lighter, food taken will be digested properly and hence no
cooler, dry and coarse in quality. diseases will arise. This is also in line with Yama
Taijasa dravya: Taijasa dravyâs have properties and niyama of Sage Patanjali described under
like heat, shape, lightness, dryness, greaseless and Asthanga yoga. (Aiyer KN, 1975)
form.
Achara Vichara
Âpya/jala dravya: These substances have qualities
like fluidity, cold, heavy, oily, soft, blunt, dense and According to Yoga Vasistha, following actions
juice. These are called watery substances. must be avoided:
Pârthiva dravya: These substances represent 1. Eating of unwholesome food
massiveness, solid, heavy, gross, oil-free, hard and 2. Living in unhealthy places
smell. With these substances, one gets obesity,
3. Doing things at unseasonable hours
strength, increase in body weight.
84
Yoga for Wellness
4. Association with the wicked Development of Satvaguna

5. Longing after improper things In an ordinary man there is a mixture of the three
6. Evil desires and bad thoughts gunas (Sattva, Rajas and Tamas). Tamas and Rajas
pull a man downwards; Sattva lifts a man upwards.
Achara (Right Conduct), Vichara (Right Thinking) Tamas and Rajas lead to bondage; Sattva helps
and Vyavahara (Right Behavior) according to him to attain salvation. Discipline yourself and
other yogic texts develop Sattva. When the mind is Sattwic, there is
There is a saying in Sanskrit, ‘Yad bhavanam tad calmness in it. Divine light can descend only when
bhavati’ meaning ‘You are what you think’. In the mind is serene and cheerful.
other words your thoughts translates into your
The Sattvic man controls the senses, does
actions. Hence developing the attitudes of Maitri
selfless service, and practises japa, pranayama,
(friendliness), Karuna (Compassion), Mudita
(Happy for those who are happy), Upeksha (a concentration, meditation, self-analysis, and
non-judgemental attitude towards the wicked enquiry of “Who am I?” He has no attraction
(PYS 1.33) would help to bring positive thinking, for sensual objects. He has a burning desire to
leading to pleasant disposition. The Bhagvad Gita attain moksha (salvation). He is humble, generous,
also propounds that actions should be performed merciful, forbearing, tolerant and pious. He
with a sense of detachment and duty. Patanjali destroys his little personality.
also highlights Kriya Yoga consisting of Tapas The rajasic man is proud, intolerant, egoistic,
(Austerity), Svadhyaya (Self analysis and Self self-sufficient, lustful, hot-tempered, greedy and
Study) and Ishwara Pranidhana (Surrender to the jealous. He works for his own glory and fame and
Supreme). self-aggrandizement. He develops his own little
This should be practiced regularly for a long personality.
period with faith.
Sattva Rajas Tamas

The sattva mind is
balanced and pure. When a The rajas mind is The tamas mind is
person finds a sense of truth and active, intense, and has lethargic, slow, and has the
light in his/her life, he/she is more the potential to become potential to become negative
open to creating sattivc qualities in incendiary and aggressive. and destructive. Those with
his/her mind. Many people might Those with a rajas-like mind a tamas-like mind are prone
perpetuate sattvic qualities at any are prone to arguments to disengaging themselves
given moment but truly sattvic
and can be from a situations, and
people are particularly
rare.
challenging. become lazy.
Fig. 5.6: Features of the Three Gunas

There is an intimate connection between the Rajasic and Tamasic man will perform non-virtuous
gunas and karmas (actions performed by men).The actions. It is the guna that goads a man to do
nature of the karmas depends upon the nature of certain actions. The Self or Brahman is actionless.
the gunas. A Sattwic man will do virtuous actions. A He is a silent witness.
85
Virtuous nature enables the aspirant to attain the substantial and agreeable are sattvic. These foods
highest state of super consciousness (Nirvikalpa render the mind pure and calm and generate
Samadhi), wherein the seer and the seen are united equanimity, poise and peaceful tendencies. They
in one; the meditator and the meditated become promote a peaceful attitude and are conducive
identical. to the practice of meditation. Foods should
be as fresh and natural as possible, preferably
5.7 Introduction to Yogic organically grown, not genetically modified, and
kept without preservatives or artificial flavourings.
Diet and Nutrition They should also be eaten in as natural a state as
possible, either raw, steamed or lightly cooked
Yogic Diet and the Three Gunas according grains, such as corn, barley, wheat, unpolished
to The Bhagvad Gita rice, oats, millet and quinoa are considered as
In yoga philosophy, the mind is formed from the sattvic foods. Make sure you include in your diet
subtlest portion or essence of food. If the food coarse foods, such as porridge and whole grain
taken is pure, the mind has the proper building breads. These are good for the teeth and jaws,
materials for the development of a strong and and they stimulate the processes of digestion
subtle intellect and a good memory. A yogic diet is and elimination. Grains supply the necessary
one that brings inner peace to the body and mind, carbohydrates, the main source of energy for the
and encourages spiritual progress. body, and they also contain about half the amino
acids that are needed to form protein.
All nature, including our diet, is categorized by
three qualities, or gunas: sattva (pure), rajas (over- Protein foods, such as pulses, nuts and seeds are
stimulating) and tamas (putrefied). A person’s also sattvic foods. Proteins are the ‘building blocks’
mental make-up may be judged from the type of the body. The key to a healthy vegetarian diet
of food he/she prefers to eat. Yogis believe not is to eat a good mixture of foods to ensure that it
only that ‘you are what you eat’ but also that you includes all the amino acids essential for making
eat those foods which reflect your own level of proteins.
mental and spiritual purity. As your life changes Fruits, both fresh and dried, as well as pure fruit
in a positive way, you will also see your food juices are also sattvic foods. Among the different
preferences improving. The yogic diet is based on foods, fruits are supposed to be of foremost
sattvic foods. importance in the yoga diet. The curative effects
of fresh, juicy fruits are astonishing. They fill the
Sattvic Foods body with vitalizing, life-giving minerals, vitamins
The foods which increase life, purity, strength, and fibres. They contain alkaline matter that helps
health, joy and cheerfulness, which are savoury to keep the blood pure.
and oleaginous, substantial and agreeable, are dear Vegetables are also sattvic foods. These are important
to the sattvic people. in the diet because they contain a host of minerals,
vitamins and fibres. The diet should include seeded
The Bhagvad Gita, XVII, 8 vegetables (such as cucumbers and squashes), all
Pure foods that increase vitality, energy, vigour, leafy vegetables, and roots or tubers. These are best
health and joy, that are delicious, wholesome, eaten raw or cooked as lightly as possible.
86
Yoga for Wellness
Rajasic Foods He who is moderate in his habits of eating,

sleeping, working and recreation can mitigate all
Any food which is stimulating and goading
material pains by practicing the yoga.
towards activity is considered as rajasic food. All
spicy foods are therefore rajasic in nature. Meat Yukta-ahara-viharasya, means one whose eating and
and meat products though they generat aggressive movements are regulated- ahara (lit. food) means
nature are also considered as rajasic foods. all that is gathered in the form of food, includes
mental ‘food as well’ and the impressions we
Tamasic Foods draw in through our sense organs, and the people
Tamasic foods, include meat, poultry, fish, eggs, whome we associate with. Vihara means moving
alcohol and other intoxicants including drugs around. Yukta-cestasya, refers to one whose efforts
which have the tendency of creating lethargy (cesta) are moderate, who does not over exert.
and laziness in us. Foods that are over-processed, Karmasu, refers to one who does work but it not
no longer fresh, and/or difficult to digest are workaholics; similarly, yukta-svapna-avabodhasya,
also Tamasic. Foods that are prepared with an refers to one whose sleep (svapna) and wakefulness
indifferent mind or while the cook is in a foul (avabodha) are moderate. Such a person can
mood with negative thoughts are also considered overcome all worldly pains and sorrows.
Tamasic. A Tamasic diet benefits neither the mind
nor the body. Prana, or energy, is withdrawn,
powers of reasoning become clouded, and a sense SUMMARY
of inertia sets in. The Body’s resistance to disease
is destroyed and the mind is filled with dark zz Yoga is considered as the most impeccable
emotions, such as anger, jealousy and greed. health and wellness segment due to its
As discussed earlier Satvik diet increases vitality comprehensive and holistic nature.
(Ayuh), and not sheer bulk; vitality supplies the zz The principles of Yoga help an individual to
energy for meditative purposes (Veerya) and develop and strengthen positive health and it
increases and unfolds the secret strength (Bala) to also enables individuals to withstand stress in
resist temptations of sense-objects, provides good a much better way.
health (árogya) so that people may not fall ill and zz The views of WHO (World Health
suffer a break in their regular sádhana. Such people Organization) present health as ‘a state of
will have a natural inclination to take food which complete physical, mental, and social well-
will augment joy (Preeti) and inner cheerfulness being and not merely absence of disease or
(Sukha). In short, such creative men, by their own infirmity’.
choice, enjoy only that food which is clean and
wholesome. zz Most of the Asanas, specifically the Shatkarmas
(such as Neti, Nauli, Basti, etc.) known for
working as effective detox methods, help in
Ahara vihara – key is moderation
removing the toxins present in the body.
yuktahara-viharasya yukta-cestasya karmasu
zz The soul of a human being is covered by
yukta-svapnavabodhasya yogo bhavati duhkha-ha
Panca Kosâs (sheaths) or five bodies; it is
He, who is moderate in his habits of eating, noticeable that name of each kosa contains
sleeping, working and recreation can mitigate all the word ‘maya’ and this simply means
material pains by practising yoga. ‘made of ’.
87
zz According to Samkhya philosophy all 3. Write a short note on the yogic concept of
the objects in the universe, animate and diseases.
inanimate comprise three gunas - Satwa, Rajas 4. What are the benefits of yoga?
and Tamas. 5. What is aadhi?
6. Name the Yamas and Niyamas of Patanjali Yoga.
KEYWORDS Long Questions

1. Explain the concept of Pancha Kosha.
Health: Health is defined in terms of overall 2. Discuss the concept of Triguna.
mental and physical state of a person; the absence
3. Elaborate the concept of Panchamabhutas.
of disease.
4. What are the various yogic principles of healthy
Aadhi: It refers to mental ailments caused by living? Explain.
amplified likes and dislikes in the manomaya kosa. 5. Describe your understanding of Yamas and
Prana: The vital energy in the body is called Prana. Niyamas.
Nadis: Prana flows in the body through conceptual
channels called nadis. FURTHER READINGS
Jivatman: It refers to the embodied soul. The true
Light on Yoga – Shri BKS Iyengar
purpose of yoga is to restore this embodied soul
(purusa) to its pristine nature. Asana, Pranayama, Mudra, Bandha – Swami
Prana and Pranayama – Swami Satyananda
Saraswati
authors
Short Questions
1. Define health. Patanjali Yoga Sutras – interpretation by various
2. How does health differ from wellness? authors Sapitati con reperis de dus peror alibuscia
88
CHAPTER 6
YOGA AND STRESS MANAGEMENT
Structure
Introduction
Learning
ÍÍ
6.1 Human psyche: Yogic and modern concepts,

behaviour and consciousness Outcomes
6.2 Frustration, conflicts, and psychosomatic After studying this chapter, you should
disorders be able to:
6.3 Relationship between mind and body
ÍÍ Discuss the concept of human psyche
6.4 Mental hygiene and role of Yoga in mental
hygiene ÍÍ Explain the concept of frustration,
6.5 Mental health: a Yogic perspective conflicts and psychosomatic disorders
6.6 Prayer and meditation for mental health ÍÍ Describe the meaning and concept
6.7 Psychosocial environment and its of mental hygiene and role of yoga in
importance for mental health (Yama and mental hygiene
Niyama) ÍÍ Discuss the concept of mental health
6.8 Concept of stress according to modern in a yogic perspective
science and Yoga ÍÍ Explain the concept of prayer and
6.9 Role of Yoga – Stress and Life Style meditation for mental health
Management ÍÍ Understand the concept of stress
ÍÍ Summary according to modern science and yoga
ÍÍ Keywords ÍÍ Identify the role of yoga in stress
ÍÍ Self-Assessment Questions management and life management
ÍÍ Further Readings
Introduction
Stress and anxiety have become an integral part of modern life with their physical and emotional
effects on us. Most of the time they have negative effects on us, but sometimes they can be positive
too and can create positive or negative feelings. As a positive influence, stress can compel us to act, but
as a negative influence, it can result in feelings of disruption, rejection, anger, and depression, which in
turn can lead to health problems, such as headache, upset stomach, rashes, sleep disorder, ulcers, high
blood pressure, heart disease and sometimes stroke. In most severe case, it may also cause suicidal
tendency.
In this chapter, you will explore about stress – what is it? How it degenerates different system and the
type of damage it can cause to the body. Also you will be able to gain information regarding the psyche
of the human mind; his frustrations, conflicts, psychosomatic disorders, relationship between mind and
body, mental hygiene etc. You will also learn the role of yoga in mental hygiene; prayer and meditation
for mental health, psycho-social environment; concept of stress according to modern science and yoga;
and finally, you will wind up this chapter with the positive role of yoga in stress and life management.
6.1 Human Psyche: Yogic and Behaviour and Consciousness

Modern Concepts, Behaviour Psychology is a science of activity of people which
leads to an understanding of the nature of human
and Consciousness behaviour. Behaviour is the action or reaction of a
Psychology is an analytic and scientific study of person in response to external or internal stimule.
mental process and behaviour. Psychologists A psychologist analyzes behaviour from two points
study, such phenomena as perception, cognition, of view: Overt and Covert. The behaviour that is
emotion, personality, behaviour and interpersonal visible and what occurs outside of human being
relationship. Psychology also refers to the is called overt behaviour, while covert behavior
application of such knowledge to various spheres pertains to mental phenomenon.
of human activity including issues related to daily
life, e.g., family, education and work, and the In Indian psychological thought the term ‘personality’
remedy for the problems of health. has not been used in a strict sense, instead the
concept of Swabhaava referred to in scriptures, covers
all aspects of personality. Swabhaava is the essential
quality. It manifests itself as the essential quality in all
beings. “Dharma, says the Gita, is action governed by
Swabhaava, the essential law of one’s nature. And this
Swabhaava is at its core the pure quality of the spirit
in its inherent power of conscious Will, and in its
characteristic force of action.” (Srivastava, Kalapana,
2012)
Fig. 6.1: Human Psyche Consciousness

Consciousness is a fundamental entity, which is
non-physical, inactive, placid, indescribable and
Note non-associative, (“Nirajanam Nishkriam Shantam
Nirvadyam Niranjanam”) (Shvetashwar, 6/19) but
Mind is defined as conglomeration of thoughts.
According to Yogic lore it has four functions Manas endowed with self-directed will power (Swasankalpa
(perception), Chitta (Memory), Ahankara (Ego) and Shakti) to create, retain and annihilate all concepts of
Buddhi (discriminative faculty). knowledge of Self and the Universe.
Mis-conceptions
ost-common
People generally believe that Yoga is ineffective for

injuries or chronic body aches. However, recent studies in
people with chronic low-back pain suggest that a carefully
adapted set of yoga poses may help reduce pain and
improve various functions, including the ability to walk
and move. Studies also suggest that practising Yoga, along
with other forms of regular exercise, may have health
benefits, such as reducing heart rate and blood pressure,
relieving anxiety and depression.
Fig. 6.2: Consciousness
92
In the normal state of consciousness, an ‘Pranamaya’ (vital air sheath), ‘Manomaya’ (mental
individual is unaware about his full potentialities sheath), ‘Vijnanamaya’ (intellectual sheath), and
and depends on the knowledge gained through ‘Anandamaya’ (bliss sheath). ‘Annamaya’, a segment
the sensory perception for the expansion of of human system is nourished by ‘anna’, which is,
the field of consciousness of knowledge. The food. ‘Pranamaya’ is that segment which is nourished
field of consciousness can be expanded by the by ‘prana’, which is, ‘bioenergy’. ‘Manomaya’ is the
development of the capability of non-sensory segment nourished by ‘pratyāhāra’. ‘Vijnanamaya’
intuitive cognition of knowledge through Yogic is nourished by ‘dhyāna’ and ‘Anandamaya’ is the
techniques, so as to reach the super-conscious segment nourished by ‘samadhi’.
state, in which an individual has direct intuitive The concept of Guna dates back to the Atharva
revelation of knowledge. The final state of Yogic
Veda, it was discussed in the Bhagvad Gita and is a
attainment is to have individual consciousness
core concept in Sankhya Darsana. The concept of
join the Super Consciousness which is verily Yoga
or Self Realization. Triguna has been utilized to explain the concept
of personality in modern era as well. Indian
Sri Aurobindo emphasized on simultaneous researchers have also deliberated on this concept
activity of the concentric system and a vertical
of Triguna in their writings. The development of
system. The concentric system is like a series of
consciousness is apparently rooted in this concept
rings or sheaths. The outermost circle comprises
awareness of the physical body, of vital (pranic) of Triguna. These are known as (sattva) called as
body or sheath, and awareness of mental stability; rajas called as activation and tamas called
sheath. These three types of consciousness are as inertia. Manas has been ascribed the functions
interconnected. The inner circle is composed of which are mental functions and mental processes
inner mind which is in touch with the universal (Mnaovritti manopravrtti). They are considered to be
Mind or Supreme Energy. The innermost core is manifestations of Triguna.
called Psychic being which is a spark of the Divine The Triguna and its dimensions
(Supreme Energy) presence in all of us and in
everything. It is also called Atman. (Srivastava, The Bhagvad Gita, at different places gives the
Kalapana, 2012) models of highly developed human potential
in its totality. It also describes three gunas and
Behaviour says that we all are combinations of these gunas
The Upanishads are a storehouse of psychological (characteristics), which are Tamas, Rajas, and Sattwa.
material. The nature of mind and its functions The jiva, svabhava and prakrti, ahamkara, and Atman,
and different psychological phenomena–normal, and Purusa are considered as the most important
abnormal, pathological, paranormal, and spiritual– concepts related to personality and self, which can
are explained in the Vedas and Upanishadas. The help in developing indigenous personality theories.
core themes, according to the ancient philosophical Following are explanations given about the three
tradition are centered around self, soul, human attributes of human personality. These three gunas
nature, human existence, and human experience. lead to different kinds of temperament. They
The ancient Indian model of “Personality”, are primarily influenced by both physiological
given in the Upanishads, consists of the ‘five’ and psychological parameters. (Kalapana
sheaths. They are ‘Annamaya’ (food sheath), Srivastava, 2012)
93
We have understood that the Gunas, the driving O son of Bharata, the mode of goodness
force behind our thoughts, words and deeds, in conditions one to happiness; passion conditions
fact formulate our personality, so states the Gita. one to fruitive action; and ignorance, covering
The idea of the Gunas (constituents of matter) is one’s knowledge, binds one to madness.
fundamental in Indian philosophy. The minds in A person in the mode of goodness is satisfied
ancient India dwelt as much on the physical aspect with his work or intellectual pursuits, just as a
of the Universe as the psychic and spiritual aspects. philosopher, scientist or educator may be engaged
They found that the multi-dimensional universe is in a particular field of knowledge and may
held together with strand-like substances (albeit be satisfied in that way. A man in the mode of
extremely subtle). Thus, one of the meanings of passion may be engaged in fruitive activity; he
the word Guna is strands. owns as much as he can, and spends for good
Sattva, rajas and tamas are the three primordial causes. Sometimes he tries to open hospitals, gives
forces through which Prakrti or nature creates all charity to institutions, etc. These are the signs of
objects and products in the universe. According the one in the mode of passion. And the mode
to our tendencies and lifestyle, one guna of ignorance covers knowledge. In the mode of
predominates in each individual. Thus we each ignorance, whatever one does is good neither for
have what might be referred to as a Sattvic, Rajasic him/her nor for anyone.
or Tamasic personality. Love, compassion, devotion to God (Bhakti),
Sattwa is purity and holiness; Rajas is to do with ahimsa (non-injury), truthfulness, non-stealing,
action and drive, and Tamas symboliges laziness discrimination (viveka), dispassion (vairagya),
and inertia. In other words, every human being’s daya (compassion), tyaga (sacrifice), kindness,
mind-stuff is made of a mixture of these three soft-speak, control over senses, honesty, non-
basic qualities in different proportions. All words, covetousness, patience, forbearance, mercy,
actions, temperaments, aspirations, conduct and humility, guilelessness are the attributes which
character of every individual person are reflected reflect a pure person.
by the proportion in which these three qualities Rajas (Action and Drive):
exist in his/her mind.
rajo rägätmakaà viddhi tåñëä-saìga-samudbhavam
No individual’s conduct, character, aspirations, tan nibadhnäti kaunteya karma-saìgena dehinam
values and drives are same as another person’s.
Why is it so? It is purely because the ratio in which (BG 14.7)
these three qualities are built in the psyche of each The mode of passion is born of unlimited desires
person is different. and longings, O son of Kunté, and because of this
the embodied living entity is bound to material
To understand these qualities better, let us see
fruitive actions.
what each of these qualities represents more
elaborately. Activeness, boisterousness, hurry, action,
Sattwa (Purity and holiness): impatience, passion, drive, ambition, power-
mongering, manipulation, desire for leadership,
sattvaà sukhe saïjayati rajaù karmaëi bhärata domination, self-promotion, rule-breaking, pushy,
jïänam ävåtya tu tamaù pramäde saïjayaty uta love for coterie, love for subjugating others, love
(BG 14.9) for grandeur, competitive instinct, workaholism,
94
exhibitionism, strenuous effort, fighting spirit, easily get hooked to drinking or drugs will be
strong belief in self-will, love for spending predominantly tamasic.
and extravaganza, materialism, loud mouth, How do these qualities fundamentally find their
assertiveness, avarice, authoritativeness, pride are place in a human psyche?
embeded in the character of a Rajasic person.
One of the foundation stones of Hinduism is the
Tamas (Laziness and Inertia): concept of karma and rebirth. Every human being
tamas tv ajïäna-jaà viddhi mohanaà sarva-dehinäm takes birth in this world and engages in action
pramädälasya-nidräbhis tan nibadhnäti bhärata i.e., karma. Actions are driven by aspirations and
desires; Aspirations and desires are propelled by
(BG 14.8 vasanas, literally meaning smells, that you acquire
Krishna says:- O son of Bharata, know that the based on the imprints of your past experiences
mode of darkness, born of ignorance, is the (also known as samskaras).
delusion of all embodied living entities. The The relationship amongst Self, mind, intellect and
results of this mode are madness, indolence and ego is beautifully brought out in the following
sleep, which bind the conditioned soul. sloka of Kathopanishad:
The mode of ignorance is just the opposite of the Atmanam rathinam vidhi shariram rathmev tu
mode of goodness. In the mode of goodness, by Buddhi tu sarathim vidhi manah pragrhamev cha!
development of knowledge, one can understand
Know the Self/soul as the rider, the body as the
what is what, but the mode of ignorance is just
chariot, the intellect as the charioteer, and the
the opposite. Everyone under the spell of the
mind as the reins; the organs are the horses and
mode of ignorance becomes mad, and a madman
the sense objects, the roads; the soul with the
cannot understand what is what. Instead of body, organs and mind is designated by the sages
making advancement, one becomes degraded. as the one which relishes the experience.
Laziness, dullness, sloth, greed sans effort, lack
of motivation, fatalism, negativism, excess sleep, 6.2 F rustration, Conflicts, and
jealousy, envy, miserliness, pessimism, perverted
desires, hatred, lust, obsession, deceit, vengeance, Psychosomatic Disorders
day dreaming, bashfulness, covetousness, gluttony, Thinking is the function of the mind. Mind is
stealth, treachery, possessiveness, aversion, rumor defined as conglomeration of thoughts. Thought is
mongering, back biting, dishonesty, laxity are one unit of mind. Different thoughts are arranged
reflected in the character of a Tamasic person. in a meaningful sequence and are continuously on
the flow like the incessant movement of waves in
The Human Mind being a matter is a an ocean. The type of thoughts decide the nature
of mental activity. For example, if you solve a
Mixture of Trigunas
problem of laws of motions the thoughts are all
In any human being though all these three qualities related to that topic and you call it intellect. If
will be present in varying proportions, generally they are on the topic of intense feeling about a
one of these qualities will be more predominant disaster, you call it an emotion and so on. You
than the other two. For example, Saints and sages may assign different names to different types of
are predominantly sattwic. A politician or a sports thoughts, such as intellect, memory and creativity.
star will be predominantly rajasic. People who The yogis described the sequence of events in the
95
manomay kosha as follows. The information that When a man thinks of the objects, attachment for
has to be gathered from the external world is them arises; from attachment desire is born; from
perceived by the mind which flows out through desire anger arises.
the doors of perception called the indriyas. krodhäd bhavati sammohaù sammohät småti-vibhramaù
After this the meaning is analyzed (intellect) and småti-bhraàçäd buddhi-näço buddhi-näçät praëaçyati
interpreted in relationship with earlier experiences
stored in the memory. After this processing, we (2.63)
play our emotions which is the most important From anger comes delusion; from delusion loss
modification of the mind. The type of emotional of memory; from loss of memory the destruction
reaction a situation evokes varies from person to of discrimination; from the destruction of
person depending on previous life experiences. discrimination he perishes.
All emotions are initially in the form of either
The senses are so strong, impetuous and restless
‘likes’ or ‘dislikes’. This initial wave of activity
that they forcibly carry away the mind of even a
proceeds on with several chain reactions of
wise person striving for perfection. One develops
thought processes that could be named as positive
attachment to sense objects by thinking about
or negative emotions. Negative emotions are all
sense objects. Desire for sensuous objects comes
destructive violent emotions characterized by
from attachment to them.
distress and unhappiness, which may be manifest
or not manifest (suppressed). Examples are Anger comes from unfulfilled desires.
anger, fear, jealousy, hatred, tension, depression, Delusion or wild idea arises from anger.
frustration, etc. These violent negative destructive The mind is bewildered by delusion.
functions of the manomaya kosha is what we call Reasoning is destroyed when the mind is bewildered.
as stress that is recognized to be the root cause One falls down from the right path when reasoning
of many of the psychosomatic illness including is destroyed.
diabetes. Examples of soft positive ones are
contentment, satisfaction, peace, bliss, etc., which The Bhagvat Gita emphasizes the importance of
are constructive and rejuvenating. Examples of withdrawing the senses from the sensuous objects
violent positive emotions are excitement, thrill, and transcending them through self control to
joy, love, etc. experience inner peace and supreme happiness.
Since the senses are responsible for the instability
In the second chapter, Lord Krishna explains
of the mind and thereby delusion, they need to
how suffering arises through the activity of the
be actively disengaged from the sense objects to
senses. By constantly thinking of sense objects,
which they go habitually so that the mind can fully
man becomes attached to them. Attached
concentrate upon the inner Self. By withdrawing
thus he develops a strong desire to possess it.
the senses completely from the material objects
Disappointment in not possessing leads to anger.
(pratyahara)the way tortoise withdraws its limbs, a
From anger comes delusion, and from delusion
yogi gains mastery over his senses (2.58).
arises confusion of memory. From confusion of
memory arises loss of intelligence or discriminative How do We Attain Peace?
power which leads to devastation.
Patanjali says: sukhanushayi ragah i.e, ‘ attachment
dhyäyato vishayan pumsah sangas teshupajayate is that which dwells on pleasure‘. He also says :
sangat saïjayate kamah kamat krodho ‘bhijayate dukhanushavi dveshah, which means, ’aversion is that
(2.62) which dwells on pain’. This is a natural tendency as
96
we all know that our mind runs after things which directions. Going against what is right causes
are agreeable or produce pleasant sensations. we agitations. These imbalances amplify themselves
try to avoid anything that is disagreeable, or which resulting in mental illnesses called ‘adhis’ or stress.
produces unpleasant sensations. This attribute is Further, this agitation causes violent fluctuations
present not only in humans but in animals as well. in the flow of prana in the nadis. The prana flows in
We also notice that different feelings, like anger wrong paths flying from one to the other without
and hatred, when arise in our minds they remain rhythm and harmony. The nadis can no longer, in
dormant in our subconscious mind for the time this condition, maintain stability and steadiness,
being, and afterwards they become aroused they begin to quiver. Due to these disturbances
by certain conditions which would produce of the prana and unsteadiness in the nadis the
provocation of some kind. For instance, if food does not get properly digested. This leads
somebody says unkind words instantly we fly to Kujirnatvam (no digestion), Atijirnatvam (over-
into rage, and want to take revenge. That is the digestion) and Ajirnatvam (non – digestion).
natural tendency of the human mind. At first When this improperly digested food settles down
that feeling of anger rises very slowly, and then it in the body amidst such commotion it results in
produces a wave in the mind substance. That wave psychosomatic ailments. Contained in this process
again overpowers us and we lose the sight of our of generation of psychosomatic ailments itself
conditions and relations. We lose memory and lies a method for its treatment. Thus long standing
become violent. All these things first rise slowing Adhis get pushed into pranamaya and annamaya
in a minute form, as in the form of bubbles, and kosha causing Vyadhis. Preponderance of Ajnana
then gradually take the form of waves. All these (ignorance about one’s real state of bliss) leads
different feelings are described as the waves of one to perform wrong actions, such as eating
the mental ocean they are all sources of bondage unwholesome food, living in unhealthy dwellings,
and sufferings in the end. It has been said before doing hinges at untimely hours, associating with
that when any disagreeable feeling as like those of the wicked, having evil thoughts, inflicting injuries
hatred, jealousy, anger, or any other passion arises, on others. etc. These breed physical diseases called
we can overcome them by holding opposite mental Vyadhis or the secondary diseases. (Aiyer K.N.,
modifications, or by rousing opposite feelings. 1975).
raga-dvesha -vimuktais tu vishayan indriyaischaran We have understood that through the primary
atma-vashyair vidheyatma prasadam adhigacchati cause (bad thought patterns) the disease of body
(2.64 BG) is generated. If this primary cause is eradicated
But the self-controlled man, moving among the from its root, then all diseases will end.
objects with the senses under restraint and free Yoga Vasistha suggests that if the mind becomes
from attraction and repulsion, attains to peace. purified with true Satvaguna, then Prana Vayu will
begin to circulate freely throughout the body, the
6.3 Relationship Between Mind food taken will be digested properly and hence
no diseases will arise. This is also in line with
and Body Yama and niyama of Sage Patanjali as described
As discussed earlier likes and dislikes start under Asthanga yoga. (Dr. Nagendra, H.R., & Dr.
governing our actions; often they are in the wrong Nagaratna, R., 1998).
97
6.4 Mental Hygiene and Role of To create happiness: Another objective of mental

hygiene is to develop a positive attitude towards
Yoga in Mental Hygiene life so as to create a sense of happiness in a person
Mental Hygiene who can live happily in this world.
Hygiene refers to the series of rules and regulation To enable one to make effective adjustment:
practiced for preservation of health and healthy Mental hygiene also prepares an individual for
living. The concept of mental hygiene is related to effective adjustment in all spheres of life and all
intra – personal or awareness of things happening situations, such as in school, at home, within the
within the individual mind. It is the attitude which society, at work and also with one’s self.
helps to attain peace and harmony in life. To enable one to know his/her self: Many of us
Definition do not know our own self. We are not at all aware
about our potentialities, weaknesses, limitations,
There are many definitions of the term mental etc., for which many individuals suffer from
hygiene. According to Klien, “Mental hygiene is
different types of confusion. Mental hygiene
an endeavour to aid people to ward off trouble
helps an individual to know himself.
as well as to furnish ways of handling trouble in
intelligent fashion when it cannot be warded off.” Yogic Attitude for attaining Mental Hygiene
These are the yogic attitude for attaining mental
Objectives of Mental Hygiene
hygiene:
The main objectives of mental hygiene can be
summarized as follows: (a) Pratipaksha Bhavana
To help realize one’s potentiality: Every individual Whenever we think that feelings of hatred,
possesses certain potentialities. Mental hygiene jealousy, revenge, anger, or any other
tries to help each individual to develop his/her passion is arousing within us, which we do
potentialities. not want to indulge in, and if we want to
control and conquer them, we can easily do
To develop self-respect and respect for others:
Loss of self-respect is one of the factors for the so by arousing the opposite feelings. At first
great majorities of emotional disorders. A person it may be a very difficult task to do so, but
who likes himself can like others and one who through practice we can easily achieve it. Yoga
dislikes himself cannot like anybody. Hence, the trains us to disregard such disagreeable and
main aim of mental hygiene is to make one to negative feelings and passions, which ensnare
respect oneself. us in shackles and make us their slaves. For
To understand one’s limitations and tolerate the instance, when a big wave of anger disturbs
limitations of others: Mental hygiene helps one the mind, think of love, because love is the
to understand one’s own limitations as well as to opposite of anger. If a feeling of revenge
tolerate others’ limitations. comes up, think of forgiveness. If a feeling
To cause harmonious development: Mental of hatred comes, think of love. In this way,
hygiene aims at the harmonious development of when we have subdued all our obstructions,
the physical, mental and spiritual capacities of we become free from all limitations, and then
the individual so that he can adjust himself in the we are ready to attain the infinite. (Swami
environment. Abhedananda, 1967)
98
Charaka Samhita Samanya Vishesha Siddanta individuals recognize their abilities, are able to cope
(Sutra stana Chapter 1 sutra 44- 46) emphasises with the normal stresses of life, work productively
this. Pataïjali Yoga Sütra [1:33]. Maitri karuna and fruitfully, and make a contribution to
muditopekshanam sukha-duhkha punya- communities. Mental health is about enhancing
apunya vishayanam bhavanatash chitta competencies of the individuals and communities
prasadanam. The fourfold attitude as by enabling them to achieve their self-determined
described in the above sutra, is conducive to the goals. (Basavanthappa, B.T., 2007).
peace of mind while facing life’s vicissitudes
and gives one a peace of mind. It also enables A Yogic Perspective
one to overcome the distractions of the mind. The yoga psychology of Patanjali discloses the
They are: (1) Friendliness toward those who secret of bringing under control the divergent
are pleasantly disposed to oneself (friends), modifications (vrittis) of the mind, and thus,
(2) Compassion for the sorrowful and for realize the transcendental Atman, which is the
one in a painful condition, (3) Rejoicing in the fountainhead of all knowledge, intelligence, and
happiness of others or sharing transpersonal bliss.
happiness, (4) Neutrality or non‑judgmental
mindset towards the wicked. Yoga system teaches how to reduce the mind
substance into its simplest form, by the method
(b) Anitya Bhavana
of transcendence (nirodha), which means to reduce
Anitya Bhavana accepting that everything the mind into consciousness (chaitanya).
associated with body and woedly things are
impermanent. When we have such feelings Patanjali has said that the mind can be restrained
that everything in the world : wealth, status, by practice and detachment (abhysasa and vairagya).
relationship, body etc. is perishable it creates The practice (abhysasa) means the repeated
vairagya or detatchment for wordly things. sustained efforts (yama) for securing the state of
steadiness and calmness, and when steadiness is
(c) Sakshi Bhavana
once attained, the mind goes back to its pure state,
Is the attitude where the acts are performed and is transformed to pure consciousness.
as a witness. One should be a silent witness
to the activities ( vrittis) of the mind without Patanjali says: ‘tasmin sati svasa-prasvasayorgativicchedah
being involved. This leads towards Self pranayamah’. Pratyahara is making the mind
Analysis. introspective: ‘sva-vishaya-sam-prayoge chittasya
svarupanukara ivendriyanam pratyaharah. Then comes
dharana which means concentration. Dharama
6.5 Mental health: A Yogic happens when chitta is localized (inside or
Perspective outside the body) steadfastly ‘desavandhaschittasya
Concepts of mental health include subjective dharana’. Next comes dhyana or mediation: ‘ta-atra
well-being, perceived self-efficacy, autonomy, pratyayaikatanata dhyanam’. Then comes Samadhi or
competence, intergenerational dependence, super-conscious state of the mind, which is known
and recognition of the ability to realize one’s as god consciousness. Patanjali says: ‘tadevartha-
intellectual and emotional potential. It has also matra-nirbhasam svarupa-sunyamiva samadih’. (Swami
been defined as a state of well-being whereby Aabhedananda, 1967).
99
6.6 Prayer and Meditation for The mind of the yogi, who constantly repeats the
pranava, and habituates the mind to the constant
Mental Health manifestation of the ideas it carries, becomes one-
Surveys indicate that nearly 90% of patients pointed. And so it has been said: ‘Let the yoga be
with serious illness will engage in prayer for the practiced through study, and let study be affected
reduction of their suffering or disease. Among all through yoga. By yoga and study being together,
forms of complementary medicine, prayer is the the highest self shines.’
single most widely- practiced healing modality. The contention of vachaspati mishra is the
The following explanations have been offered as ‘repeated thinking or understanding’ (bhavana)
to how prayer helps improve health: means making it enter the mind over and over,
until it becomes the very substance of the
zz The relaxation response: Prayer elicits the
mental existence. The mind feels bliss in the one
relaxation response, which lowers blood
lord alone. And so it has been said: ‘ Lord then
pressure and other conditions heightened by
becomes gracious to him up to his attaining the
stress.
faculty of trance (Samadhi) and its fruit.
zz Secondary control: Prayer releases control to
The ancient practice of meditation is integral part
something greater than oneself, which can of yoga. To meditate is to become acutely aware
reduce the stress of needing to be in charge. of what’s going on within you; it’s about learning
zz The placebo response: Prayer can enhance a to tame your mind so that you can focus all your
person’s hopes and expectations, and that in energies and awareness on the task at hand.
turn can positively impact health. Meditation is especially beneficial for reducing
zz Healing presence: Prayer can bring a sense of stress. Studies show it can also reduce depression
a spiritual or loving presence and alignment and anxiety, and help people manage chronic pain.
with God or an immersion into a universal Meditation can benefit people who have mental
health conditions, as well as those who do not.
consciousness.
When you meditate, you clear away the information
zz Positive feelings: Prayer can elicit feelings of
overload that builds up every day and contributes
gratitude, compassion, forgiveness, and hope, to your stress.
all of which are associated with healing and
wellness. As stated in the Bhagvad Gita, Meditation is the
tool to achieve Self-realization. In a secluded
zz Mind-body-spirit connection: When prayer place, establish a posture with a straight back.
uplifts or calms, it inhibits the release of Concentrate between the eyebrows or on the tip
cortisol and other hormones, thus reducing of the nose. Fix the mind on the Self (atman).
the negative impact of stress on the immune Develop one pointed concentration called
system and promoting healing. dhyana and achieve Self-realization (or Union
with God) in the state called samadhi. Observing
Patanjala Yoga Sutra emphasises on Om moderation in everything, with strict celibacy,
one overcomes the lower self in order to gain the
Meditation:
higher self. Thus, the yogi no longer relishes the
‘Pranavasya japah pranavabhidheyasya cha ishwarasya pleasures of the senses. He cannot be deluded
bhavana’ any more. He abides in the self. Needless to say
100
that many modern organizations and individuals adopting a stance based on yoga principles such
are practicing meditation to tackle emotional as non-judgment, compassion, spirituality and
upsets, such as frustrations, conflicts, inferiority the connection of all living things can help you
complexes, stress and burnout. relieves stress enhance compassion and potentially
make yourself a better therapist. If you can make
6.7 Psychosocial Environment peace with yourself, there may be more nurturing
that you exude toward your patients.
and its Importance for Mental
Importance of Mental Health (Yamas and Niyamas)
Health (Yama and Niyama)
Just as the animal body needs food to sustain, the
The psychosocial environment refers to the human mind needs Yamas and Niyamas to function
culture and climate of the workplace. Problems in balance and uplift itself.
that occur in one’s psychosocial functioning can
be referred to as “psychosocial dysfunction” or Yama, the 1st step in Ashtanga Yoga, lays the
“psychosocial morbidity.” This refers to the lack foundation. It is yoga of social conduct. There are
of development or atrophy of the psychosocial 5 Yamas and 5 Niyamas.
self, often occurring alongside other dysfunctions 1. Ahimsa: It is the highest virtue. Ahimsa
that may be physical, emotional, or cognitive in paramo dharmah. Practice of Ahimsa is not
nature. just refraining from physical violence or
Stress occurs when we have difficulty in coping abuse; that could be a way of civilized social
with it. Biologists explain stress as a negative conduct. Beyond this, Ahimsa addresses health
feeling one experiences when one’s body does not of the mind. Criticism, sarcasm, cynicism,
appropriately respond to a threat. The psychosocial backbiting, offensive language, comparison
stress refers to a specific kind of stress one could be verbal forms of not practicing
experiences that originates from any type of Ahimsa. Further even the body gestures of
interaction with people. Stress may manifest itself denial and disregard have to be monitored
in different ways, such as high blood pressure, for all as these are expressions of unhealthy
sweating, rapid heartbeat, dizziness and feelings mind. It can only lead to unhappy relations
of irritability or sadness. Causes of psychological and disturbance.
stress, called psychological stressors, can be
classified as chronic or acute. 2. Satya: The second Yama is the practice of
truthfulness. No one wants to speak a lie
All of these threats can lead to a stress response
outright. Rather one chooses to speak half
in the body. There are several ways to manage
psychosocial stress because it involves factors or partial, may be deceitful, inarticulate lie
on the outside (what we’re dealing with), and the or one uses words that can be interpreted
inside (our thoughts about it) can affect multiple differently. It may not be false as a common
areas of our lives. Yoga is a natural and readily understanding… but it is NOT THE TRUTH.
available approach for maintaining wellness and Why? What are you trying to hide? What is it
treating psychosocial stress issues. mirroring you?
Psychologists are also examining the use of yoga 3. Asteya: The third Yama refers to not stealing.
with survivors of trauma and finding it may It is not good to take a thing, or use a facility
even be more effective than some psychotherapy or service that is not offered by its owner.
techniques. Practicing yoga personally and Asteya also means receiving that to which one
101
is not entitled. At mental level, it is having no the excuses of the mind. These are generally
desire to possess others belongings as well as similar however small or big activity you want
to resist taking anything of others. to do or not to do. Spending 2-3 minutes
early morning with the elements (open lawns,
4. Brahmacharya: In a narrower sense,
grounds, seashore, sunrise, space, fresh air,
Brahmacharya is understood as celibacy or
and holy place) gives a positive stroke at the
sexual abstinence. In a wider sense, it is
beginning of the day.
understood as moderation in sensual and
sexual pleasures. Etymologically, Brahmacharya 2. Santosha (Contentment): It means to feel
refers to “walking on the path leading to happy and contented. Santosha is being happy
Reality”. It would mean not to give into one’s unconditionally. It is experiencing steady state
weaknesses and indulgences related to excess of joy that does not fluctuate with external
of food, sleep, or exercise; it could be a craving limitations or abundance. It is internal feeling
of completeness.
about a relationship, objects and addictions.
3. Tapa (Austerity): Tapa has to do with
5. Aparigraha: The fifth Yama means non-
austerities, penances and vows taken
hoarding or non-covetousness. Asteya
upon oneself voluntarily. It refers to the
is regarding what belongs to others but
commitment, discipline and consistent
Aparigraha is to do with one’s own. Any
actions. It leaves no room for lethargy and
possession, relationships, objects, ideas,
a laid-back attitude. Make a beginning by
situations, etc., are for a purpose of
taking up small commitments in household
experience. If one feels like continuing the
activity or impersonal goals. It’s a way to catch
experience with one’s possessions one is
the mastermind and make it to follow the
most likely to hold on to these ‘I, me, mine’
commands. If it’s not following, it indicates
things. Once established these can not only
the rigidity/past programming of the
increase sense of possessiveness but can also
mind that perhaps feels limiting or binding.
become ideologies and bring in stagnation or And if the mind is readily following, it is
limitedness. positive energy; the milestone on the way to
The Yamas are the guidelines for social behaviour, self-growth.
and are very relevant in today’s scenario, where 4. Swadhyaya (Self-study): It is the study of
exposure to anyone anytime demands sensitive one’s self, the pure self. Swadhyaya practices
responding, and issues related to social behaviour involve study of scriptures, learning under a
require mature handling. living Guru, learning from a Saint/Scholar,
Niyamas, the 2nd step in Ashtanga Yoga, is related Satsang (company of truthful or like minded
to personal conduct. Niyamas are the observances people), listening to spiritual discourses, etc.
– the ‘To Do’ list of every day. 5. Ishwarapranidhana (Surrender to Ishwara):
1. Shauca (Purity): It means to observe It means to surrender to the Supreme. The
cleanliness and purity of thought, word and actions, which we perform, bear the fruits as
deed. Here the attempt is to look beyond per the law of karma. We are here for playing
attending daily personal hygiene and attire. If the role we are subjected to, and while doing
the mind is not willing to be structured, it will so, progress towards the fulfillment. On this
give the reasons for shirking it. So be aware of journey holding on to our ego, attachments,
102
possessions, cannot take us beyond pain, worry, jealousy, hatred, anger, excitement,
misery and suffering. Ishwarapranidhana helps emotional conflicts, etc. It may be a temporary
us to realize our limitedness. By surrendering stress, demanding only an immediate adaptation
we are able to take a step back and accept the process; or, it may be a long-standing one, leaving
higher direction. deep-seated subconscious impressions leading to
prolonged tension. In modern society with fast
6.8 Concept of Stress According moving vehicles, rapid industrialization and with
a highly sophisticated lifestyle, there could be
to Modern Science and Yoga hundreds of stimulations which can produce both
Definition of stress these types of stress. Accordingly the incidence
of physical trauma has increased steeply (today
Selye and Levi have defined stress as a non- accidents cause the highest number of deaths in
specific, conventional and phylogenetic basic
day to day life).
response pattern, the primary function of which
is to prepare the body for physical activities such Stress Reaction
as resistance or flight (called Eustress) If, however,
What happens in your body due to stress reaction?
the subject lacks the means of restoring either to
zz Stored sugar and fats pour into the blood-
fight or flight, i.e., of relieving the stress reaction,
it gives rise to distress which manifests itself in the stream to provide fuel for quick energy.
form of psychosomatic symptoms or disorders. zz The breath rate shoots up, providing more
oxygen.
Eustress and Distress
zz Red blood cells flood the blood-stream,
There are two kinds of stress that are distinguished carrying more oxygen to the muscles of the
by Selye and Levi. Eustress is synonymous with limbs and brain.
healthy essential stress produced. Sometimes we zz The heart speeds up and blood pressure soars,
have a positive impulse of joy and happiness, for ensuring sufficient blood supply to needed
example while watching our favourite sport, etc. areas.
Distress is synonymous with morbidness, a stress zz Blood-clotting mechanisms are activated to
that has to be controlled, e.g., continuous mental protect the body against any injury, muscles
or physical strain of any kind, anger, frustration, become tense in preparation for strenuous
a state of tension seemingly without any hope, action.
etc. However, even high and prolonged Eustress zz Digestion ceases, so that blood can be diverted
can turn dangerous in certain cases as in Ischemic to the muscles and brain.
Heart Disease due to excessive excitement one zz Perspiration and saliva increase.
may have Eustress. Thus, is the reaction to a
zz Triggered by the pituitary gland, the endocrine
demanding situation in the human physiology. It system steps up hormone production.
can occur at two levels-Physical and Psychological.
zz Bowel and bladder muscles loosen.
Physical stress occurs when we face incidents, like
accidents, burns, major surgery and infections. zz Cortisone pours into the system, as do the
Psychological stress can occur independently or hormones epinephrin and norepinephrin.

as a reaction to some physical stress. Examples zz The pupils dilate, allowing more light to enter.
of psychological stress are fear, anxiety, tension, zz All senses are heightened.
103
Stress according to Yoga is imbalance which Stress is a fact of modern life. Learning to live
ultimately causes misery. Both the mental and and get ahead today is not possible without stress.
physical levels, comes a demanding situation which Anything that brings on feelings of stress is called
causes pain, and leads to ailments. Imbalance a stressor. There are some people who thrive
at the emotional level manifests as an upsurge under stress and there are others who have a hard
which is caused by strong likes and dislikes. At time handling stressful situations. An individual’s
the psychological level the imbalance leads to reaction to the stress-causing event will determine
inner conflicts and often manifest themselves as whether the stress is positive or negative. When
petty and narrow egocentric behaviour. Lack of stress levels surpass mental, emotional, and
holistic knowledge and a balanced outlook at the physiological limits, stress becomes distress
subtle level are responsible for imbalances found
(stress which increases productivity and efficiency
at the gross level. Thus, while understanding
is referred to as Eustress) and interferes with
stress, a holistic concept of man has to be kept
physical as well as mental activities.
in view rather than merely his physical existence.
The Taittiriya Upanishad has presented this holistic The main reasons that cause stress in modern
concept of man systematically as having five life are the following:
major sheaths of existence. Stress is studied and zz Too many obligations: The chronic stress we
understood at the physical level by modern medical
are experiencing daily, like the stress caused
systems as an imbalance of the neuro-endocrine
by a bad marriage or by a dissatisfying job as
systems at the neuro-transmitter level. Emotional
it is too demanding causes health problems. It
imbalances in the form of strong likes and dislikes
is clear and proven that when facing chronic
bring about imbalances in Prana (the vital energy)
in the Pranamaya Kosa which percolates to the stress, the autonomic nervous system is
Annamaya Kosa causing stress symptoms and affected, thus causing stress.
hazards. Origin of desires and action guided by The stress in turn causes overwork, overwork
strong likes and dislikes (and not by what is right causes exhaustion, exhaustion causes
and wrong) will be the expression of imbalance at depletion, and depletion makes us collapse,
Manomaya Kosa. In Vijnanamaya goes on reducing and becomes the cause of various diseases.
until in Ánandamaya Kosa it is all bliss. This state is The first symptoms are relatively mild, chronic
the totally stress-free state. headaches and increased sensitivity to cold.
Thus, in the Upanishads, a more fundamental and An estimated 90% of doctor visits are related
generalized concept of stress is presented. The to stress. Most of the common diseases
great sage Patanjali uses the term KÌesha which are associated with a chronic form of the
aptly describes stress. In his text ‘Yoga Sutras’
insomnia, depression, mental disorders,
(Yoga aphorisms) the Klesha have been described
muscle pain, hair loss, diabetes, sexual
thus:
dysfunction and cancer.
avidyā-asmitā-rāga-dvesa-abhiniveśah kleśāh (PYS 2-3)
zz When the enemy is ourselves: Sometimes
In our original state we are totally stress-free. We
are blissful. That state, devoid of any tension and we sabotage ourselves by being impatient
pressure, (even) thinking or feeling, is the source with others or causing undue tension due to
of all bliss, knowledge, creativity and freedom. We psychological pressure. Some of the more
may call it perfection. Pataòjali calls it Svarupa i.e. common ways we undermine ourselves and
Self. in effect create more stress are as follows:
104
zz Negative thoughts: Sometimes the enemy 6.9 R

ole of Yoga – Stress and Life
exists in our mind. The way we talk to ourselves
is generally gets set in childhood and follows Style Management
us throughout our lives, and plays a significant
role in forming all our experiences. If we are Role of Yoga in stress management
accustomed to thinking and speak negatively According to The Bhagvad Gītā, we constant by
then it would prove to be a major source of thinking about sensory objects this becomes the
stress. Fortunately, it is never too late to learn main cause of emotional instability. (BG 2.62
the power of positive thinking. and 2.63). This invariable thinking gives rise
zz Poor skills to deal with conflicts: The to kāma (desires), krodha (anger), lobha (greed),
occurrance of conflicts with others is a part and moha (attachment) with worldly things and
of life, and we need to know how to properly causes stress in an individual. In modern terms,
handle such situations and do so that our the continuation of life depends on the ability
relations become stronger and do not become of an organism to maintain a state of dynamic
a source of stress. And this does not mean equilibrium or homeostasis. Unwanted forces, the
that we must be aggressive towards others, or stressors, constantly disturb homeostasis; the state
to let them treat us badly because we cannot of a threatened homeostasis is called stress. A
say ‘No’. complex set of behavioural and physical reactions,
zz Pessimism: Pessimistic people see things the adaptive response, is employed by the
worse than they are in reality and that prevents organism to re-establish balanced physiological
them from seeing the possible solutions and conditions. (George, Fink Ed., 2010) Severe and
opportunities presented before them. chronic stress may cause several problems like the
lowering of work-efficiency, lowered resistance
zz Too many commitments: Everyone reacts
to new stressor, and poor concentration and
differently to stress. Some can withstand
memory. This may cause various psychosomatic
pressure more while others can withstand
disorders too. However, yogic remedy for stress is
them less. The undertaking of more
to adapt yogic principles in our day to day living.
responsibilities than one can handle becomes
These yogic principles are related to āhāra (food),
a source of stress.
vihāra (relaxation and recreation), ācāra (conduct
Yogic Concept and attitudes), and vicāra (thinking) and vyavahāra
(actions). In other words, one should have right
As discussed earlier likes and dislikes come to play
yogic food, right activities for recreation, right
at this level. They starts governing our actions;
attitudes and emotions and right thinking and
often they take the wrong perception. Going
right actions. This can make a person stress-free
against what is right causes agitations. These
and overall healthy. Specific yogic practices have
imbalances amplify themselves resulting in mental
proven to help in stress management. One of
illnesses called ‘Adhis’ or Stress. Preponderance
such techniques, is Cyclic Meditation, popularly
of Ajnana (Ignorance about one’s real state
known as Self Management of Excessive Tension
of bliss) leads one to perform wrong actions,
(SMET).
such as eating of unwholesome food, living in
unhealthy dwellings, doing hinges at untimely Cyclic meditation consists of alternating cycles of
hours, association with the wicked, dwelling evil practicing yoga postures interspersed with periods
thoughts, inflicting injuries, etc. of supine rest. The basis for this practice is an
105
idea drawn from the ancient text the Mandukya night polysomnographic measures has showed
Upanishad. The key features of cyclic meditation that practising cyclic meditation twice a day
are (i) postures interspersed with relaxation, (ii) appeared to improve the objective and subjective
slowness in movements, (iii) continuity, (iv) inner quality of sleep on the following night. (Patra, S.,
watchful awareness, (v) feeling of changes in and Telles, S., 2009). Cyclic Meditation brought
breathing, heartbeat, blood flow and the resonance about a greater improvement in performance in
of sound, and (vi) recognition of linear, surface, cognitive task, which requires selective attention,
three-dimensional and all pervasive awareness (Dr. concentration, visual scanning abilities, and a
Nagendra, H.R., and Dr. Nagaratna, R., 1997). repetitive motor response. (Sarang S.P.,and Telles,
The underlying idea is that for most persons the S., 2007). Intervention contributed significantly
mental state is routinely somewhere between the to the enhancement of emotional competence
extremes of being ‘inactive’ or of being ‘agitated’; level of the managers. (Kumari, S., Nath, N.C.B.,
hence, to reach a balanced, relaxed state the most and Nagendra, H.R., 2007). CM reduces the
suitable technique would be one which combines energy expenditure (Sarang, S.P., and Telles, S.,
‘awakening’ and ‘calming’ practices. In cyclic 2006). It also reduces Oxygen consumption
meditation, the period of practising yoga postures (Sarang, P. S., and Telles, S., 2006) has been
constitutes the ‘awakening’ practices, whereas shown by parasympathetic activation indicative of
periods of supine rest comprise the ‘calming relaxation. (Vempati, R. P., and Telles, S., 2000). A
practices’. An essential part of the practice of cyclic cyclical combination of yoga postures and supine
meditation is being aware of sensations arising in rest in CM improved memory scores immediately
the body (Dr. Nagendra H R and Dr Nagaratna after the practice and decreased the state of
R, 1997). The practice begins by repeating a verse anxiety. (Subramanya, P., and Telles, S., 2009).
(0:40 min) from the yoga text, the Mandukya
Upanishad (Chinmayananda, 1984), followed by Effect of Yoga on Positive Health
isometric contraction of the muscles of the body, The benefit of yoga on individuals’ glucose
ending with supine rest (1:00 min.); slowly coming levels, suffering from diabetes, and other chronic
up from the supine position, and then standing health conditions is immense. The symptoms of
at ease (called tadasana) and ‘balancing’ the weight mental illness as well as of anxiety, depression,
on both feet, called centering (2:00 min.); then schizophrenia and obsessive-compulsive disorder
the first actual posture, bending to the right are highly relieved by effective benefits of
(ardhakaticakrasana, 1:20 min.); with 1:10 min. in yoga. On making a comparison between results
tadasana for instructions about relaxation and of studies related to the effects of yoga, and
awareness; bending to the left (ardhakaticakrasana, exercises on both healthy and disease segments of
1:20 min.); 1:10 min. in tadasana as before; forward population, yoga gives much better positive results
bending (padahastasana, 1:20 min.); another 1:10 as compared to other physical exercises, and it
min.; backward bending (ardhacakrasana, 1:20 also improves a variety of health-related outcome
min.); and slowly coming down in the supine measures, which includes HRV (Heart Rate
posture with instructions to relax different parts Variability), blood glucose, blood lipids, salivary
of the body in sequence (10:00 min.). The postures cortisol, and oxidative stress. The subjective
were practiced slowly, with awareness of all the measures of fatigue, pain, and sleep in both
sensations felt. The total duration of the practice healthy and ill populations improve more with the
was 22:30 min. (Sarang & Telles, 2006). Whole- practice of yoga.
106
Research findings The four karma yoga rules as discussed in The

Bhagvad Gita 18. 23.
A single month of integral yoga practices
consisting of Yogasana, Pranyama, Meditation and
lectures imparts significant benefits to healthy
volunteers in all psychological and health variables.
It improves sustained attention and the Emotional
Quotient. It improves the personality of the
healthy person by increasing sattva and decreasing
rajas and tamas. It also improves all dimensions
of general health. (Sushil, S.Khemka, Nagendra,
Hongasandra Ramarao, and Alex Hankey, 2011).
Fig. 6.3: Upanishad
Yoga increases quality of life and spinal flexibility
better than physical therapy exercises. (Tekur, P., niyatam – regulated practice
Chametcha, S., Hongasandra, R.N., and Raghuram, saìga rahitam – without attachment
N., 2010). The results suggested a possible role arägadveñatah kåtam – with equilibrium
of yoga in improving the quality of life and in aphala prepsunä – detachement to the fruits of
giving relief to the patients suffering with breast action.
cancer. (Vadiraja, H. S.,et al. 2009). Yoga reduces Everyone in the world seeks pleasure, but it is
perceived stress and improves adaptive autonomic strange to see that the majority has never cared
response to stress in healthy and pregnant women. to go into this secret of life. Happiness is never in
(Maharana, S., Nagendra, H. R., Nagarathna, R., any object, achievement or person in life. It is the
subjective essence of all. It is extremely important
and Padmalatha, V., 2009). Breathing through
to open the inner gates of joy, thereafter there
the left nostril increased performance in a spatial
will be a subjective revolution in life. Further, we
cognitive task (Joshi, M., and Telles, S., 2008). learn from the Bhagvad Gita that the essence of
Long-term yoga practice (for 1 year or more) is one is the essence of all. Know that each soul
associated with increased insulin sensitivity and is potentially divine and free from all sense of
attenuates the negative relationship between limitations. The experience of knowing one’s self
body weight or waist circumference and insulin is the experience beyond description. It is verily
sensitivity. (Chaya, M.S., et. al. 2008). A significant total contentment. The cancer of selfishness and
improvement in the yoga group compared to egocentric existence is rooted out completely
thereafter. Any person who sees the above facts
the physical training group was speculated to
of life, and also assimilates this knowledge, shall
be related to lower anxiety levels which have certainly root out the very cause of stress. Any
been proven to be associated with better visual other methodology is a compromise; it is only a
perception. (Raghuraj, P., and Telles, S., 2003). temporary cure, or a first aid.
The thrust in most of the stress workshops is only
Role of Yoga in Life management in facilitating the release of ‘pent-up emotions’
The golden rule according to The Bhagvad Gita is and not to provide any plan of action to guarantee
niyatam sanga-rahitam arāga-dveshatah krtam aphala- that the emotions will not be repressed in the first
prepsunä karma yattat sātvikamucyate (BG 18.23) place. The Bhagvad Gita provides a holistic approach
107
in this regard. Before facing the situation, charge zz Psychosomatic disorders originate in the
your mind with positive thoughts and emotions, psyche or mind, and result in ailments in the
know your stress symptoms and stressors. Learn soma or the body. Most often, psychosomatic
the ways to release emotionals and how to lead diseases are caused by stresses. The
an intense life; learn to ‘let go’ and relax; cultivate interconnection between the mind and body
positive qualities such as not getting swept away was proposed by several ancient healing
by the surge of an emotion, not losing your methods.
cool because of someone else’s fault, or see all
zz Mental health and mental hygiene are related
egocentric actions to be the cause of all negativities
to each other. Mental hygiene is the means
etc. Yet another emotional competency to learn
and mental health is the end. Mental health
is Self - Realization. It further means emotional
to a great extent depends on a sound physical
maturity, which constitutes evaluating one’s
hygeine.
emotions, identifying and expressing feelings and
balancing the states of heart and mind. This is a zz Criteria of mental health differ from society
state where an individual recognises his inner self to society. Consistency in behaviour is one of
and responds accordingly. the important characteristics of sound mental
health. The fulfilment of four basic needs,
like physical security, emotional security,
SUMMARY achievements and status is essential for having
good mental health. “Know thyself ” is sound
zz Psychology in the light of Yoga is rooted in mental hygiene.
philosophical studies. Psychology began as the
study of soul, then mind, then consciousness, zz Prayer is important in a healthcare context
and then turned to the study of observable simply because it is used so widely.
behaviour. Today, it is the science of both zz The psychosocial environment refers to
behaviour and mental processes. the culture and climate of the workplace.
zz To the ancients, yoga was a complete system Problems that occur in one’s psychosocial
of which the postures were a small, though functioning can be referred to as “psychosocial
quite useful part. dysfunction” or “psychosocial morbidity.”
zz Behaviour is the action or reaction of a person zz Stress is a fact of modern life. Learning to live
in response to external or internal stimului. and get ahead today is not possible without
zz Psychologists analyze behaviour from two stress. Anything that brings on the feelings of
points of view: Overt and Covert. stress is called a stressor. Yoga has recently
been found to have beneficial effects on blood
zz Consciousness has been defined as a state or glucose levels in individuals with diabetes, and
quality of awareness. It has emerged as a field
other chronic health conditions.
of psychology only in recent times though
some of its concerns have their roots in
religion, mysticism and occultism. KEYWORDS
zz Stress imposes certain demands on the
individual which he/she finds difficult to Stress: Stress is defined as a response of the
deal with. Consistent failure in meeting these individual when he/she finds that the demands
demands of the stressors creates mental stress made upon him/her are greater than his/her
in the individual. resources to handle the same.
108
Behaviour: Behaviour is an activity which can be Long Questions

observed, recorded and measured; this includes 1. What is mental hygiene? Write down the role
first what living beings or organisms do – that is of yoga in mental hygiene.
their movement in space.
2. What is mental health? Explain the
Psychosomatic Disorders: Psychosomatic characteristics of mental health.
disorders are diseases caused by stress or they are 3. Discuss the ways in which yoga will lead to
somatic symptoms and signs that are not linked to mental health.
any specific physiological dysfunction.
4. Prayer and meditation are helpful for mental
Mental Hygiene: It is a science which deals health. Discuss in detail.
with the process of attaining mental health and
5. Explain the relevance of Yamas and Niyamas
preserving mental health in the society. in the context of mental health.
Santosha: Santosha means to feel happy and
contended.
FURTHER READINGS
Tapa: Tapa is voluntarily accepted austerities,
penances and vows. Pandit Shambhu Nath(Mar 1993), “Stress
Shauca: Shauca means to observe cleanliness and Management through Yoga and Meditation”,
purity of thoughts, words and deeds. Sterling Pub Private Ltd.
Swadhyaya: Swadhyaya is the study of one’s Self, Chauhan, S.S. (1977), “Advanced Educational
the pure Self. Psychology (6th Ed)”, Vikas Publishing House
Pvt. Ltd., New Delhi-110014
Ishwarapranidhana: Ishwarapranidhana means to
Yoga and Mental Health by Prof Bhogal
surrender to Ishwara.
Swami Sivananda, “Yoga Asanas”, Divine Life
Society, India.
Iyengar, B. K. S, (2012). “Light on the Yoga Sutras
? SELF-ASSESSMENT QUESTIONS of Patanjali.” HarperCollins.
Short Questions Satyananda Saraswati
1. Define stress. Identify the major stressors in Yoga Asanas – Swami Kuvalyananda
life and the usual responses to them. Yoga Tree, Fundamental Principles of Yoga,
2. “Frustration and conflict pervade human Patanjali Yogpeeth, Haridwar
living”. Explain. Dr. Nagendra H R and Dr Nagaratna R (1997),
3. Write down the types of conflicts. Explain New Perspectives in Stress Management. Swami
how conflicts and frustration lead to stress. Vivekananda Yoga Prakashana, Bangalore,
INDIA.
4. What is the relationship between mind and
body? Swami Kuvalayananda, Vinekar S. L. (1963),
Yogic Therapy: Its Basic Principles and Methods,
5. Mention the desirable ways of coping with
Central Health Education Bureau, Government
stress.
of India, 1963
109
CHAPTER 7
FAMILIARITY WITH BODY JOINTS
AND VYAYAMA
Familiarity with Body Joints and Vyayama
Structure
Í Learning Outcomes
Í Introduction
7.1 Movement of Key Joints

7.2 Sukshma Vyayama
Learning
Outcomes
7.3 Shat Kriyas
Í Summary After studying this chapter, you should
Í Keywords be able to:
Í Self-Assessment Questions Í Understand the movement of key
Í Further Reading joints of the body while doing
yogasanas
Í Discuss the importance of sukshma
vyayama
Í Understand the details of shat kriyas
Introduction
Movement of joints in an individual’s body is useful for learning yoga. Human body has various joints
which require movements and lubrication. Lubrication is supplied by the food that we consume every
day and movements in joints are provided by yoga, and other activities. In our day- to-day life, some
of the joints in our body are rarely used and some of them are overused which may result in creating
problems at the later phase of life. Therefore, basic movements in joints are essential in order to
maintain them in healthy and proper condition.
Doing yoga does not make any changes in our fluids but it helps in circulating our fluids around all
the joints are the whole of our body. This helps in keeping the joints supple, healthy and strong. As
blood in our body circulates in veins, arteries and lymphs around all cells through the spaces, they
help in cleansing it of metabolic by-products the blood gets replenished with nutrient and oxygen. The
practice of yoga helps in developing the mind and body as a whole, though it is not a substitute for any
medicine.
As a daily practice, adoption of yoga makes the body mentally and physically fit. It is a way of living a
healthy life, which is natural and free from all side effects. It improves the quality of life and restores
strength and energy in the body.
113
7.1 Movement of Key Joints Bones

In the joints of our body two or more than two The most essential part of our body that forms
bones are connected with one an other etc. they the structural framework is the bones, which
which help us to swing, turn and bend our head, consist of blood vessels, cells, connective tissues,
torso and limbs, These movements in our body and calcium salts. These have different sizes and
help us in making the various poses of yoga. shapes and are acted upon by the muscles. Thus,
But these joints are vulnerable to many injuries. the shape of the bones reflects their respective
Hence, it is important to understand the benefits have a functions. There are different kinds of
of performing yoga so as to prevent and heal the
bones in our body which are as follows:
joint injuries.
By improving flexibility and toning the muscles, Flat Bones
yoga makes sure that joints work smoothly in zz These bones have a protective function. For
all our movements and activities. Yogasanas help example the bones of the skull.
in maintaining the balance of strengthening and
stretching which lengthens ligaments, tendons zz They give wide surfaces for muscular
and muscles. Regular routine of yoga helps in attachment as the shoulder blades.
preventing conditions, such as osteoarthritis in
Long Bones
which the cartilage protects the joint to deteriorate.
Repetition of exercise will help in squeezing zz These bones are found in the limbs.
nutrients and blood in the cartilage in order to be zz These bones act as levers for locomotion and
healthy and compresses body joints.
support.
One of the first and foremost advantages of
zz Short bones function for compactness and
yoga is that it improves flexibility. The body
continuous practice of yoga loosen the muscles strength.
as well as connective tissues which are adjacent Daily practice of yoga helps in strengthening of
to the joints and bones. This is the main reason bones as it involves weight-bearing exercises in
why yoga helps in reducing pains and aches. Yoga different directions.
assists in maintaining the strength of the muscles
and building the muscle mass which help in Joints and Ligaments
protecting them from conditions, like back pain,
Bones are connected with one another with the
osteoporosis and arthritis. According to various
help of joints. Few joints are unbending like the
studies, meditation and asana, or a combination
of these two help in reducing pain in chronic sacroiliac joint which have either little movement
conditions, back pain and arthritis. or no movement at all. While other joints may
allow bones to form levers and move freely that
M ost-common pivot or hinge with one an other. Such joints are

is-conceptions known as synovial joints as they have synovial fluid
that permits them either to move or glide against
Yoga is universal and same for everyone.
This is yet another popular misconception. Each body
one another, and lubricates the opposite surfaces.
is different, so are the needs of every individual. All the There are various types of synovial joints, such as:
asanas can be modified, to a certain extent, keeping in zz Hinge joints
mind the requirements of each person.
114
zz Ball as well as socket joints (bi-axial and multi- The place where bones articulate, in fact they
axial) do not touch one another. Cartilage covers the
articulating surfaces which allow the movement
zz Gliding joints in joints and helps in protecting the bone. Also,
zz Pivot joints cartilage absorbs the fluids which lubricate the
body joint. Thus, this helps in keeping the fluid
zz Saddle joints
from dissipating.
Example Caution
Following are the examples of various kinds of Postures that involve excessive bending of the knee can
joints: be hard on the joints and aggravate a knee condition.
zz Hinge
Elbow, knee.
This type of joint permits a wide range of

Did You Know?
movement in only one plane.
An exercise helps in strengthening the joints by keeping
zz Multi-Axial Ball and Socket the muscles resilient around body joints in order to build
Shoulder and Hip joint strong joint stability. Thus, strengthening of joints refers
This joint permits movement in all planes that is to strengthening of the muscles that support the joints.
it allows a wide range of movement and rotation.
zz Bi-Axial Ball and Socket All joints in our body are bound together through
Wrists, jaws and fingers that are among the muscles and ligaments which connect one bone to
proximal row and radius of the carpal bones another ligaments get torn because of too much
This joint permits movements without any stress on joints occur ring in case of sometimes
rotation in two planes. due to ankle and knee injuries. Muscles in our
zz Gliding body are attached to cartilage and bones through
Spine, wrists carpal bones ligaments or tendons. Muscles make movement
This joint allows less gliding movement where by contracting. Therefore, muscles may function
bones glide past with one another. as motors, and bones as levers. A tendinous fibre
This bone joint is characterized by the two flat which connects underlying structures and skin to
bony surfaces that butt against one another. the muscles is called Fascia. The terms “origin”
zz Pivot:
and “insertion” indicate the place where the bones
are attached by muscles for the most common
Top of the neck (rotation of the radius at the
radioulnar joint) joint movement.
This joint allows rotational movement around a zz “Origin” of the muscle is on the bone which
long axis. is relatively stationary.
Here bones can twist or spin around other bones.

zz “Insertion” of the muscle is on the bone
zz Saddle which most often moves.
Thumb
For example: In the flexion of the elbow, forearm
This joint allows ball as well as socket movement

is mostly moved. Therefore, biceps as well as the
with very less rotation, that is from side to side
triceps mostly take their origin from the upper
and back and forth.
shoulder and arm, then insert on the forearm.
115
Shoulder work is a foundation for nearly all poses

of Hatha Yoga. Pain in upper portion of the back
stems from the tendency to slump in the spine
and also around the shoulders. This slump may
cause the blades of the shoulder to slide away
from the spine which may causes weakening of
muscles. Ultimately, these muscles get harden into
tough bands in order to protect them from such
Fig. 7.1: Various Body Joints continuous strain.
The pain in the upper portion of the back is
Neck Joint
reduced marginally by having common shoulder
The part of the spine which is found inside the stretches. But sometimes this can make the
neck is known as the cervical spine. This is more problem worse. This happens when we focus on
susceptible to injury. Other parts of the spine are pain without addressing its main causes. Main
protected from every injury as they are surrounded cause of slumping is usually found in the front
by the torso. Cervical spine is enclosed with a few part of our body which lies in the upper chest of
ligaments and muscles, but it is essential to have the shoulder area.
a wide range of motion. Many people experience
neck strain because of prolonged or repetitive Stiffness in the muscles of the upper chest pulls
neck flexion or extension which mainly occurs the shoulders both down as well as forward,
due to: through rotating the upper portion of the arms
inwards. Thereby, the most insistent reason of
zz Wrong posture while standing or sitting chronic back pain in the upper portion can be
zz Cradling a mobile/phone between ear and lessened through releasing the tension in muscles.
shoulder
zz Awkward position while sleeping
You can minimize the strain by gradually stretching Notes
and strengthening the muscles of the neck. While Most of the problems in the shoulder are due to a rupture
doing this, it is important to note that you should in soft tissues. Excessive use of shoulder can break the
not roll your head while stretching your neck. soft tissues faster as we get older.
Shoulder Joint
The body’s most movable joint is the shoulder.
Each of these contributes to shoulder and arm Did You Know?
movement via a process known as joint “coupling.” The purpose of warming up is to increase the temperature
and improve circulation of joint structures and muscles
so as to make movement of the body easier, less stiff
Caution along with minimizing the injury risk. The body will feel
relaxed and somewhat warmer, if a person is successful in
Shoulder joint is considered as a ball and socket joint but the doing a warm-up. A person can do stretching after every
socket part of the joint, Glenoid Fossa, is not as deep as that session of an exercise to cool down. Many people like to
of the hip joint. This puts the joint at a greater risk for acute do stretching only after their warm-up.
and severe injuries.
116
zz Hip flexion: We you dive forward from

tadasana to uttanasana.
Did You Know?
zz Hip abduction: Moving thigh out to the side
Vyayama can be broken up into three or four 10-minute such as back leg in warrior 2.
sessions per day. Vyayama (moderate intensity), if it is
done on most days of the week, is proved to be one of zz Hip adduction: Moving the thigh towards
the most effective exercise. However, doing vyayama once your midline and when you make the pose of
or twice per week is better than doing no vyayama at all. an eagle.
zz Rotation both internal as well as external.
Ideally most of the motions are fluid. Sometimes,
Notes the movement of the hip joint is limited to one or
more planes which makes us experience a “tight”
Most symptoms of sciatica can be alleviated and usually, hips.
entirely prevented by a consistent, safe, intelligent and
therapeutic yoga practice.
Trunk Joint
The body where the femur, the thighbone, meets
pelvis, the hip bone, makes a hip joint of a person.
Fig. 7.3: Hip Joint Movement I
Fig. 7.4: Hip Joint Movement II

Fig. 7.2: Joints between the Verebrae and the Hip Joints
The hip joint is a movable and flexible part of the

body. Motion takes place at the hip point where Notes
both the pelvis and femur move in relation to one While standing when you bend forward, you are bending
other. You can find many movements at hip joint from your waist and this will contract your abdominal
which includes: muscles only. And if you are bending from your hips then
both your erector spinal muscles and abdominal muscles
zz Hip extension: In shalabhasana, when you will contract (strengthen/use).
move the thigh behind you
117
Fig. 7.7: Knee Joint II

Fig. 7.5: Hip Joint Movement III
The reason why the kneecap goes off track is that
Knee Joint it mainly lies in the quadriceps. Quadriceps is the
group of 4 muscles which join above the knee into
The main function of the kneecap in the femur a single quadriceps tendon. Kneecap is attached
is to slide along with a groove. So, in order to and surrounded by this tendon. It continues
perform better, it has to move well and smoothly down below the kneecap as the patellar ligament
within that groove. In case, it is moving on “off and is attached to the shin bone which is called
track”, as it sometimes does, then it destabilizes tibia. The kneecap is passed by the quadriceps
the knee along with grinding away the cartilage tendon just like a rope over a pulley. Like a pulley,
underneath. This results in knee replacement kneecap enhances the quadriceps strength so as
surgery where many people think that its essential to straighten the leg by 30%. Kneecap is regarded
cartilages are “gone.” The fact about cartilage is as having one of the most significant mechanical
that it can grow back and albeit slowly. In this, functions. For leg straightening, both the
the major problem is that if imbalance pulls of kneecap and the quadriceps form the “extensor
muscles on the kneecap and is not corrected mechanism”. Misalignments arise where the
timely then it will continue to grind the cartilage “rope” of quadriceps exerts a sideways pull on
down faster than the time it takes for the body to the kneecap “pulley” which creates friction in this
replenish it. mechanism.
Fig. 7.6: Knee Joint I Fig. 7.8: Knee Joint III
118
Misalignment is get corrected by doing Hatha Yoga zz Anterior talofibular

wherein standing poses are specifically effective. zz Calcaneofibular
Misalignments in several asanas can increase the
chance of imbalances which may result in an injury. zz Posterior talofibular ligaments
It can sometimes worsen prevailing problems Mainly, the deltoid ligament is a ligament where
rather than improving them. Good alignment as most of the support derives from a collective
well as accurate tracking is easy to attain once you group of ligaments.
are aware of what consideration has to be taken
care of. 7.2 Sukshma Vyayama
Sukshma Vyayama is the system of the physical and
Ankle Joint breathing exercises which helps to sequentially
There are three bones which are involved while work out all joints of a body, to warm it up. This
articulating the ankle - system has a strong purifying effect on the energy
of the body.
zz Tibia
In this world, the oldest element in yoga which is
zz Fibula
unknown to many yoga schools today is Sukshma
zz Talus Vyayama which was propagated, designed and
The longest bones are tibia and fibula which developed initially by Maharshi Karthikeyaji Maharaj
are found in the lower leg. The bone which is of the Himalaya. He had great compassion
lateral to tibia and relatively thinner is fibula. and empathy for humanity and taught Swami
Both these bones are tied together by the Dhirendra Brahmachari (1924-1994), who in turn
interosseous membrane and ligaments. The bone propagated it across the modern world.
which is wedge-shaped is talus which fits into However, literature of the Hatha Yoga is full of
the mortise created by the tibia as well as fibula. references to the philosophical importance which
The articulation of tibia, fibula and talus bones is attached to the Mudras and Bandhas. Both in
is maintained by muscular attachments, multiple India and abroad, many of the yoga schools in the
ligamentous attachments, and a fibrous capsule. modern era have ignored comfortably this aspect
maybe because of their own unfamiliarity with and
ignorance of this particular subject. Mudras and
Bandhas in fact are very complex. This can only be
practiced by the modern yogis in the original form
which is prescribed in the texts of yoga, such as
Siva Samhita and Hatha Pradeepika.
Did You Know?

In Sukshma Vyayama, every little activity or movement
Fig. 7.9: Ankle Joint releases the stress. A person can start understanding and
experiencing the prana (energy) movement mechanism
Lateral part of the ankle joint is stabilized by three within himself/herself.
separate ligaments which are:
119
In the world, the most important and beautiful Different kinds of breathing include - very deep,
facet of Yogic Sukshma Vyayama is that it is the very light or even very fast, mostly through nose
only system of exercises in which every body or at times through mouth. Thus, it is just a brief
part, every muscle, joint and organ is taken into of Sukshma Vyayama.
consideration. Here a specific exercise or even a
set of exercises which is linked with a particular
kind of breathing in a particular kind of position Notes
having particular point of mental concentration
is recommended. There is no preparation or time required for Sukshma Yoga.
Such less exercise accelerate subtle channels of energy.
Therefore, firstly we cover the head which is at For example, in a session of 7 minutes, a person can feel
the top, then: an extremely palpable change.
1. The neck
2. The shoulders, elbows, wrists, arms, fingers The benefits of sukshma yoga are immense,
and toes direct and immediate. The following are some
3. The trunk noteworthy points about sukshma yoga:
4. The hip joint 1. Preferably it must be carried out twice a day,
that is both morning and evening, or can be
5. The knees, ankles, foot and toes done once a day in the morning
Hence, the sequence mentioned above which 2. Can be done after bath if one takes a cold
actually covers from top to toe is something water bath, or before bath if one would take a
which is very exceptional in the whole world warm water bath
(past, present and perhaps the future too).
3. Can be done before the intake of any type of
Thus, by its name Yogic Sukshma Vyayama is only food
applied to the subtle body (Sukshma Sarira) which
is prescribed to the gross body (Sthula Sarira). 4. Can be done on a comfortable surface
One of the separate exercises which is successful 5. Can be done either indoors or in open air
in gross body is Sthula Vyayama.
6. Can develop extraordinary levels of faculties
Sukshma Vyayama is same as other gross exercises, and capabilities both at the physical and mental
like running and swimming, several cultural levels for different traits of personalities.
and physical exercises. However, Yogic Sukshma
For those who have maladies and problems of
Vyayama is at a different footing. According to
different kinds, Sukshma Vyayama alone is capable
Indian traditional philosophy, it is only meant for
of curing and preventing maladies without taking
those human beings who have a subtle body.
the help of kriyas, asanas or pranayama. It enhances
Following are the important components or and improves the energy (vigour) level and different
features of Sukshma Vyayama – systems and organs in the human body strong.
1. Breathing Therefore, Sukshma Vyayama is nonetheless a
2. Concentration point minor exercise, which is done from toes to head.
Whole series of joint movements is mentioned
3. Actual exercise including motion (many times, below.
yet not always)
120
Sukshma Vyayama from Head to Toe1 zz Beginning from your right shoulder, start
repeating this in anticlockwise direction
A person must practice joint movements before
doing any asana so as to make the body flexible
and fit.
Greevasanchalana (Neck Movements)

Aim: To increase the flexibility of neck joints.
Precaution: A person who has problems in the
neck, such as spondylitis must avoid bending
forward.
Procedure: Following are the steps which need
to be followed: Fig. 7.11: Greevasanchalana II
For Greevasanchalana I –
zz Stand or sit in a relaxed posture
zz Keep your neck straight
zz Then gradually without jerk, bend your neck
forward as much as you can
zz Then come back to your normal and relaxed
posture
zz Then bend your neck backward
zz Then back to normal
zz Then to the right and to the left
Fig. 7.12: Common Neck and Shoulder Stretches
Neck and Head Movements

1. Head
Keep one hand on forehead while the
Fig. 7.10: Greevasanchalana I other on the back.
Then press your head five times.
For Greevasanchalana II –
2. Neck
zz Keeping the neck straight
Firstly, your fingers must be interlocked.
zz Gradually without any jerk, rotate your neck Then, place your fingers on the back of
clockwise from left shoulder to backwards your neck. After that, push your neck in
and then to the right shoulder and to front
forward.
1
Part of the information has been sourced from “Yoga Tree:
Sit straight and take the neck first towards
Fundamental Principles of Yoga, Patanjali Yogpeeth, Haridwar”. the right shoulder and then towards the
121
left shoulder. Subsequently, bend your For Skandhasanchalana II –

neck forward so as to touch your chest zz Firstly, your body must be straight
with your chin. Then bend backwards as
far as possible. Finally, rotate the neck in zz Then, fold your hands. Place your left fist on
both directions. your left shoulder and right fist on your right
shoulder
Placing the palms against the respective
ears, press the head in between the palms zz Then, bring together your elbows near your
4-5 times. chest
Interlock the fingers of the hand such zz Then, gradually without any jerk, rotate both
that the palms are against the sides of the the arms in opposite directions that is left arm
head, and the fingers are on top of the anticlockwise and right arm clockwise
head. Now, press the head and release the zz Now repeat this in reverse order Rotate the
same 4-5 times. right arm anticlockwise and the left arm
clockwise
Skandhasanchalana (Shoulder Movements)
Benefits: This position is effective for people
Aim: To increase the flexibility of shoulder joints.
suffering from back problems.
Procedure: Following are the steps which need
to be followed:
For Skandhasanchalana I –
zz Stand or sit in a comfortable and relaxed
posture
zz Then, straighten your body with arms by your
side
zz Then, gradually without any jerk, lift both of
your shoulders upwards, near your ears, as
much as you can
zz Finally, come back to your normal and relaxed
Fig. 7.14: Skandhasanchalana II
posture
Elbow Movements
Place the palms on the shoulders and bring
the elbows together in front of the chest.
Now, separating the elbows, rotate each elbow
separately so that the chest expands and contracts,
the shoulder joints are completely exercized, and
the neck muscles are also equally exercized.
1. Finger movements
Make the hands into a fist form, hold
tightly and then release.
Fig. 7.13: Skandhasanchalana I
122
Bend and straighten each finger separately 4. Hand movements

at the finger joints. Place the hands straight in front of you
with fingers in fist form and slowly rotate
the hands keeping the elbows straight.
Repeat 5-10 times.
Hold the hands straight in front, palms
facing downwards and slowly raise the
hands up above your head and bring
them down. Repeat 5-10 times.
Holding the hands on the sides in line
Fig. 7.15: Finger Movements
with each other, palms facing upwards,
fold them at the elbows to bring the
2. Wrist movements
fingers touching the shoulders. Repeat
5-10 times.
By holding your hands in front place the
palms facing each other. Now, breathe
in and take the hands away from each
other, in the process expanding the chest
and taking the hands as much back as
possible. Repeat this 5-10 times.
Interlock the fingers of your hands at the
Fig. 7.16: Wrist Movements back of your neck, elbows in line with
each other. Now, breathe in and twist
With hands in fist form, thumb inside; to the left side, elbows remaining in a
rotate each wrist clockwise and anti- straight line. Breathe out and revert to the
clockwise 5-10 times. starting position. Repeat it on the right
side. Repeat 5-10 times.
3. Elbow movements
Waist Movements
Stand with legs slightly apart. Place the palms on
the respective waist and slowly start rotating the
waist in clockwise and anti-clockwise directions.
Repeat 5-10 times in each direction.
Fig. 7.17: Elbow Movements
With both the hands stretched straight in

front, slowly bend hands at your elbows
and bring the fingertips to the shoulders.
Repeat 5-10 times. This can be done
keeping the hands separate or together.
Fig. 7.18: Waist Movements
123
Knee Movements zz Press the soles of the feet and release while
Stand comfortably with both the legs together. sitting.
Now place your palms on the respective zz Then, sit with both the legs stretching out in
knees and slowly bring the buttocks slightly front. Fold your right leg at your knee and put
down. In this position, slowly rotate the knees your right ankle on your left thigh. Now hold
together. A slightly different version involves your toes and the heel of your right leg and
the rotation of the knees with the knees rotate your right ankle. Similarly, hold with
going apart in opposite directions and then one hand your right knee and your right ankle
coming together. with another hand, and try to rotate the lower
leg from the knee to the ankle. Do similarly
with the left leg folded at the knee.
zz Sit down and stretch both your legs as wide
apart as possible. Now raise both the hands
up, upper arms touching the ears. Slowly turn
towards the left side and bringing the trunk
down, try to hold the left toes with both the
hands, the forehead coming as close to the
left knee as possible. Similarly, repeat this on
the right side.
zz This involves rotation of the ankle joints
one at a time either standing or sitting. The
Fig. 7.19: Knee Movements
rotation should be done both, clockwise
as well as anticlockwise. Further, the ankle
Leg joint movements
joint can also be exercized by simultaneously
zz For the toes. stretching the toes as far away from the ankle
zz Stretch one ankle and stretch the foot toes joint as possible and bringing the toes as close
also. Now, bend the toes downwards and then to the shin as possible.
take them upwards. Repeat with both feet.
1. For the legs:
Ankles and the total leg: Stand comfortably with your palms at the
respective waist sides. Now raise slowly
your right leg up as much as you can by
keeping your knees straight, then bring it
back. Repeat the same with the other leg.
Stand comfortably with your palms at the
respective waist. Now raise the right leg
up and keeping the knees straight, rotate
the right leg clockwise and anticlockwise.
Fig. 7.20: Ankles and the Total Leg Repeat the same with the other leg.
124
2. For the knees: very effective and can be performed by

both healthy and sick.
Example
If the condition of health does not allow a person
to practice asanas, he can start with regular practice of
Sukshma Vyayama, which can gradually help him to get
rid of many illnesses. Sukshma Vyayama is an excellent
practice for the beginners who will prepare themselves
Fig. 7.21: For the Knees for more difficult practices, and also for experienced yogis
who can raise efficiency of their practice.
First, sit down on the floor. Bring the
soles of your feet together. Hold the
toes with both the hands. Now make the Benefits of regular Sukshma Vyayama practice:
movements of the knees up and down zz Removes blocks and tightness of the muscles
like the flapping of the butterfly wings. and strengthens them
Stand comfortably with both the legs zz Increases flexibility of ligaments
together. Now place your palms on the
respective knees and slowly bring the zz Increases body mobility and makes it flexible
buttocks slightly down. In this position, zz Develops coordination and equilibrium
slowly rotate the knees together. A zz Improves blood circulation and metabolism
slightly different version involves rotation
of the knees with the knees going apart zz Strengthens immunity
in opposite directions and then coming zz Increases vital lung capacity
together. zz Increases endurance
The complex of Sukshma Vyayama zz Facilitates cleaning of nadis
exercises can be performed as a separate
self-sufficient practice lasting one and a zz Activates energy centers (chakras)
half or two hours, allowing the whole zz Prepares for the practice of more complex
body to work out, or as a warm-up which asanas and pranayamas
will help loosen up the muscles and
Mis-conceptions
joints before the performance of asanas, ost-common
and will make Hatha Yoga practice more
effective.
Yet another misconception is that women who are
Uniqueness of sukshma vyayama is that it pregnant must refrain from practising yoga. There
saves you from traumas and it is available are various asanas that have a specific assistance for a
pregnant woman. Yoga helps to keep the mind and body
to different categories of people, both
of a pregnant woman comfortable and relaxed. So, it is
for the young as well as for the elderly. important for any pregnant woman to take advise from a
Despite its simplicity, sukshma vyayama is yoga instructor before doing any form of exercise.
125
7.3 Shat Kriyas day’s meal that stick to the stomach lining.
They cause digestion problems. The person
Shat Kriyas are designed to make human body both practising kunjal must drink about 1-1½ litres
healthy and strong. In Hatha Yoga, they are also (In 1 litre of water adds one table spoon of
known as the six purification techniques. salt approximately) warm saline water. Then
zz ‘Shat’ refers to six he/she has to throw up the entire quantity of
zz ‘Kriya’ refers to a technique or a method water. The best position to vomit is to bend
over along with putting his/her 3 fingers at
Shat kriyas are regarded as the preliminary steps the tongue root. The vomit reflux is made by
towards advanced practices of meditation, stimulating the tongue root which throws the
pranayama and asanas. The ancient Rishis identified salt water containing the impurities out of the
the significance of healthy body for each and stomach. This has to continue until all water
every activity whether spiritual or worldly. The has been thrown up.
main aim of Hatha Yoga is to make both mind and
body fit for higher practices of the Raja Yoga (as
explained in the text Hatha Pradipika).
There are six techniques in Shat Kriyas which
while making body strong and clean, improve
concentration, eliminate toxins and help in keeping
our body free from diseases. Also, it can improve
the movement of prana into the organs and that
of the pranic meridians or nadis too. Following are
the six techniques: –
zz Dhauti
zz Basti
Fig. 7.22: Vaman Dhauti
zz Neti
zz Trataka Practitioner 1st boil the tube.
zz Nauli Slowly drink saline water upto easy
capacity.
zz Kapalbhati
Insert tube in to your mouth upto
All of the above techniques must be learned from
stomach.
a knowledgeable and an experienced instructor.
Now, we will discuss each of these techniques Slowly inhale put pressure on abdominal
briefly one by one. ball.
1. Dhauti/Kunjal: Vaman dhauti, danda dhauti Bend forward, when pressure is created
and vastra dhauti are the three popular dhauti/ water will start flowing through tube as
kunjal kriyas. They are practised in early sifan will be created.
morning with an empty stomach so as to clean When water stop, coming out take out
the stomach. It is a technique of eliminating tube washed fully in air out.
undigested food particles from the previous
126
In vastra dhauti, a cotton cloth around 22 feet version of Shanka Prakshalana known as
long is dipped first in the saline water. This Laghu Shanka Prakshalana. In this, only 2
is then carefully swallowed. After that, it is litres of saline water is taken. A person has
slowly pulled out. In this manner, it cleans the to go to the toilet many times for example,
inner linings of both food pipe and stomach. 3 – 5 times until plain water is released
All this must be done under the supervision from the rectum. Therefore, this helps in
of an expert. completely cleaning the intestinal tract.
3. Neti: Jala neti and sutra neti are the two
common forms of neti practices. Jala neti is
the procedure of cleaning the nasal by taking
a small pot called Neti pot which has a long
spout on one side, and is filled with warm
saline water. Then the spout is put in the
left nostril. The person who is practising it
bends his head towards right side and allows
the water from the left nostril into the nasal
cavity, which is then released out from the
Fig. 7.23: Vastra Dhauti
right nostril. Again the pot is filled. This
procedure is repeated by putting the spout in
2. Basti: Basti basically signifies the cleaning the right nostril and then tilting head towards
of the bowels (intestines). It nowadays the left side. This procedure cleans the sinus
corresponds to enema. While practising it, cavities and the nose. Therefore, this help in
usually water is drawn in from the anus into relieving sinusitis, allergies, migraine and mild
the colon by contacting with abdominal headaches. With the help of a rubber catheter
muscles. In this process, the help of a rubber (sutra), Neti can also be performed which is
tube can also be taken. After that water has to known as Sutra Neti. In this, the catheter is
be thrown out of the anus, thereby cleaning put into one nostril and then it is pulled out
the colon of particles which may stick for from the throat as well as out of the mouth.
a long period of time in the large intestine The nostril passage is cleaned by using gentle
of human body. This is known as a yogi’s motion of to and fro of the catheter tube.
“enema” method. Same is repeated with the other nostril. Thus,
Another method in yoga of cleaning the both methods of Neti have the effect of de-
intestine is known as ‘Sankha Prakshalana’, sensitizing on the membranes in the nose,
which involves drinking slightly warm hence relieving rhinitis, allergies, and so on.
saline water, around 5 litres. This saline Also, Neti stimulates few nerve centers in the
water does not get absorbed in the intestine. upper passage of nasal. Neti kriya is performed
It rather pulls out toxins and waste from as a pranayama practices preparation. Jala neti
the intestinal walls and throws it out with kriya must also be followed by the kapalbhati.
the help of the rectum. Today, the most It is done so that there is no remnant of saline
common practice is to perform the smaller water in the nasal cavities.
127
months for someone to become its master

as it is regarded as a difficult practice for the
beginners. This procedure includes isolating
the abdominal muscles which is also known
as the rectus abdominus muscle which is done
on both sides of the abdomen and then using
it to move and churn the organs internally.
Thus, it helps in improving the functions of
Fig. 7.24: Jal Neti Fig. 7.25: Sutra Neti
each and every organ of the abdomen. Four
4. Trataka: Steady gazing on any object is called kinds of Nauli which should be practiced
trataka. The two basic types of trataka are are Vama Nauli that is using left abdominal
antar trataka and bahya trataka. It eradicates muscles, Dakshina Nauli that is using right
mental disturbances and develops memory abdominal muscles, Madhya Nauli that is
power and concentration. It includes gazing using both left as well as right abdominal
steadily at a point. On a steady candle flame, muscles and churning that is rotating of
Gazing is performed without blinking of eyes. abdominal muscles both clockwise as well as
Such practice helps in steadiness of mind and anti-clock wise.
improves eyesight.
Fig. 7.27: Nauli (Front View) Fig. 7.28: Nauli (Side View)
6. Kapalbhati: Kapalbhati is technically known

as frontal brain cleansing. It involves forceful
Fig. 7.26: Trataka
rapid exhalation. In kapalbhati, we reverse the
5. Nauli: The practice of churning the natural breathing pattern in which inhalation
abdominal muscles by taking the 3 bulks is active and exhalation is passive. However,
of abdominal muscles in a sequence that is many take Kapalbhati as a kind of pranayama.
right, center and left and giving the impact In the Hatha Yoga texts, its classification comes
of the abdomen being churned is called under the Shat Kriyas. Kapalbhati is regarded
The Nauli. Also, rotation of the muscles is as one of the most powerful processes of
practiced both clockwise and anti-clockwise. cleansing, where the air is expelled forcefully
This helps in removing digestive disorders from the lungs by taking out stagnant
along with toning up the entire organs in CO2 (carbon dioxide) accumulated in the
the abdomen. This practice may take a few lower parts of the lungs. This procedure is
128
repeated for some rounds. Kapalbhati is one

of the healing practices for several diseases. SUMMARY
Kapalbhati is said to be an effective technique
for reducing weight because it results in zz The practice of yoga helps in developing the
raising the Basal Metabolic Rate (BMR) in mind and body as a whole, though it is not a
the body. substitute for any medicine.
Though Kapalbhati is considered as a Kriya in zz Yogasanas help in strengthening and stretching
Hatha Yoga texts, but as it involves breathing, ligaments, tendons and muscles.
therefore it may be considered as a Pranayama zz Joints are the places in our body where two or
practice. Incidentally, Pranayama is considered more than two bones are connected with one
as parama tapa, i.e., the highest form of another joints help us to swing, turn and bend
purification practice. our head, torso and limbs.
zz Bones are connected with each other with the
help of joints.
zz All joints in our body are bound together
through muscles and ligaments which connect
one bone to another bone.
zz Shoulder joint is considered as a ball and
socket joint but the socket part of the joint,
Glenoid Fossa is not as deep as that of the
hip joint.
zz The movable and flexible part of the body is
a hip joint.
Fig. 7.29: Kapalbhati zz The main function of kneecap in the femur is
to slide along with a groove.
The Shat Kriyas must be practised with the help of zz There are three bones which are involved
an experienced and knowledgeable yoga teacher/ while articulating the ankle – Tibia, Fibula
instructor. Daily practices can aid in maintaining and Talus.
good health. It can also purify the whole body.
zz Sukshma Vyayama is the system of the physical
and breathing exercises which helps to
sequentially work out all joints of a body, to
Caution warm it up.
While performing Kunjal/Dhauti, drink water in sitting zz Shat kriyas are regarded as the preliminary steps
posture. Lukewarm water with a little salt added to it towards advanced practices of meditation,
should be preferred. Kunjal should also not be practised pranayama and asanas.
by persons suffering from high blood pressure, and any
kind of heart disease. zz There are six techniques in Shat Kriyas - Dhauti,
Basti, Neti, Trataka, Nauli and Kapalbhati.
129
3. What do you understand by Greevasanchalana?

KEYWORDS 4. Name the six purification practices in Hatha
Yoga.
zz Asana: A posture in hatha yoga.
5. What is neti kriya? Write down its procedure.
zz Ligaments: Ligaments are bundles of
connective tissue that connect one bone to an 6. Name the three popular dhauti kriyas.
adjacent bone.
Long Questions
zz Shat kriyas: This includes six purification
techniques in Hatha Yoga designed to make the 1. Discuss the significance and benefits of
body strong and healthy. sukshma vyayama.
zz Sukshma vyayama: It is a system of the 2. Explain some sukshma vyayama for shoulder
physical practices which helps to sequentially joints.
work out all joints of a body, to warm it up. 3. Discuss the significance and benefits of shat
This system has a strong purifying effect on kriyas.
energy body of a human.
4. Discuss the benefits of kapalbhati.
5. Name the types of trataka and discuss the
benefits of trataka.
FURTHER READING
Short Questions
1. What is the difference between bones, joints
Hatha Yoga texts – various authors
and ligaments?
2. Mention sukshma vyayama for neck joint.
130
CHAPTER 8
SURYANAMASKAR AND ASANAS
Structure
ÍÍ Introduction
8.1 Introduction to Suryanamaskar (The Sun Learning
Salutation) Outcomes
8.2 Technique of Suryanamaskar Practice After studying this chapter, you should
8.3 Asanas be able to:
8.4 Five Spinal Movements in Yoga ÍÍ Understand the esoteric importance
of suryanamaskar
ÍÍ Summary
ÍÍ Learn the technique of
ÍÍ Keywords
suryanamaskar practice
ÍÍ Grasp the technique of practising
ÍÍ Further Readings yoga asanas and identify their
benefits
ÍÍ Understand the different spinal
movements related to yoga asanas
Introduction
Suryanamaskar and the yoga asanas are a blessing bestowed to mankind by the ancient sages who
devised practical methods to tame the body and mind for higher spiritual and material pursuits.
According to the sages, body and mind are interrelated. An unhealthy body will house an untamed
mind. Hence, it makes sense to keep the physique healthy so that the mind is fit enough to succeed
in all its good undertakings. Yoga asanas make that possible in a very scientific manner. Although it is
important to learn the asanas, the practitioner must know the right technique and contra-indications
of asana practice as well. This chapter discusses the advantages of doing Suryanamaskar and then it
goes on to describe different asanas and movements of the spine.
8.1 Introduction to Suryanamaskar the abdomen and diaphragm, throws out the

breath. When the body bends backward, the chest
(The Sun Salutation) expands and deep inhalation occurs automatically.
The Suryanamaskar or offering salutations to the In this way the body becomes flexible and the
Sun, is practised in early morning or evening, facing lungs begin to function which results in correct
the Sun. The Sun is the revered and celebrated breathing. In addition, the mild but effective
deity for a healthy and long life. Being immensely postures boost circulation of blood. At the
radiant, and a life-giving force on Earth, the Sun is same time, the sun’s life-giving rays play on the
the representation of the invisible Supreme Power man’s body, sucking away the toxins along with
that nurtures and sustains the universe. perspiration invigorating circulation and imparting
life to the human organism – the life which the
A well-balanced growth of the body and mind
sun alone can give. The life-giving Suryanamaskar
alone is an essential prerequisite for a human
exercises renders the inflexible muscles and spine
being to live in the world in peace, and fulfil his or
of a person devoid of any stiffness.
her aspirations. According to the sages of ancient
India, a sickly body makes it impossible for the
mind to reach the higher realms. In other words,
a diseased body is a serious obstacle in the path
of spiritual development. A healthy and strong
Mis-conceptions
ost-common
It is believed that Suryanamaskar should be practised only

body, housing an undeveloped or diseased mind, during day time facing the sun but the fact is that it is not
is not helpful either. A healthy body and a keen mandatory to practice Suryanamaskar before the morning
mind, with the inner spirit in deep slumber are sun. Busy office-goers and other people can also practise
it at any time of the day, or in the evening on an empty
like a castle of sand prone to destruction by the stomach.
gushing waves of the sea. What is ideal is to strive
for balanced development of the body, mind and Thus, Suryanamaskar is a boon for the mankind to
spirit to achieve perfection. Suryanamaskar is a attain perfect harmony between the body, mind
great tool to realize this goal. and spirit.
Suryanamaskar is a well-devised mixture of yoga
asanas and breathing practices. Before practitioners
undertake the practice of advanced yogic postures Did You Know?
and breathing exercises in pranayama, the spine
and body muscles should be flexible enough. The In different schools of yoga, suryanamaskar is practised
differently.
series of postures in Suryanamaskar reduce visceral
fat, bring flexibility to the spine and limbs, and
also enable the practitioner to breathe right.
8.2 Technique of Suryanamaskar
All in all, there are twelve postures each stretching
various ligaments and giving different movements Practice1
to the vertebral column. The vertebral column is It is customary, though not mandatory, for
bent forward and backward alternately with deep every practitioner to offer a prayer to the Divine
inhalation and exhalation of breath and a little before commencing the Suryanamaskar practice;
of retention of breath in some cases. Whenever
the body is bent forward, the contraction of 1
The 12 poses mentioned to be verified.
134
Suryanamaskar and Asanas
because as the wise ones say, it is the Divine

Grace that makes any positive endeavour a
success.
Prayer to the Sun

“Om Suryam Sundaralokanathamamritam
Vedantasaram Sivam,
Jnanam Brahmamayam Suresamamalam
Lokaikachittam Svayam;
Indradityanaradhipam Suragurum
Trailokyachudamanim,
Brahmavishnusivasvarupahridayam Vande Sada
Bhaskaram.”
Meaning: I always adore Surya, the Sun, the bright
Lord of the World, the Immortal, the auspicious, Fig. 8.1: Pranamasana
the absolute knowledge, of the form of Brahman,
the Lord of the gods, ever-pure, the one who is Chant: Om Mitraya Namah (Prostration to Him
true consciousness of the world itself, the Lord who is affectionate to all)
of Indra, the gods and men, the preceptor of the Posture No. 2: Keeping the palms in the prayer
gods, the crest-jewel of the three worlds, the very position, slowly inhale and raise the arms above
heart of the forms of Brahma, Vishnu and Shiva, the head. Stretch the arms backwards as much as
the giver of light. you can. The inhaling and raising of hands should
Besides, the practitioner should mentally chant be in unison. As you progress, tilt the pelvic
the mantra associated with every asana of slightly forward. Make sure that you are reaching
Suryanamaskar. up with your fingers when you bend backwards.
Breathe normally.
Note: Chanting of mantras is not mandatory in
the performance of Suryanamaskar.
Caution
While practising Suryanamaskar, one’s movements
should be slow and not jerky. The breathing should be
steady and rhythmic. Forceful inhalation, exhalation
and retention of break strains the lungs and should be
avoided.
Posture No. 1: If working out in the morning,

stand at the edge of your mat facing the sun
Fig. 8.2: Hastottanasana
with folded hands in the prayer pose. Keep
the legs together and stand straight. Breathe Chant: Om Ravaye Namah (Prostration to Him
normally. who is the cause of all changes)
135
Posture No. 3: Slowly exhale and bend forward till Chant: Om Bhanave Namah (Prostration to Him
the palms are kept flat in line with the feet. Touch who diffuses Light)
the knees with your head keeping the legs straight Posture No. 5: Exhale, lift the hips and the tail bone
without bending. In the beginning, you may bend up, chest downward in an ‘inverted V’ posture.
the knees to bring the palms down to the floor, Try as much as possible to keep your heels in
or you may touch your feet with the finger tips contact with the floor. Look towards the navel or
in the final posture. But after practising for a few your knees in the final Posture. Breathe normally.
days, make a gentle effort to keep the legs straight.
Breathe normally.
Fig. 8.5: Parvatasana
Chant: Om Khagaya Namah (Prostration to Him

Fig. 8.3: Padahastanasana who moves in the sky)
Chant: Om Suryaya Namah (Prostration to Him Posture No. 6: Exhaling slowly, lower the body and
who induces activity) let eight limbs of the body—two toes, two knees,
Posture No. 4: After slow and deep inhalation, push two hands, chest and chin—touch the floor. The
your right leg back in a long backward step and abdominal region is to be kept slightly raised.
gently place your right knee on the floor. Keep Breathe normally.
the hands and the left foot firmly on the ground
without moving sideways; raise the head, and look
upward. The left knee should be between the
hands in the final Posture. Breathe normally.
Fig. 8.6: Sashtangaasana
Chant: Om Pushne Namah (Prostration to Him

who nourishes all)
Posture No. 7: While inhaling, slowly raise your
head and bend the spine backward as much as
possible. You may keep the elbow bent for a few
days of practice. Look up toward the sky or the
ceiling in the final posture. Breathe normally.
Fig. 8.4: Vama Asvasancalanasana
136
Chant: Om Adityaya Namah (Prostration to Him

who is the son of Aditi)
Posture No. 10: Exhale, bring the right leg also
forward and come back to Posture No. 3.
Fig. 8.7: Bhujangasana
Chant: Om Hiranyagarbhaya Namah (Prostration to

Him who contains everything)
Posture No. 8: Exhale, lift the hips and the tail bone
up, chest downward in an ‘inverted V’ posture.
Try as much as possible to keep your heels in
contact with the floor. Look towards the navel or
your knees in the final posture. Breathe normally.
Fig. 8.10: Padahastanasana
Chant: Om Savitre Namah (Prostration to Him

who produces everything)
Posture No. 11: Inhale and raise the hands overhead
and bend backwards as in Posture No. 2.
Fig. 8.8: Parvatasana
Chant: Om Marichaye Namah (Prostration to Him

who possesses rays)
Posture No. 9: Inhale and bring the right foot along
the level of the hands. The right foot and knee
should touch the ground. Look forward (Same as
Posture No. 4).
Fig. 8.11: Hastottanasana
Chant: Om Arkaya Namah (Prostration to Him

who is fit to be worshipped)
Posture No. 12: Slowly bring your hands as in the
first posture. Exhale and relax in Pranamasana.
Fig. 8.9: Dakshina Aśvaśañcālanāsana
137
Caution
Generally, Suryanamaskar should not be practised by
people suffering from acute case of high blood pressure,
hernia, heart diseases, and those who have had a stroke.
People with back problems should practise it after
consulting a yoga expert. It should not be practised during
fever and inflammation. Suryanamaskar should be avoided
during menstruation as well.
8.3 Asanas
The practice of yoga asanas purifies, heals and
strengthens the psycho-physiological structure. It
Fig. 8.12: Pranamasana
enables grasping the subtle truths about life and
Chant: Om Bhaskaraya Namah (Prostration to Him the realm beyond. For the ardent spiritual aspirant,
who is the cause of all lustre) asanas make the practice of yama and niyama easier.
It prepares you to deal well with the modern day
lifestyle problems. It sharpens the intellect and
Notes enhances the memory. Words cannot describe
Suryanamaskar prepares the body for asana practices.
the glory of yoga asanas. It is for the sincere
Hence, it should be performed by the practitioner before practitioner to realize it for himself herself.
the yoga asanas.
These 12 poses repeated twice make one round of Did You Know?
Suryanamaskara.
Sarvangasana, Shirshasana and Paschimottanasana are a few
After completing Suryanamaskar practice, lie down of the asanas propagated by the seers and yoga gurus as
the ultimate asanas for keeping perfect health. They are
flat on the ground on your back and relax each
more than enough to save your doctor’s bills. They offer
and every limb one by one from the toes to the benefits which no modern exercise can bestow.
crown of the head. This is called Shavasana (the
corpse pose). If one feels tired or nauseous after Following are the different type of asanas:
a few rounds, the practitioner may stop with that
1. Sarvangasana (The Shoulder Stand): The word
and increase the number gradually (one every day
Sarva Anga in Sanskrit means “the whole
or every two days), while ensuring that the body
body.” Since, this asana works on the entire
does not undergo any discomfort during the
body, it is named Sarvanga asana. This is an
practice. The number may be increased according
important asana and a highly beneficial one.
to each one’s capacity. Advanced and physically fit
The Shoulder Stand is also known as the
practitioners are capable of doing 108 rounds of
Queen of Asanas.
Suryanamaskar at a stretch without much strain.
138
How to Perform
Lie down on your back on the yoga mat . Notes
Slowly raise the legs lifting the trunk, hips This asana can be done every morning and evening. It
and legs vertically. should immediately be followed by Matsyasana (the fish
posture). This will relieve pain in the back part of the
Support the back with two hands. neck and enhance the benefits of Sarvangasana.
Rest the elbows on the ground. Press the
chin against the chest and form a chin- Benefits
lock firmly known as Jalandhara Bandha.
Stimulates the thyroid and parathyroid
Allow the back, shoulder portion and glands and normalies their functions.
neck to touch the ground closely. Do not Preserves the youth by keeping the spine
allow the body to shake from side to side. elastic.
Keep the legs straight. Helps the yogis who strive to achieve
sexual continence.
Improves circulation of blood to the
brain.
Stretches the heart muscles by returning
more venous blood to the heart.
Cures constipation, indigestion, diabetes,
visceroptosis, varicose veins and
menstrual disorders.
Awakens Kundalini and stimulates the
digestive fire.
Helps in achieving perfect health.
Contraindications: Practitioners suffering from
abnormal blood pressure, glaucoma, detached
retina, chronic thyroid disorders, neck or
shoulder injuries, must consult a trained yoga
expert before performing the shoulder stand.
Fig. 8.13: Sarvangasana Menstruating women should not do this asana.
2. Halasana (The Plough Pose): In Sanskrit, Hala
Hold this posture for 30-60 seconds in
means plough; hence, this pose is called
the beginning and gradually increase the
Halasana.
duration to 3 minutes.
How to Perform
Breathe normally in the final position.
Lie flat on your back on the mat.
Once you finish, bring the legs down very
slowly in a graceful manner, without any Keep the hands at the side of your body
jerks. with palms facing downward.
139
Keep your feet together and lift them need not worry as the pain will go away
very slowly without bending the legs. after a few days of practice.
Do not raise the arms or the trunk. Benefits
Draw your legs up to make a 90 degree Prevents degeneration of bones, thus
angle. promoting longevity and youth.
Now slowly lower the legs to bring Nourishes spinal nerves, bones and
them on the ground above the head; try muscles of the back due to the flow of
touching your toes to the ground. blood.
The knees should be kept straight while Treats myalgia (muscular rheumatism),
holding the posture. sprain and neuralgia.
The legs and thighs must be in one Renders the vertebral column or Meru
straight line. Danda soft and elastic.
Keeps the practitioners agile, alert and
Press the chin against the chest.
nimble.
Breathe slowly through the nose.
Tones the abdominal, rectal and thigh
Hold this position for 5-10 seconds. muscles.
After finishing the practice, slowly bring Cures obesity, chronic constipation,
your legs down to the mat. congestion, spleen and enlargement of
liver.
Contraindications: People suffering from
lumbago, neck pain, spondylitis and high
blood pressure are not advised to practise
Halasana. Menstruating women should not do
this asana.
3. Matsyasana (The Fish Pose): Matsya in
Sanskrit means “fish”. By assuming this
Fig. 8.14: Halasana
posture, the practitioner floats like a fish on
Variations water. Therefore, this asana has been named
Matsyasana. This asana is best performed
Practitioners who find it tough to lift
immediately after Sarvangasana.
their waist can practise by placing pillows
under it. How to Perform
Those who are unable to touch the floor Sit in Padmasana on a mat spread on the
with their toes can use a chair or a stool floor.
to place their big toes on it for a few days Slowly move back by resting the elbows
of practice. on the mat.
Advancing practitioners can slowly bring Arch the back by lifting the chest and
their hands to catch hold of the toes. trunk and bend the neck backwards.
Beginners may feel pain in the lower back Draw the head back and rest it on its
while practicing Halasana. However, they crown.
140
Catch hold of the big toes and gradually Improves flexibility of pelvic joints.
increase the arch by pressing further back Contraindications: People with high or low
the position of the crown of the head blood pressure can avoid this asana. Migraine
and pulling the toes by the hands. and insomnia patients should also refrain from
Focus on the heart chakra, the throat doing the Fish Pose. Those who have had
chakra, the crown chakra and the rear end serious lower-back or neck injuries, cervical
of the spine. Breathe normally. problems, etc. are strongly recommended not
Retain the posture for 20 seconds to one to practice this pose.
minute. Release the toes by resting on the 4. Paschimottanasana (Seated Forward
elbows and rest the back of your head Bend): Paschimottanasana is so called because
on the ground. Slowly get up and sit in paschim refers to the back and uttana means
Padmasana and release the legs one by one. stretching. Hence, Paschimottanasana means
The duration of the posture may be stretching of the back. There are many
increased as one progresses in practice. benefits of this posture; the main and most
obvious one is to provide a complete stretch
of the entire backside of the body from the
back of the head through the heels.
How to Perform
Sit on the mat with legs stretched out in
front of you.
Fig. 8.15: Matsyasana Keep the spine erect and legs flexed
Variation toward you.
Beginners can stretch their legs and keep their Catch the toes with the thumb, index and
palms under the hips and practise this asana, middle fingers and bend the upper body
in case they are unable to sit in the pose of forward.
Padmasana. The palms may also rest on the Exhale and slowly bend to touch your
thighs during the practice. forehead to your knees; try bending as
Benefits much as possible.
Stretches the chest and dorsal portion of Draw your belly button towards your
the spine is expanded well and breathing spine as your exhale and bend.
becomes better. Stretch the arms out in front of you. Hold
Removes spasms from bronchial tubes. the pose for 5-10 seconds to begin with
and gradually increase the time duration.
Helps the patients who are suffering from
asthma. Inhaling, come back up to the sitting
position.
Tones the thyroid, parathyroid, pituitary
and pineal glands. Breathe out and lower the arms.
141
Relax your muscles.

Place the palms firmly on the ground just
below the shoulders.
Raise your elbows pointing them towards
the sky.
Fig. 8.16: Paschimottanasana
Now inhale and using the strength of
Variation your arms and the back, raise the head
and the upper body just like a cobra.
Beginners can keep the face between the
knees while bending forward. Let the body from the navel downwards
to the toes touch the ground.
If you find it tough to do the full
Paschimottanasana, perform the partial pose Stretch the spine backwards vertebra by
with right leg and right hand and then with vertebra. Tilt your head is backwards and
the left leg and left hand. look towards the sky.
Benefits Hold this pose for 5- 10 seconds.
Helpful for weight-watchers in reducing Now exhale and slowly return to the
abdominal fat. original position. Relax.
Cures enlargement of the spleen and Repeat this process 3-4 times, if you are
liver. a beginner. Advanced practitioners can
repeat it for 6-7 times.
Stimulates endocrine glands, kidneys,
liver and pancreas.
Increases the peristalsis of the bowels.
Diabetes and piles are cured, and the back
muscles are rendered flexible.
It is said that in Paschimottanasana, the
anahat nada can be heard by an expert
Fig. 8.17: Bhujangasana
practitioner.
5. Bhujangasana (The Cobra Pose): The Hindi Points to Remember
meaning of Bhujang is “cobra.” When this It is important to keep the shoulders
posture is demonstrated, the raised trunk relaxed while holding the pose. Beginners
and head of the practitioner resembles the may keep the elbows bent slightly.
raised hood of a cobra. Hence, this posture is Advancing practitioners can keep the
known by the name of Bhujangasana. arms straight to deepen their practice.
How to Perform Keep your feet close to each other.
Breathe and smile to reap in the full
On a mat, lie flat on your stomach. benefits of the asana.
142
Benefits Your toes should be in contact with the

Helps in straightening hunchback, back floor.
pain, lumbago, myalgia of the back and Now place your hands on the ground
constipation. Makes the back spinal below your inner thighs.
column flexible like the snake. Now lift up your head a little. (You can
Awakens the Kundalini Shakti that is inhale or breathe in and then lift the legs.
sleeping dormant in the Muladhara Chakra This pose can also be maintained by
holding the breath.)
or the Root Chakra.
Using the strength of your arms, raise
Improves the appetite by rousing the
the legs in the air and hold them in that
digestive fire.
position.
Helps women in toning their ovaries and Rest your body on your abdomen.
the uterus.
Hold for 5 seconds and then bring down
Cures amenorrhoea (absence of the legs on the mat.
menstruation,) dysmenorrhoea (painful
This completes one round of Shalabhasana.
or difficult menstruation), leucorrhoea
You can repeat it 6-7 times.
(white discharge), and various other
utero-ovarian diseases.
Makes delivery easy and normal in women.
Contraindications
Bhujangasana should not be practiced by
pregnant women, or those with fractured
Fig. 8.18: Shalabhasana
ribs or wrists.
Benefits
People recovering from abdominal
surgeries must avoid practising this Tones the muscles of the abdomen,
posture till full recovery. thighs and legs.
Clears the intestines of the accumulated
6. Shalabhasana (The Locust Pose): Shalabh in
decaying faecal matter.
Sanskrit means “locust.” When this asana
is demonstrated, the body looks like a Works on the abdomen and back to make
them stronger.
locust. Hence, we call it Shalabhasana, or the
locust pose. Burns visceral fat, i.e. fat surrounding the
liver, pancreas, kidneys, etc.
How to Perform Cures sluggishness of liver and
Lie on the mat on your stomach. hunchback.
Make sure you rest your chin on the Removes lumbago and dyspepsia.
ground. Improves appetite.
143
Contraindications: Pregnant women and those Make sure your body forms a convex
recovering from abdominal surgery must arch in the final position.
avoid performing this asana. Breathe normally and repeat this process
7. Dhanurasana (The Bow Pose): Dhanurasana has for 5 or 6 times.
been named so because in Sanskrit, Dhanur Benefits
stands for “bow”. This posture makes a
Benefits the abdominal region by curing
wonderful combination with Bhujangasana and
indigestion and other gastro-intestinal
Shalabhasana. These three asanas beat sloth
diseases.
and inertia like nothing else. They can be
Cures chronic constipation, dyspepsia
performed as counter poses after Halasana and
Pashchimottanasana (forward-bending poses). and sluggishness of liver.
Removes hunchback, rheumatism of
How to Perform legs, knee-joints and hands.
Lie on your stomach with the face Reduces body fat, energises digestion.
downward. Alleviates congestion of blood in the
Keep the arms at the sides. abdominal viscera and tones them.
Gently fold your legs so as to bring them Prevents premature ageing of bones.
towards the hips. Relieve menstrual disorders.
Raise your hands backwards and catch Contraindications: Dhanurasana should not be
hold of the ankles with the hands (and practiced by persons suffering from high or
not the toes). low blood pressure, hernia, neck injury, pain
Raise the head and chest. in the lower back, headache, migraine or a
recent abdominal surgery.
Now try to stretch the upper body and
the legs as much as possible. Women should avoid practising this posture
during pregnancy.
See to it that the body weight is on the
abdomen, not on the pubic bone. 8. Ardh Matsyendrasana (Half Spinal Twist
Keep the arms and forelegs straight. Pose): In Sanskrit, Ardha implies “half.” This
pose has been named after the great Rishi
Matsyendra, who first taught this asana to
the students of Hatha Yoga. Matsyendra
was a blessed disciple of Lord Shiva. Ardha
Matsyendrasana is half as compared to
Matsyendrasana. This pose bends and twists the
spine from side to side, and thus renders it
perfectly flexible. Menstruating women
should not do this asana.
How to Perform
Sit up with the legs stretched out before
you in front of the mat, keeping the feet
Fig. 8.19: Dhanurasana together and the spine erect.
144
Now bend the left leg and place the Benefits those suffering from constipation
heel of the left foot beside the right hip and dyspepsia.
(optionally, beginners can keep the left leg
Tones the nervous system and the
straight).
vertebrae of the spinal column.
Take the right leg over the left knee.
9. Kakasana or Bakasana (The Crow Pose):
Place the left hand on the right ankle and Kakasana has been named so as in Sanskrit
the right hand behind you (preferably at the name implies “the crow.” When Kakasana
the left waist).
is demonstrated, the body resembles a crow.
Twist the trunk, shoulders and neck in
How to Perform
this sequence to the right and look over
the right shoulder. Stand with your feet hip-width apart.
Keep the spine erect. Keeping the knees bent, bend down
Hold and continue with gentle long and place the hands on the floor directly
breaths in and out. below the shoulders. Spread the fingers
well on the floor.
Breathing out, release the right hand first
(the hand behind you), release the waist, Flex your elbows and keeping your
then chest. Finally release the neck and sit weight on the maunds of the feet, take
up relaxed but straight. the knees towards the upper arms, close
to the armpits.
Repeat with the other side.
Contract the leg muscles and press
Breathing out, come back to the front
the legs towards the sides of the body.
and relax.
Contract the pelvic muscles and the hips
together and feel the compactness and
lightness on your feet.
Maintaining the posture thus, tilt the
pelvic slightly forward. The head and the
torso also move forward and the feet feel
even lighter.
Pressing the palms firmly on the floor,
focus on a point in front of your hands.
Fig. 8.20: Ardh Matsyendrasana As you are balancing on your toes, the
feet feel light as there is hardly any weight
Benefits on them.
Cures lumbago and other muscular pains Squeeze the hips and the legs inwards and
of the back. contract the abdomen.
Improves the elasticity of the spine. Adjust the weight on the hands by lifting
Massages the muscles and organs of the or lowering the pelvis so that you are
abdominal region. comfortable.
145
Keeping the knees high on the arms and Tension in the wrists can be relieved by
the thighs and legs close and well aligned, rotating them.
focus your attention on your breathing. Stand up, close your eyes and become
This will help to stabilize the body and aware of the energy flowing through the
maintain balance. arms, shoulders, chest and pelvis.
As breathing becomes smooth and Variation
rhythmic, the body will begin to feel Beginners can keep a folded blanket on the
stable, alert and light. floor in front until they have mastered the
With the abdomen held firmly and the pose.
body weight distributed equally on both Benefits
hands, shift the torso forward so that the Increases physical and mental balance.
feet are towards the buttocks.
Develops mental tranquillity.
Lift one foot at a time so that you don’t
Strengthens the wrists and forearms.
lose your balance and hit your nose on
the floor. The working of the energy systems in
the body get for time been get changed
Lift the chin up so that the head is also so
because the body stands on the hands
as to kept up prevent any a disaster. instead of on the legs.
Once you are able to balance your body, Contraindications: Persons with wrist or arm
try to straighten the arms as much as injuries are not advised to practise this pose.
possible and then lift the head, trunk Consult a yoga expert before practising it.
and legs up keeping the lower part of the
10. Padahastasana (Standing Forward Bend): In
body firm. Breathe normally as you hold
Sanskrit, Pada means “feet” and Hasta means
the pose for 4 to 5 seconds.
“hands”. Since this asana is demonstrated by
To come out of the posture, first bend touching the feet with the hands, it is known as
the elbows and then slowly lower the toes Padahastasana. It is similar to Pashchimottasana.
onto the floor. The only difference between the two asanas
Go back to squatting position and then is that Padahastasana is performed while
release the posture. standing.
How to Perform
Stand straight with your hands down
close to the body.
Keep the heels close and toes apart.
Now inhale and raise the hands above the
head.
Slowly exhale and bend the body
downwards bringing the hands down to
Fig. 8.21: Kakasana
catch hold of the toes.
146
Make sure you draw the belly in as you Eliminates excess fat around the abdomen
exhale while bending. and thighs.
Keep the knees stiff and straight. Purifies and strengthens Sushumna Nadi.
Keep the forehead between the knees. Lengthens the legs after three months of
practice.
Try using the strength of your trunk to
get closer to the knees. Contraindications: Forward-bending is strictly
prohibited for people with lower back
Hold the pose for 2 to 10 seconds.
problems.
Come back slowly to position one.
11. Trikonasana (The Triangle Pose): The Sanskrit
meaning of the term Trikona is triangle. When
Trikonasana is demonstrated, the body appears
like a triangle. It is a very easy asana and can be
done by novice practitioners as well.
How to Perform
Stand straight keeping your legs wide
apart as seen in the picture, with the right
toes pointing outwards (Fig. 8.23).
Now stretch your arms wide horizontally
in line with the shoulders and parallel to
the ground.
Slowly, bend toward your right keeping
the left knee straight.
Fig. 8.22: Padahastasana Touch the right toe with the fingers of
the right hand.
Variation
Bend the neck slightly to the right. It is
People with inflexible bodies or who are alright if it touches the right shoulder.
obese may find it difficult to touch the toes Now raise the left arm toward the sky.
with their hands due to abdominal fat and
Fix your gaze upward.
stiffness of muscles. In such cases, bend the
knees slightly and then catch hold of the toes. Remain in this pose for a minute. Breathe
However, straighten the knees after catching slowly.
hold of your toes. Come back to the original position and
repeat with the other side.
Benefits
Do this asana for 3-6 times with using
Dissipates Tamas or laziness. each side.
147
a palm tree in this asana. By practising this

asana regularly, one’s posture improves. It also
helps to increase height in children. Tadasana
stretches the arms, the chest, the abdominal
muscles, the spine and the leg muscles along
with giving a sense of balance.
How to Perform
Stand with your feet planted firmly on the
ground. See that your feet and legs are
touching each other.
Straighten the hands by the sides of your
body and focus your attention to a point
in front of you.
Raise your toes, balancing yourself
on your heels. Remain thus for 5 to 10
Fig. 8.23: Trikonasana seconds.
Then, slowly bring the toes back to the
Benefits
floor, tilting the pelvic bone slightly
Renders the Meru Danda or the spine forward.
flexible.
Lift the entire trunk up from the sides
Reduces anxiety, stress, back pain and and let the chest open out.
sciatica.
Hold the head erect so that the crown of
Increases peristalsis of the bowels and the head is parallel to the ceiling. Lift from
improves appetite. the base of the skull so that the neck gets
Stretches and opens the hips, groins, lengthened in the process.
hamstrings, and calves; shoulders, chest, Then pressing your toes firmly on the
and spine ground, raise the legs up – first the ankles,
Contraindications: This pose should not be then the calves, the thighs and the finally
practiced by those suffering from migraine, the entire torso from the hips upwards.
diarrhoea, low or high blood pressure, or Maintain the posture for 1 to 2 minutes
neck and back injuries. Persons with high BP focussing your attention on your breath,
can practice this pose without raising the head which should be steady. As you inhale,
toward the sky. feel as though the breath is rising
12. Tadasana: Tadasana gets its name from the from the floor and travelling up your
Sanskrit words tada meaning a palm tree legs to your stomach all the way up to
and asana, meaning posture. One resembles your head.
148
The regular practise of this asana will

make the spine supple.
One’s balance improves and the height
with regular practice.
It is beneficial to those suffering from
visceroptosis or pain in the backbone.
Respiration, digestion and elimination
of waste from the body improve with
regular practice.
The practitioner gets proper control over
his muscular movements.
Over a period, the entire nervous system
gets strengthened with this practice.
Modified Tadasana is one of the poses used
during the practice of Shankaprakshalana
or the cleaning of the stomach and
intestine. This quickly moves the saline
water which one drinks during the process
to the lower intestine and rectum, thereby
quickening the cleansing process.
Fig. 8.24: Tadasana
As you exhale, feel as though your breath Notes

is travelling down from the head through Ensure that your breathing is in rhythm with the raising
your stomach, down to your feet. and lowering of your arms.
Relax the body and repeat the process
once again. Contraindications: Tadasana should not be
performed if you experience giddiness, or
In the next attempt, as you raise your suffer from vertigo, low blood pressure or
legs, lift your arms up over your head and have a severe headache.
bring your arms down along with the legs
13. Utkatasana: This asana is also known as Çhair
as you exhale.
Pose, Fierce Pose or Powerful Pose. The term
Benefits utkat means intense or powerful. Utkatasana is
Tadasana improves the posture of the an intense or powerful pose. The practitioner
body. performing this asana looks like he is sitting
on a chair. This intense pose is so powerful
It improves the flexibility of the ankles, that it strengthens the body.
knees and the hip joints.
149
How to Perform Fixing the shoulders firmly in their

Stand erect as in Tadasana. sockets, bring the tailbone down towards
the ground and the pubis. This will
Keep the big toes and heels of the feet elongate the lower back.
slightly apart.
Maintain the pose from 30 seconds to one
Suck the abdomen in towards the minute. Release the pose by straightening
spine – this will give support to the spine. out the knees with an inhalation and with
Open out the chest by pushing the dorsal an exhalation as bring the arms to the
vertebrae forward. Take the shoulders sides of the body in Tadasana.
and the upper arms down. Benefits
Then, with a deep breath, lift the arms The muscles of the spine, hips and chest
above the head. The arms can either be get exercised.
kept facing each other with the palms
The muscles of the torso and the lower
joined or they can be kept parallel to each
back get strong.
other.
The muscles of the thighs, knees, calves
Then bend the body, taking the lower
and ankles get toned.
ribs close to the pelvis. Exhale, bend the
knees and try to make the thighs parallel It keeps the body in a state of balance
to each other as much as you can. See and the mind, resolute.
that the feet are behind the knees and the Reduces symptoms of flat feet
torso is leaning slightly over the thighs so Stimulates the heart, diaphragm, and
as to make a right angle with the upper abdominal organs
part of the thighs. Keep the inner thighs
parallel to each other and press the top of
the thigh bone firmly into the heels. Notes
A tip for beginners: Practice a few inches away from a wall
so that when you get into the pose, the tailbone will get
the support of the wall.
Contraindications: This asana should not be

performed if from chronic knee pain or
problems concerning the knees, arthritis,
sprained ankles, damaged ligaments, headache
or insomnia (sleeplessness). In case you are
going through your menstruation cycle or
you have some lower back pain, you may do
utkatasana, but very carefully.
14. Ushtrasana: Ushtra means camel in Sanskrit,
and this pose resembles a camel. It is known to
Fig. 8.25: Utkatasana open up the heart chakra, and increase strength
150
and flexibility. Ushtrasana is performed on It makes the spine more flexible and also
the knees. This asana gives the body a good helps in the betterment of your posture.
backward bend and hence, it is used as a It relieves menstrual discomfort.
preparatory pose for deeper backbends.
Contraindications: Ushtrasana is not advisable
How to Perform for those suffering from low blood pressure,
Begin the asana by kneeling on your mat insomnia or migraine. Don’t do it even if you
and placing your hands on your hips. have problem in the lower back or an injury
in the neck. Remember to exercise always
You must ensure that your knees and
within your capacity, if you have any medical
shoulders are in the same line, and the
problem, discuss them with your doctor
soles of your feet are facing the ceiling.
before beginning to start practising yoga.
Inhale, and draw your tailbone in towards
your pubis. You must feel the pull at the
navel. Notes
While you are doing that, arch your back. When you begin to perform this asana, you may find it
Gently slide your palms over your feet difficult to reach for your feet with your palms, without
and straighten your arms. causing a strain in your back or neck. Turn your toes, and
elevate your heels. If you still can’t reach for your legs,
Keep your neck in a neutral position. It use a wooden block and place both your hands on them.
should not be strained. Make sure you do not hold this pose for more than
Hold the position for about 30 to 60 20 seconds when you are a beginner.
seconds before you release the pose.
15. Pavanamuktasana: Pavanamuktasana is also
known as Wind-Releasing Pose. It is beneficial
to cure gas problems and poor digestion.
Regular practice of Pavanamuktasana helps
to stimulate bowel movements which is very
necessary for removing the waste material.
How to Perform
Lie flat on your back and keep the
legs straight and breathe deeply and
rhythmically.
Fig. 8.26: Ushtrasana
Inhale slowly and lift the legs and bend in
Benefits the knees. Bring the knew upwards to the
chest till your thigh touches the stomach.
This asana helps improve digestion as it
Hug your knees in place and lock your
massages the internal organs.
fingers.
It opens up the chest and frontal portions Try to touch the knee with your nose tip.
of the torso. This is not easy when you do it the first
It strengthens the back and the shoulders. time. But with regular practice you can
It helps alleviate pain in the lower back. do etc.
151
Hold this position for 20 to 30 seconds. Contraindications: Anyone who has undergone
You can extend it till 1 minute as per your abdominal surgery should not do this asana.
capacity. Even people suffering from hernia or piles
Now exhale slowly and come back to the should avoid this asana.
original position that is Shavasana (Lie Pregnant women are advised not to practise
straight). this asana. Those who suffer from pain,
stiffness or injury in the neck any time should
This is very beneficial for stomach
have to do the asana keeping the head on the
functions. The results are very impressive.
floor.
Practise 3 to 5 cycles each day.
16. Vrikshasana (Tree pose): Vrikshasana is also
known as the Tree Pose. Vriksh in Sanskrit
means tree. The posture resembles a strongly
rooted tree, and hence the name. When one
does this asana, one’s body looks steady,
balanced and graceful like a tree. The asana
warms up the body and prepares it for more
difficult poses.
How to Perform
Stand in Tadasana. Lift the right leg up
Fig. 8.27: Pavanamuktasana
and place the sole of the right leg on the
Benefits inside of the left thigh close to the groin
Pavanamuktasana cures acidity, indigestion with the toes pointing down.
and constipation. Now, raise your hands up, and at the same
time give a good upward stretch to your
Pawanamuktasana is an excellent practice
body by lifting it up from the sides. Then
to strengthen the abdominal organs.
join the palms on top.
All kinds of gastrointestinal problems
can be cured with regular practice of this
asana.
People who have problems with passing
the gas, acidity, arthritis, have pain in the
waist, and suffer from heart problem get
good relief by dong this asana.
It not only strengthens the back muscles
but also relieves back pain.
It helps to remove flab around the
abdomen.
This asana is good for the reproductive
organs and gives good relief if one has
menstruational problems.
Fig. 8.28: Vrikshasana
152
Stretch up the hands as far as possible. 8.4 Five Spinal Movements in

Hold as long as you can while breathing
deeply. Yoga
Fixing your eyesight on some fixed Yoga addresses the five different movements of
point in front of you will help you in spine: it flexes, extends, bends to the side, rotates
maintaining the balance. and lengthens–also called Axial Extension. To
Then slowly, bring the hands down and achieve good health, practise yoga poses that
then bring down the right leg on the floor focus on the back and neck, and perform the five
next to your left leg. movements of the spine.
Now lift up the left leg and place the left Flexion
foot on the inside of the right thigh.
Bend forward and touch your toes. That is flexion,
Lift both hands and join the palms above a movement of the spine that boosts circulation
your head. of blood in your brain and vital organs, and
Hold the pose as long as you can. stretches your legs and back muscles. Yoga poses
Bring the arms down and put the leg that emphasize flexion include Padahastasana. To
down and relax. enter the child’s pose, kneel on the floor sitting
on your heels with your big toes together and
your knees separated about the width of your
Notes hips. Reach your arms in your front, palms facing
down, and lay your torso in between your thighs,
While doing all balancing poses, eyes should be kept open.
with your forehead resting gently on the ground.
Exhale and inhale several times, expanding wide
Contraindications: Those who suffer from high
your rib cage and back throughout.
blood pressure should not raise their arms
above the head for a long period of time. Extension
They can be held at the chest in the ‘anjali’
mudra (hands folded in prayer). It is best that Extension is a movement of the spine that
you avoid practising this pose if you suffer involves reaching your spine upwards while your
from insomnia or migraine. spinal discs expand in the front and compress in
the back. Yoga works extensions with backbend
postures, such as Bhujangasana and Ushtrasana.
Notes These extension postures stretch and strengthen
the secondary curve of the cervical and lumbar
In the beginning, you might find it difficult to bring the
left foot above the right knee. In such cases, you can place spines, and are natural stress-reducers. Bhujangasana
your foot below the knee. But, as mentioned earlier, never protects against injury and relieves stubborn back
place the foot on your knee. Also, initially, it might be hard pain as well. (This asana has already been explained
to stay steady and keep your balance. You could practise
this asana by holding a wall for balance. above).
To enhance and aid concentration, take several deep Lateral Flexion
breaths before the practice and also fix your gaze on an
object right in front of you. Your spine is in lateral flexion whenever you bend
to your right or left side. Your spinal discs expand
153
on your left and compress on your right when fulfil his or her aspirations. Suryanamaskar is a
you bend to the right, and vice versa. Bending to great tool to realize this goal.
the side also strengthens your oblique muscles, zz There are twelve postures in Suryanamaskar
improves your balance, and encourages a flexible each stretching various ligaments and giving
spine. Trikonasana is one of the poses that works different movements to the vertebral column.
in lateral flexion.
zz The life–giving Suryanamaskar turn the
Axial Rotation inflexible muscles and spine of one flexible.
Axial rotation involves twisting, or rotating your zz Suryanamaskar reduces visceral fat, brings
spine. You twist and turn your body throughout flexibility to the spine and limbs, and also
the day, and if the spine is not kept in great enables the practitioner to breathe right.
shape, a quick movement, such as a look behind zz Suryanamaskar is a boon for the mankind to
you, could bring about a disastrous injury. Yoga attain perfect harmony among the body, mind
implements different twisting postures that and spirit.
lubricate the spine and increase your range of zz Suryanamaskar practice should ideally begin
motion. Ardhamatsyendrasana is the asana which with a prayer to the Sun God.
involve axial rotation.
zz Sarvangasana, Shirshasana and Paschimottanasana
Axial Extension are a few of the asanas propagated by the
seers and yoga gurus as the ultimate asanas for
Axial extension is a movement of the spine that
keeping in perfect health.
straightens and lengthens your spine, allowing you
to expand your breathing, stretching your back zz Halasana, Chakrasana and Ardha Matsyendrasana
muscles and lengthening your spine upwards. are ideal for keeping the spine flexible.
Tadasana is an example of axial extension. zz Shavasana should be performed at the end of
yogasana practice.
Learning ACTIVITY
KEYWORDS
Maintain a diary about the changes you observe in your
body and mind after asana practice. Track your progress Kundalini: The coiled up serpent-like divine
every month. energy that lies dormant at the base of the spine
is called Kundalini. Kundalini can be awakened by
Pranayama, Asanas and Mudras by Hatha yogis; by
SUMMARY concentration and training of the mind by Raja
yogis; and by devotion and perfect self-surrender
zz The Suryanamaskar or offering salutations to by Bhaktas.
the Sun, is preferably practised in the early Matsyendra Nath: The Vedic sage who was
morning or evening, facing the Sun. turned into a human from a fish by Lord Shiva
zz A well-balanced growth of the body and after the former overheard the Lord revealing the
mind alone is an essential prerequisite for a secret divine knowledge of Yoga to his consort
human being to live in the world in peace and Parvati.
154
Suryanamaskar: Salutation to the Sun, or 3. Write down the significance of contra-

prostration to the Sun. indications and complementarity in
performing of asanas.
4. Discuss the significance of asanas in curing
? SELF-ASSESSMENT QUESTIONS modern day lifestyle problems.
5. According to the science of yoga, what are
Short Questions the five spinal movements? Explain briefly
1. How many steps are there in one round of with suitable example.
Suryanamaskar? 6. Explain the contraindications of Shirshasana
2. Name two visible and subtle benefits of and Mayurasana.
Suryanamaskar practice.
3. Write down any two conditions under which FURTHER READINGS
Suryanamaskar should not be done.
Swami Sivananda, “Yoga Asanas”, Divine Life
4. Name any four postures that keep the spine
Society, India.
elastic and supple.
B.K.S Iyengar, “Light on Yoga”, HarperCollins
5. Which posture is performed at the end of
Publishers India, 2006
asana practice?
6. Name the tough asanas and easy asanas.
Long Questions Yoga Asanas – Swami Kuvalyananda
1. What is the importance of Suryanamaskar? Yoga Tree, Fundamental Principles of Yoga,
2. Write about any five yoga asanas and their Patanjali Yogpeeth, Haridwar
important benefits.
155
CHAPTER 9
PRANAYAMA AND MEDITATION
Structure
Í Learning Outcomes
Í Introduction
9.1 Introduction to Pranayama
9.2 Meditation – The Concept
Learning
Outcomes
9.3 Practical Techniques of Meditation
Í Summary After studying this chapter, you should
Í Keywords be able to:
Í Self-Assessment Questions Í Define and understand the concept
Í Further Readings of pranayama
Í Comprehend the concept and ability
of full yogic breathing
Í Understand the importance of
meditation
Í Appreciate the benefits of meditation
Í Appreciate the concepts of Mudras,
Mantra and Japa
Introduction
Accessing your inner power with the help of breath is a useful tool. It will help you live life to its
fullest. Pranayama is the control and extension of the breath, which awakens Prana, or the life force.
Practicing the way you inhale and exhale can help you manipulate your vital energy to successfully
activate or soothe your mood.
It may be interesting to note that only sixty seconds of intentional breath work can help you shift your
mood dramatically. Simple controlled breathing exercises can allow you to channelize and redirect
your energy in the positive direction, and help you achieve results you never imagined possible. In this
chapter, we will discuss the correct methods to perform breathing exercises, along with understanding
the significance of pranayama and meditation in improving our daily lives.
159
9.1 Introduction to Pranayama Sitting Postures for Pranayama

Breathing is a vital process that starts at the time Pranayama and meditation can be performed in
of birth and stops when a person dies. During five classical sitting positions or postures. The
breathing, the life sustaining oxygen is provided to order of the poses should be as follows:
all parts, organs and cells of the body. Pranayama zz Siddhasana
is the formal practice of controlling the breath, zz Padmasana and Ardha Padmasana
which is the source of our prana, or vital life zz Swastikasana
force. The word prana represents the vital energy
zz Sukhasana
responsible for life or life force, while ayama means
“control (by stretching/expanding)”. Hence, zz Vajrasana
pranayama translates to “control of the life force”. Siddhasana (The Accomplished Pose): Sit with
This is accomplished by manipulating breathing. the legs straight. Bend the right leg and place the heel
One can control the rhythms of pranic energy with of the right foot touching the perineum region. Now
pranayama and attain a healthy body and mind. bend the left leg and place the left foot on top of
When we breathe, we take in vital energy and remove the right calf such that the small toe and the fourth
waste products or toxins out of the body and mind. toe are in between the calf and thigh muscles of the
Breathing includes inhalation and exhalation, which right leg. Now, bring the big toe and the second toe
is called Puraka and Rechaka in yogashastra, respectively. of the right foot between the calf and thigh muscles
Pranayama or breath control involves retention of of the left leg. In this position, the ankles of both the
breath (known as Kumbhaka in Sanskrit), wherein air feet are placed one over the other. If it is difficult to
is retained internally or externally. The halt of breath keep the body upright or the knees do not rest on the
or retention of air after inhaling is called Abhyantara floor, then sit on a cushion, at an appropriate height.
or Antara Kumbhaka; while that after exhaling is
called Bahya Kumbhaka. Retention of air increases the
level of prana (energy) in the body, and also regulates Notes
the flow of pranic energy throughout the body. Siddhasana is given a place of the pride among all the asanas in
Pranayama is thus a means to channelize energy in Hatha Yoga. As a meditative pose, it provides the widest base
the body, thereby curing ailments and slowing down of support; hence, it provides maximum balance and stability.
The heel touching the perineum region stimulates the muladhara
the aging process of the body. chakra, thereby facilitating the awakening of kundalini. In the
In Patanjali Yoga Sutras, pranayama lays emphasis on case of females, this asana is referred to as siddhayoni asana.
breathing (inhalation, exhalation and retention),
whereas in Hatha Yoga, pranayama is equated with
kumbhak or retention.
Did You Know?

In his Yoga Sutras, Patanjali mentions pranayama as a
means of becoming fit for doing dharana (concentration)
practice, as also for removing the shroud of impurities
covering our inner light.
Fig. 9.1: Siddhasana Pose
160
may even place a folded blanket under the bottom

to give the spine a lift. Hands in chin mudra or
Notes
padma mudra. This pose may be adopted by those
The movements during breathing are no longer separated. who cannot do Padmasana.
One Full Yoga Breath includes one, smooth, continuous
flow of breath in and out, involving non-jerky movement
of the abdomen, chest and collarbone.
Padmasana (The Lotus Pose): Spine erect, legs

outstretched on the floor or on a mat, bend the right
knee and place the right foot on the left thigh. Bend
the left knee and place the left foot on the right thigh.
This pose can be performed with either knee first,
then the other knee to follow. The soles of both
feet should face the ceiling and the heels should be
brought close to the abdomen. With both the feet
firmly planted on the opposite thigh in a cross, place
your hands on the knees in chin mudra. You can also Fig. 9.3: Ardha Padmasana
adopt padma mudra, with the right palm placed on the
left palm rested on the heels, thumbs in contact with Swastikasana (The Auspicious Pose): Sit on
each other. Head, back of the neck and spine must be the floor, bend the left knee and bring the sole of
in one straight line. Chin parallel to the floor. the left foot in contact with the inside of the right
thigh. Bend the right knee and place the right foot
between the left thigh and calf muscle. Ensure that
both the heels do not touch the pubis. The toes
of the left foot must be pulled up slowly to rest in
between the right thigh and calf. Place your hands
on the knees in chin or jnana mudra. Spine must be
erect. Close the eyes and observe the breath.
Fig. 9.2: Padmasana
Ardha Padmasana (The Half Lotus Pose): Sit

erect, bend the right knee and place the right foot
close to the left thigh on the floor. Bend the left
knee and place the left foot on top of the right
thigh. Try to bring the left heel as close to the
abdomen. Alternately, the left knee may be bent
first. Both the knees should be grounded. You Fig. 9.4: Swastikasana
161
Sukhasana (Simple comfortable cross-legged

pose): Sit down on a mat and place the right foot
under the left thigh and the left foot under, or in Notes
front of the right calf on the floor. If it is difficult Check list for Pranayama practitioners
to keep the body upright then sit on a cushion at an • The eyes should be closed during Pranayama practice.
appropriate height. This posture is recommended • The upper body should be straight and erect.
for those who have difficulty in sitting for a long • The head, neck and back should be aligned.
period of time in Siddhasana, Vajrasana or Padmasana. • The shoulder and abdominal muscles should be relaxed.
• The hands should be resting on the knees in a
comfortable mudra.
• The body remains motionless during the practice.
• The mood should be tranquil and relaxed.
Full Yogic Breath – Concept and

Demonstrated Ability
A normal breath is distinguished by three
phases – inhalation, exhalation and pause after
exhalation. These three put together is referred
to as respiration. One phase follows the other.
Fig. 9.5: Sukhasana
The inhalation forms the active part of the
Vajrasana (The Adamantine Pose): Fold both breath. The exhalation is the passive part of
the legs, keeping your hips on the heels. Let your the breath – the phase of relaxation. The pause
toes point out behind you; the big toes should be in breathing arises naturally at the end of the
touching each other. Sit over the gap formed by exhalation phase and lasts until the impulse to
the parted heels. Keep the head, neck and spine in inhale occurs of its own accord.
a straight line. Place the palms on the thighs.
Notes
The exhalation in Pranayama practices should last
approximately twice as long as the inhalation.
Quiet, rhythmic and deep breathing is decisive for

our health. It has a harmonizing and calming effect
on body and mind. On the other hand, breathing
that is too rapid and shallow has a negative
influence on us, as it can intensify nervousness,
stress, tension and pain. Therefore, all exercises
in Yoga, including breathing exercises, should
Fig. 9.6: Vajrasana
162
be performed gently with full awareness. Avoid

breathing through the mouth, instead breathe
through the nose. The nostrils act as a passage for
filtration, moistening and warming the air.
Caution
A frequent mistake made with regard to breathing is
to draw the abdomen. Sucking in the abdomen during
inhalation hampers deep breathing. Comfortable clothing
must be donned during practice
Fig. 9.7: Movement of the Diaphragm during Breathing

What is once normal and rhythmic breathing
during the infancy, gets vitiated, over a period
of time, due to habitually incorrect breathing
without awareness. The Full Yogic Breath can Notes
help us restore healthy breathing practice. In
The functioning of the diaphragm must be optimal,
fact, the Full Yogic Breath has become more since it is linked to vital organs, like the heart, lungs, liver,
of a fundamental requirement to improve spleen, pancreas and stomach. Correct movement of
our breathing than merely a corrective health the diaphragm results in better intake of oxygen without
exertion.
technique. The Full Yoga Breath involves
three types of breathing, namely abdominal
or diaphragmatic breathing, chest or thoracic Steps by Step Guide to Diaphragmatic Breathing
breathing, and collarbone or clavicular 1. Either lie down or sit on a chair with feet
breathing. Let us understand each of these firmly grounded or sit in across-legged
individually, along with the correct method to position. While lying down, place the hands
perform them. in line with the shoulders, palms facing the
ceiling. Gently close your eyes.
Abdominal Breathing
Abdominal breathing or vertical breathing
is the natural way of breathing, in line with the
structure of our organic body. Inhalation pushes
Caution
the diaphragm down, thereby releasing the Just like in a seated position, in a supine position also, the
abdominal organs outwards. There is a resultant head, neck and the spine must be in a straight line. When
lying down, lift your head and take a look at your feet to
expansion of the belly. Exhalation pulls the check that the head, neck and the back are in a straight
diaphragm upwards, flattening the abdomen. line.
While inhalation is dynamic, exhalation is
passive. Abdominal breathing optimizes the 2. Relax your body and place the palms of your
capacity of lungs and makes the breath rhythmic hands on the abdomen with your fingers
and relaxing. pointing towards your navel. Place your
163
stretched out fingers on either side of your

abdomen with the middle fingers at the navel.
3. Inhale and allow your diaphragm to move
downwards. Feel the expansion of your
abdomen. Do not put any pressure on your
abdomen muscles; let them expand naturally.
4. When you are ready to exhale, simply repeat
the movement in your mind. Your abdomen
will deflate as the air is expelled. Ensure that
your exhalation is as slow as possible. This
will help you to breathe rhythmically.
5. Once you start breathing in a natural flow, Fig. 9.8: Chest Movement during Breathing
start deepening, lengthening and extending
your breathing. In simple words, let the Steps to Perform Thoracic Breathing
abdomen expand fully as you inhale and
deflate it completely as you exhalation. 1. Take the same position as the one during
abdominal breathing and stay relaxed.
6. Practice this until you feel that your abdomen
is expanding without any force or effort. 2. Place the palms of your hands lightly on
your ribcage with your fingers stretched out.
Your little fingers should touch the lower part
Caution of ribcage, while your fingertips should be
holding your ribcage. The thumbs should be
Keep the chest still during this entire process of breathing; facing the armpits at the top of the ribcage.
move only the abdomen.
3. Do not keep your shoulders lifted or tense;
they must be completely relaxed.
Chest or Thoracic Breathing 4. Start breathing normally. You will observe that
In thoracic breathing, there is a heaving of the your chest moves slightly up with inhalation
chest or rib cage. The rib cage expands in all and down with exhalation. Observe this
directions with an inhalation. With an exhalation, pattern for a few moments.
the ribs revert to their original position. The intake
of oxygen is lower than abdominal breathing and 5. Remember to keep the abdomen still, moving
the breath tends to be fast. In moments of stress only the chest while breathing.
and worry, our breathing becomes heavily chest- 6. Once the desired pattern of breathing is set,
oriented instead of the more relaxing abdominal begin to deepen, lengthen and extend that
breath. The unconscious use of this more rapid movement. On inhalation, expand and lift the
form of breathing creates a heightened state of ribcage, filling the lungs completely with air.
tension. To break this unfavourable cycle, slow and Then on exhalation, let the lungs collapse fully.
deep abdominal breathing is of great assistance.
Thoracic breathing is a powerful breath technique 7. Practice this till the time you feel relaxed and
for healing respiratory ailments. confident about breathing through the chest.
164
In a healthy and natural breath, all these

three variations, i.e., diaphragmatic breathing,
Did You Know? thoracic breathing and clavicular breathing
With thoracic breathing, you will feel having more power occur. Each is united with the other into a
in your breathing, when it is done correctly. This expands flowing wave, which proceeds from the bottom
the entire chest cavity, fills the middle of the lungs with to the top of the lungs with ‘the inhalation, and
air, and frees the heart from pressure. There is more from the top to the bottom with the exhalation.
resonance to the voice when the ribcage is open and
relaxed, which is an invaluable technique for singers and With the inhalation, the abdomen extends
speakers. forward and the chest is expanded. With the
exhalation the chest and the abdomen return to
their original position. When one practises this
Collarbone or Clavicular Breathing type of breathing utilizing the full lung capacity
This is the last step before the One Complete naturally and without any force, one is said to
Yoga Breath. With this type of breathing the air be practising the Full Yoga Breath.
flows into the top of the lungs. With inhalation,
the upper part of the chest and collarbones gets The Full Yogic Breath
lifted, and with exhalation, they come lower. The The Full Yogic Breath is a wonderful combination
breath is very shallow and rapid. This type of of the three types of breathing exercises discussed
breathing occurs in situations of extreme stress above.
and panic, or when one is having there is great 1. Take the position that you followed in above
difficulty in breathing. breathing exercises. Check the position of
your head with the rest of your body to be
Steps to Perform Clavicular Breathing sure that it is in centre and straight.
1. Take the same position as during abdominal 2. Begin slowly by inhaling through the nose,
and thoracic breathing and keep your body while keeping the mouth closed. Let the air fill
relaxed. your lungs without stopping the movement.
2. Place your fingertips gently on the part of your 3. Continue to inhale smoothly until your
collarbone where the bone juts up and out. ribcage has expanded sideways.
3. Inhale and let your chest expand and rise at 4. Without stopping the breath, continue until
the same time as your collarbone rises. The your chest has expanded and your collarbone
centre of the collarbone (in the area of the has risen.
larynx) will create an “indentation” in your
throat if you are doing it right. Notes
4. Slowly exhale and let your chest and collarbone The movements during breathing are no longer separated.
return to their normal position. One Full Yoga Breath includes one smooth, continuous
flow of breath in and out, involving non-jerky movements
of the abdomen, chest and collarbone.
Caution
Prevent your shoulders from rising up and down; only the
5. Feel the air filling your chest. Retain your
collarbone should rise while breathing. breath, but only for as long as you feel
completely relaxed and comfortable.
165
6. Now start exhaling slowly in exact reverse Anulom Vilom pranayama is one of the most
motion. Allow the breath to flow out and excellent breathing exercises. While performing
your abdomen to sink. this pranayama, it is recommended to keep the
7. Continue to exhale as slowly as you can, fully right hand in Pranava Mudra. In this mudra, the
focus on your breath which is being expelled first two fingers of the right hand are to be fully
upwards and is reaching your ribcage. Feel bent and last two fingers are to be kept straight
the energy of your breath move through the and held together. Now straighten the thumb and
ribcage as you continue to exhale and expel bending the right hand at the elbow, place the
the energy from your ribcage into your larynx. curved fingers in such a way that they come near
8. Continue to exhale, and feel how all the energy the lips. Keep the hand from shoulder to elbow
of your breath has left your body. Your chest slightly away from the chest. Keep the right hand
and collarbone are now fully relaxed. thumb on the right nostril and last two fingers on
9. It is completely normal if you feel slightly the left side of the nose.
dizzy or lightheaded after practising the Full To perform Anulom Vilom pranayama, follow the
Yoga Breath. In fact, this indicates that your steps given below:
brain is being filled with more oxygen than
zz Sit comfortably on a mat.
usual, and is a sign that you are doing it right.
zz Close the right nostril with right thumb and
breathe from left nostril. Now, close the left
Caution nostril with the small and ring finger. Hold
the breath up to your limit. Then breathe out
Yogic breathing must be practised in a physically and from right nostril.
mentally relaxed state. It is essential to be is a physically
relaxed state as then only the body muscles can stretch zz Now breathe in deeply with right nostril and
and relax properly without creating any kind of tension. A then close the right nostril and breathe out
mentally relaxed state is necessary for full concentration,
relaxation and proper breathing. By exhaling consciously, deeply with the left nostril.
one can considerably assist in the relaxation of the zz Repeat the exercise for 10 times to begin with.
muscles.
Different Types of Pranayama –Knowledge,

Benefits and Precautions
This section discusses different types of pranayama
along with the correct method of their practice,
benefits and precautions.
Anulom Vilom or Nadi Shodhan (Alternate Nostril

Breathing)
This practice is also considered as a kriya
(nadi shodhana kriya) particularly when it is not
accompanied by kumbhak or retention. Fig. 9.9: Anulom Vilom Pranayama
166
zz Benefits the patients suffering from asthma,

headache, migraine, neurological problems,
Did You Know? depression, and gastric problems.
The right nostril represents Pingala nadi (principal Sun Some precautions to be followed during
principle or energy), whereas the left nostril represents Ida
nadi (principal Moon or mind). According to Hatha Yoga, Anulom Vilom pranayama:
many adverse health conditions occur due to imbalance zz This breathing exercise should be ideally
between the Ida and Pingala nadis. Alternate nostril
practiced in the morning in fresh air with
breathing balances these two forces.
empty stomach.
Health benefits of Anulom Vilom pranayama: zz People who have undergone heart surgeries,
abdominal surgeries, or brain surgeries take
zz Equalizes breathing through both the nostrils,
advice from should their medical consultants
thereby creating a wholesome personality
before starting the practice.
conducive to meditation.
zz It should be practiced after emptying the
zz Facilitates proper supply of oxygen in the
bowel and bladder.
body; and carbon dioxide is effectively
removed. zz Beginners, particularly young children,
pregnant women or elderly people should
zz Allows deep breathing and improves lungs-
practise Anulom Vilom only under expert
functions. More oxygen is made available per
guidance.
breath, making the breathing most efficient.
zz Overstraining of chest muscles should be
zz Improves blood circulation and purifies
avoided. Under no circumstances should the
blood. This is useful for patients with heart-
breathing be forced.
related problems.
zz Set the duration of inhalation and exhalation
zz Helps in managing stress. Regular practice
as per your physical strength and fitness.
offers energy in the body and releases stress
and anxiety.
zz Calms the mind and reduces anxiety,
Example
depression and other mental illnesses. It also
reduces hyperactive disorders related to the Start with a duration you are most comfortable with,
mind. for example 4 seconds of inhalation and 4 seconds of
exhalation. Later, it can be increased up to 20 seconds or
zz Balances Ida and Pingala, removes all blockages even more.
in the pranic energy channels, which may lead
to spiritual awakenings.
zz Cleanses, strengthens and tones the nervous Bhastrika Pranayama (Bellows Breath)
system, which also helps in improving Bhastrika in Sanskrit means ‘bellows’; hence,
concentration. Bhastrika pranayama literally means a breathing
zz Prevents diabetes or keeps it under control. exercise that resembles the blowing of bellows.
It is an excellent breathing exercise that can be
zz Removes blockage of arteries, and relieves practised slowly or fast as per our the convenience.
hypertension. In this pranayama, the body gets maximum amount
zz Increases the glow of the skin. of oxygen due to complete inhaling and exhaling.
167
Notes
Traditional bhastrika pranayama involves two steps:
Kapalbhati and Pranayama. There are several varieties of
Kapalbhati and Pranayama, thereby giving rise to several
varieties of Bhastrika. What is described below is the most
popular practice of Kapalbhati, also known as Bhastrika.
Bhastrika Pranayama as given in Hatha Pradipika

is a unique form of Pranayama which has two
parts to it (one – forceful inhalation and exhalation Fig. 9.10: Bhastrika Pranayama
with both nostrils accompanied by corresponding
Health benefits of Bhastrika pranayama:
stomach movements and second, Suryabhedana
zz Bhastrika as described above is the most
Pranayama). It is performed as follows:
energizing practice of pranayama. It raises the
zz Sit in a meditative posture say Padmasana as BMR (Basal Metabolic Rate) thereby increasing
in the figure given the calorie consumption in the body.
zz Take a short breath and then forcefully zz Rhythmic inhalation and exhalation stimulates
exhale through both nostrils (with stomach/ circulation of cerebral fluid, creating
abdominal region naturally going in). compression and decompression in the brain.
Immediately inhale forcefully with both the zz Rhythmic diaphragm movements stimulate
nostrils (with stomach/ abdominal region heart and lung muscles, thus improving blood
moving naturally outwards). Repeat this rapid circulation and strengthening of lungs.
inhalation – exhalation continuously 20 to 40 zz Accelerated blood circulation and rate of
times. Then stop. gas exchange in each cell produces heat and
washes out gases.
zz Now perform Suryabhedana pranayama i.e.
zz Relaxes the body and mind and improves
inhale through the right nostril and hold the
concentration.
breath (kumbhaka) up to your capacity (with
zz Relieves stress, depression and hypertension.
or without bandhas) and then exhale through
the left nostril. zz Increases appetite and provides effective cure
for obesity.
zz Repeat the entire process 10 to 12 times
zz Provides cures against health ailments, such
depending upon your practice schedule.
as asthma, headache, migraine, neurological
problems, gastric problems, arthritis, and
throat infection.
Caution zz Increases warmth in the body and helps to
In Bhastrika pranayama, the force has to be applied while prevent common the cold.
breathing in and breathing out. You can determine zz Flushes out toxins from the body and cures
how much force to apply while inhaling and exhaling
illnesses of respiratory track.
respectively, keeping your heath and endurance in mind.
zz Imparts glow to the skin.
168
Some precautions to be followed while doing

Bhastrika pranayama:
zz Patients with high blood pressure or
Caution
heart disease should not practise Bhastrika Those suffering from heart disease or asthma should not
pranayama. practise holding of the breath in any pranayama for long
durations.
zz People with low stamina should avoid doing
this pranayama too often.
zz This pranayama should be practised under Health benefits of Chandrabhedi pranayama:
expert guidance.
zz Reduces the flow of gall.
Chandrabhedan or Chandrabhedi Pranayama zz Cools the body and reduces body heat.
This pranayama is called Chandrabhedi as its practice zz Gets rid of heart burn and laziness.
stimulates the cooling process brought about by
the stimulation of the para-sympathetic nervous zz Is beneficial in cases of mental tension,
system. It is also called left nostril breathing. agitation, high blood pressure, heart disease, etc.
While doing this pranayama, one should breathe
in through the left nostril and breathe out Some precautions to be followed during the
through the right nostril. To perform Chandrabhedi Chandrabhedi pranayama:
pranayama, follow the steps given below: zz This pranayama should not be done during
zz Sit in a meditative pose or in a comfortable winters. It must be practiced only in summers.
position on the floor.
zz Right nostril should be pressed with thumb
zz Keep your back straight and shoulders relaxed.
of right hand, while left nostril should be
zz Close your right nostril and inhale slowly pressed with ring finger of right hand.
through the left nostril. Fill up your lungs to
their maximum capacity. Suryabhedana Pranayama
zz Hold the breath up to the limit.
This pranayama is also called right nostril breathing.
zz Close the left nostril and exhale slowly
While doing this pranayama, one should breathe in
through the right nostril. through the right nostril and breathe out through
zz This completes one round of Chandrabhedi the left nostril. To perform Suryabhedan pranayama,
pranayama. follow the steps given below:
zz Sit in a meditative pose or in a comfortable
position on the floor.
zz Keep your back straight and shoulders relaxed.
zz Inhale slowly and deeply from the right
nostril. Fill up your lungs to their maximum
capacity.
zz Open the left nostril and exhale slowly.
zz This completes one round of Suryabhedana
Fig. 9.11: Chandrabhedi Pranayama pranayama.
169
zz Persons suffering from high blood pressure

or heart trouble should not hold their breath
after inhalation.
zz It should not be performed if you are suffering
from any kind of fever as it increases the heat
in the body.
zz Avoid Suryabhedan pranayama if you are
suffering from high Pitta or acidity, or have
Fig. 9.12: Suryabhedan Pranayama recently recovered from diarrhoea.
Health benefits of Suryabhedan pranayama: Ujjayi Pranayama (Victorious Breath)

zz Boosts the nervous system, especially the
The prefix ‘Uj’ means upwards or superiority in
sympathetic nervous system. rank. The word Jay in Sanskrit means “conquest,
zz Helps in regenerating the lungs tissues and victory, triumph or success”. In Ujjayi pranayama,
enhances their capacity. the lungs are fully expanded and the chest is puffed
zz Strengthens the immune system and increases out like that of a proud conqueror. It involves
the efficiency of digestive system. shallow breathing aimed at flexing the diaphragm.
zz Soothes and invigorates the nerves, and cleans
the sinuses.
zz Purifies the brain and destroys intestinal
worms and diseases arising from excess of
wind (Vayu).
zz Cures rhinitis and various sorts of neuralgia.
zz Provides relief to people suffering from
asthma, cold, low blood pressure and gastric
problems.
zz Increases the body temperature and provides
warmth; hence particularly useful and
effective for people with cold hands and feet.
Fig. 9.13: Ujjayi Pranayama
zz Removes the Kapha (mucus) imbalance in the
body. To perform Ujjayi pranayama, follow the steps
zz Helps in weight loss and is very effective given below:
against obesity. zz Sit erect in a comfortable position.
zz Beats anxiety, depression, low energy, stress zz Ujjayi involves partial closure of the glottis
management other mental illnesses. both while inhaling as well as exhaling. This is
Some precautions to be followed during done by tightening the throat region properly.
Suryabhedan pranayama: zz Inhale slowly and deeply through both nostrils
zz The eyes, temples, eyebrows and the skin with the generation of a hissing/whispering
on the forehead should remain completely sound. Fill the lungs to their maximum
passive and show no sign of strain. capacity.
170
zz Exhale slowly, deeply and steadily again

generating the same sound, until the lungs are
completely empty. Notes
The traditional Bhramari breathing involves generation
of the humming bee sound both during inhalation and
exhalation.
Notes
Ujjayi pranayama, when performed without the retention To perform Bhramari pranayama as it is commonly
of breath and in a reclining position, is ideal for persons understood and performed:
suffering from high blood pressure or coronary problems.
Ujjayi is the only breathing practice which is prescribed to zz Sit erect in a comfortable position and close
can be performed in any position sitting, standing as well your eyes.
as lying down.
zz Raise bent arms to the shoulder level and
close the ears with your thumbs.
Health benefits of Ujjayi pranayama:
zz Place the index finger gently on your eyelids;
zz Aerates the lungs, removes phlegm, gives
the middle finger lightly on your nostrils.
endurance, soothes the nerves and tones the
entire system. zz Inhale slowly and deeply to fill the lungs
completely.
zz Reduces the risk of diseases caused by
accumulation of bile, wind or phlegm. zz Exhale slowly through the nostrils.
zz Stimulates the thyroid gland. zz Produce the sound of a humming bee
zz Eases diseases of the lungs, chest and throat. (“hmmmm”) through larynx (sound box) while
zz Improves oxygenation needed in many body
exhaling.
functions. Hatha Pradipika describes Brahmari Pranayama
zz Clears the lungs and nasal cavity and to involve generation of male bee sound while
strengthens the vocal cord. inhalation and female bee sound while exhalation.
‘As a result of practising rapid inhalation,
zz Helps alleviate indigestion and irregular bowel
producing a sound resembling the hum of a
movements.
male bee, (and after performing Kumbhaka)
zz Proves effective in pain reduction, insomnia
slow exhalation, producing the very low hum of
and migraine. a female bee, an indescribable blissful experience
The precaution to be followed for practising Ujjayi fills the minds of eminent Yogis.’
pranayama:
Avoid it if you suffer from cardiac problems.
Bhramari Pranayama (Humming Bee Breath)

The original Sanskrit word for Bhramari is Bhramar,
or humming bee. This pranayama involves creating
a sound similar to that of the humming bee. It is
an excellent breathing exercise that helps release
agitation, frustration and anger, and is one of the
best exercises for calming the mind. Fig. 9.14: Bhramari Pranayama
171
To perform Sheetali pranayama:
Did You Know? zz Start inhaling through the mouth by rolling

the tongue out of the mouth.
For best results, this pranayama should be practised at
night or in early morning. zz After inhalation, close the mouth and slowly
exhale through the nostrils.
Health benefits of Bhramari pranayama: Some precautions to be followed during Sheetali
zz Makes voice sweet and melodious and helps pranayama:
in clarity of speech. zz This pranayama can lower blood pressure.
zz Calms the body, and relieves stress, tension, Therefore, necessary precautions must be
anger and anxiety. observed during its practice.
zz Cures hypertension and depression. zz You may feel little cold or tingling sensation in
the throat due to cold air, but this is normal.
zz Helps in controlling high blood pressure.
zz Under no circumstances the breathing should
zz Strengthens the vocal cords.
be forced.
zz Increases concentration.
zz Stop the practice if you feel dizzy and continue
zz Very helpful for pregnant women for an easy to breathe normally
and trouble a free childbirth.
Health benefits of Sheetali pranayama:
Some precautions to be followed while doing
Bhramari pranayama: zz The practice of Sheetali Pranayama calms the
mind, reduces the stress. It cools the body and
zz Bhramari pranayama should be done on an
mind and controls the blood pressure. This
empty stomach.
pranayama is very effective in hyperacidity or
zz If you feel dizzy while practising it, stop the even ulcers.
exercise and start normal breathing.
zz Sheetali Pranagyama reduces the body
Sheetali Pranayama temperature. This may have positive effect on
the endocrine glands and nervous system.
The word Sheetali means “cooling” in Sanskrit.
zz In the ancient text of Hatha Pradipika, Swami
Swatmaram says that its practitioner becomes
young and attractive. Further, he says that this
pranayama removes excess heat accumulated in
the system, reduces excess bile, corrects the
disorders of spleen and cures fever.
zz Sheetali pranayama gives control over hunger
and thirst. It has a calming effect on the
entire nervous system, and stimulates the
parasympathetic nervous system which
induces muscular relaxation and is very
effective in stress management.
Fig. 9.15: Sheetali Pranayama
172
Sheetkari Pranayama zz Reduces emotional excitement and stress.

In Sheetali pranayama and Sheetkari pranayama, we zz Beneficial in case of depression.
breathe through the mouth just like python, hen Some precautions to be followed during Sheetkari
and an offspring of a deer. pranayama:
zz If you are suffering from cold and cough,
asthma or other respiratory problems or
tonsillitis you should not practice Sheetkari
and Sheetali pranayama.
zz Those suffering from low blood pressure are
strictly advised not to perform this pranayama.
Notes
Fig. 9.16: Sheetkari Pranayama Sheetkari pranayama is the variation of Sheetali pranayama.
People who are not able to fold the sides of the tongue in
The practitioner of Sheetkari can alleviate his or Sheetali pranayama can perform Sheetkari pranayama.
her thirst in the absence of water. Sheetali and
Sheetkari pranayama are similar; the only difference
between them is the technique of breathing used Benefits of Pranayama
to practice them. In Sheetali, we breathe by folding
the tongue, and in Sheetkari we inhale through the As a technique for the control of prana, pranayama
teeth. practices result in increasing the stock of prana in
the body. The frequency of pranic vibrations too
To perform Sheetkari pranayama: increasing. The first brings about an increased
zz Sit in any comfortable yogic posture. energy level and the second an increased awareness
zz Fix the tongue on the upper or lower layer level.
of teeth and inhale slowly through the mouth, Pranayama practices have benefits at all levels for
generating a hissing sound. This breathing is human beings – physical, physiological, mental
similar to the saliva generated in the mouth and spiritual. Some of these benefits are described
when we eat anything hot and spicy. below.
zz After inhaling, close your mouth and breathe Every organ in the body, including heart, brain,
out through the nose. lungs, digestive organs, endocrine glands, and
Health benefits of Sheetkari pranayama: excretory organs have rhythms. Breathing, too,
has a specific rhythm. Pranayama gives the breath
zz Cools down the body temperature. a natural rhythm by controlling the process of
zz Helps curing spleen and indigestion. inhalation, exhalation and retention. Breathing
zz Effective in dental problems like pyorrhoea. influences almost all the systems of the body.
Hence, it helps to maintain the natural rhythm of
zz Controls body temperature. all body organs, and allows their functions to go
zz Calms the mind. a long way.
173
With pranayama, one can master the process of By combining asanas with pranayama, intense
breathing though slowly but deeply. Reduced relaxation and meditation, we can maintain the
breathing rate has multiple benefits for the body, balance of our stress-regulation systems in our
like slowing down the heart rate, minimizing the brain and our body. Practising various Yoga
wear and tear of internal organs, improving blood techniques including pranayama affects the activity
circulation lowering blood pressure, and slowing of our genes, lowers our heart rate and blood
down the aging process. pressure and decreases the production of “stress”
Pranayama increases lungs capacity. It is actually hormones, which reduce the symptoms of mental
helpful for those suffering from respiratory and physical distress.2
disorders such as asthma and emphysema that Practising pranayama on a daily basis can benefit
they can overcome the fear of the shortness of those suffering from respiratory or heart
breath. problems, insomnia, nervous disorders, migraines,
Pranayama controls the fluctuations of mind and or any disorder which occurs due to absence of
prepares it for meditation. The combination of proper relaxation.
Pranayama and meditation makes the body feel
light. It provides inner peace, improves sleep, 9.2 Meditation – The Concept3
sharpens the memory and refines concentration. According to the Astanga yoga of Patanjali, ‘Dhyâna’
Pranayama helps in increasing oxygen supply to is seventh rung of the yogangâs. Yama, Niyama,
the brain and provides complete relaxation to the Asana, Prânayama and Pratyâhâra are five Angâs
nervous system. A fitter and calmer mind is a path which are considered to be bahya, external Angâs,
to deep relaxation, which also increases the mental whereas dharana, dhyana and Samadhi are antarik,
and physical powers of endurance. the inner Angâs. To enter into the grandeur inner
Research suggests that manipulating the breath kingdom and build a bridge between the inner and
can alter how we feel. Breathing has a significant outer worlds, dharana works like a bridge, whereas
impact on our emotions, like anger, fear, joy or dhyâna, the meditation is equal to a gateway to the
sadness. Right breathing not only calms the body inner world. There may be so many traditions
and mind down but also helps to control negative and paths in this world and all of them may have
emotions, such as anger, depression, jealousy, different kinds of practices to follow to reach
hatred, greed and arrogance. ultimate goal. But all of them have no differences
about meditation. Therefore, meditation is the
Yogic breathing practices increase the levels of most essential part of the practice. According to
leptin, a hormone produced by fat tissues that yoga sutrâs of Patanjali, following Yama, Niyama
signals the brain to inhibit hunger. Intensive yoga etc. great steps, mastering the Asanas, practising
practice may benefit health by altering leptin and different kinds of prânayama, one becomes able to
adiponectin production in the body. Leptin has a get rid of the impurities and gets control of the
pro-inflammatory role, while adiponectin has anti- senses. Then only one can attain Concentration or
inflammatory properties.1
1
Janice K. Kiecolt-Glaser, Lisa M. Christian, Rebecca Andridge, 2
Sat Bir Singh Khalsa and Jodie Gould, “Your Brain on Yoga”,
Beom Seuk Hwang, William B. Malarkey, Martha A. Belury, Harvard University, 2012.
Charles F. Emery, and Ronald Glaser, “Adiponectin, Leptin, and 3
Part of the information has been sourced from “Yoga Tree:
Yoga Practice”, PubMed Central, 2012. Fundamental Principle of Yoga, Patanjali Yogpeeth, Haridwar”.
174
Dharana, which is the process of holding or fixing Naturally once the mind is meditative, the
the attention of mind onto one object or place: fluctuations of the mind lose their power to
desabandhascittasya darana overwhelm and sway the individual. There is
(yogadarsana 3.1) greater clarity and sharpness in seeing things as
they are without the pre-conditioned colouring of
Tatra pratyayaikatânatâ dhyânam’ memory and judgement. The reflecting medium
(yogadarsana 3/1-2). of the mind becomes clearer and purer to reveal
The concept of meditation is the most the light of intelligence. Muddy waters cannot
misunderstood or inadequately understood in reflect the brilliance of the sun, only pure and
modern times. Basically, all meditation techniques placid waters reflect the sunlight. Therefore, a
are related to the mind. They involve the mind which has been cleared of its dross through
controlling of the mind which finally transcends. the technique of meditation, is tuned to reflect the
This state of transcendence is referred to in Hatha light of awareness.
Yoga as unmani or manonmani awastha. In the wake Scriptures lay great importance on meditation.
of practising meditation, several benefits ensue as They consider it as the highest vocation for
by-products, such as efficient functioning of the mankind. Training the senses and the mind is a
body, a general state of well-being and an overall pre-requisite to being meditative. Buddhist monks
equanimity. are known to practice mindfulness in their day
Meditation is commonly associated with to day activities. Mindfulness is referred to being
practices to still the mind. There are various aware of what you are doing at the time of doing,
forms of meditation to suit different levels of no matter what you are doing.
practitioners. Interchangeably referred to as
contemplation, meditation practices typically 9.3 Practical Techniques of
involve breath observation, auto suggestion,
visualization, mantra chanting, rotation of beads Meditation
in japa, concentration on an object of choice and For a novice to sit in meditation without any
non-judgemental awareness of thoughts. These thoughts is an uphill task. Therefore, practitioners
practices entail training of the senses and the are advised to begin with a support such as the
mind to disassociate from the object and stand breath or a deity of choice. By using a support, the
apart as a witness. Thoughts are viewed without vagrant mind is given a limited field within which
any identification, analysis, judgement, resistance it is allowed to meander, like a farm animal tied to
or verbalizing. Mediation practice helps in a pole has a fixed radius for wandering.
developing concentration or of the state of being
single pointed. Concentration Meditation
Meditation, in its truest sense, is a state of being. The mind needs something to get attached to.
What starts off as a technique of practice, slowly Concentration and meditation entails focusing
evolves into a state of being. The softness and the mind on a single point, such as the breath,
tranquillity of the 30 minutes of practice carries or a mantra, a candle flame, rotation of beads
itself forward through the rest of the day. Once in japa, auto-suggestion for visualization of an
perfected, the meditative stance percolates object of choice preferably, a deity or ishta devta.
and permeates through all our thoughts and Concentration and meditation practices take time
deeds, 24/7. to build up, it is advisable to practice for a few
175
minutes initially and continue the practice with one must meditate in the morning, when the
fervour and determination. cosmic rhythm is conducive to silence and
The mind will wander but try to refocus the mind stillness. The place for meditation must be
and bring it back to the object of meditation. kept clean and away from noise. If it is not
Involuntary thoughts will occur, but over a period possible to meditate at a fixed time and a
of time, the mind gets channelized and remains fixed place, choose any time of the day that
focused on the object of meditation for longer works best – try not to skip any single day of
durations. You will notice that this practice helps practice. It’s only two minutes – you owe it to
in developing our ability to concentrate in our yourself.
daily activities as well. zz If you forget to meditate, set a reminder
either on the phone or stick a post-it near
Mindfulness Meditation your bedside.
Mindful meditation practice entails a free flow of
zz Please do not worry about where to sit, what
thoughts as and when they come. The practitioner
mat should you use, how should you meditate.
is required to simply stand apart from the thoughts
You need not sit on the floor – sit comfortably
and not identify with or judge them.
on a chair or on your couch, keeping the back
Through this practice, the practitioner slowly erect. Ensure that there are minimal external
realizes that the thoughts by itself have no disturbances. Wear comfortable clothes.
power, it is the unnecessary identification with
zz Once you are comfortable for two minutes,
the thoughts that causes any agitation. The
then start optimizing on the posture. Keep
mind is a continuous flow of thoughts. By
the head, neck and back in one straight line.
being mindful of the thoughts that occur, their
As you progress, you will notice that you can
value judgement is withheld, leading to a correct
stay longer and longer in your practice.
evaluation of the thought. Through mindfulness
meditation, you realize that thoughts tend to flow zz Observe the state of the mind – is it restless,
in preconditioned patterns. Continuous practice agitated, oscillating? How is the breath – is it
helps in the development of s state of internal smooth, interrupted, deep, shallow? Simply
harmony and balance. watch and do not try to change anything yet.
You can practice a combination of both zz If you feel drowsy, then take a deep breath
concentration and mindfulness meditation. and forcefully exhale – repeat this a couple
of times.
Simple Meditation Techniques for zz Gradually increase the time spent in practice.
Beginners You will enjoy these moments of stillness
zz Make a firm resolve that ‘I will meditate daily’. and want to practice more and more – a
Start off with a daily target of two minutes self-stroking cycle.
of sitting still. Gradually, keep increasing the zz When your mind wanders, get rid of the futile
time. thoughts immediately.
zz Try to meditate at a fixed time and a fixed
place. The body will slowly get into a groove The Difference between Dharana and Dhyana
of meditating and will natuarally veer to the This difference is beautifully brought out in
spot of meditation at the given time. Ideally, the Yoga Sutras of Patanjali. Here, dharana refers
176
to confining the mind to one object and in this and causes disease. The imbalance can be removed
process, all the efforts are expended in bringing by connecting one part of the body with another
the mind again and again to the object from its in a particular manner through Mudras.
continuous distractions. When a finger representing an element is brought
When the individual becomes successful in into contact with the thumb, that element is
the above process and can hold his attention brought into balance, and the disease caused
continuously on the one object without any by that imbalance is cured. Mudras stimulate
distraction, he is said to be in a state of dhyana or electromagnetic currents within the body which
meditation. balance various constituting elements and restore
Incidentally, when this dhyana becomes prolonged health. The joining of fingers creates an effect on
and intense, wherein the self nature of the the human body.
meditator is as if not there, and the process of Five fingers for balancing the five elements:
meditation is as if it is not there, and only the Thumb Fire
object of meditation shines forth, it is said to be
the state of Samadhi. Index Air
Each time the mind evades you, runs here and there Middle Sky or Space
and you bring it back that is called concentration. Ring Earth
Concentration is trying to fix the mind on one Little Water
thing – single-mindedness. Meditation is when
you have tried concentration and are successful.
Mudras for Health Benefits
Performance of Mudras, Mantra and Japa Jnana Mudra
There are various types of mudras. These mudras Method: Join the tips of the index finger and
can be classified as hasta mudras, maan mudras, kaya thumb and keep the other 3 fingers stretched and
mudras, adhara mudras, and bandhas (mudras used in joined. The same mudra when performed with the
pranayama). Some important mudras practiced in palms facing downwards is called chin mudra.
Yoga are ashwini mudra, khechari mudra, vipritakarani
mudra, drona mudra, padma mudra, shambhavi mudra,
simha mudra, etc. A brief description of some
examples of mudras are given below.
Notes
Mudra is defined as mudam anandam dadati iti mudra that
which provides delight or joy is mudra.
Fig. 9.17: Jnana Mudra

The physical body is made up of five elements,
namely – Sky or space (akash), Air (vayu), Fire Benefit: Jnana Mudra is very effective in cases of
(agni), Water (aap), and Earth (prithvi). Imbalance mental ailments; it imparts happiness, develops
of these elements disrupts the immunity system the intellect and sharpens the memory.
177
Prana Mudra Shambhavi Mudra

Method: Join the tip of the thumb with the tip of Method: Shambhavi mudra essentially involves
the little and ring finger. Keep other two fingers gazing at the eyebrow center.
straight.
Fig. 9.18: Prana Mudra
Benefit: Helps in pumping the life force into your

body. Beneficial for all types of diseases. Imparts Fig. 9.20: Shambhavi Mudra
special power to the eyes.
Benefit: Helps to transcend the mind and reach
the higher states of consciousness. It can help
Khechari Mudra
one reach the state of Samadhi. Shambhavi helps
Method: Kechari mudra is a yoga practice where to strengthen the eye muscles. By constant
the tongue is rolled up to touch the soft palate practice, the muscles can sustain the position for
initially and then with due practice it is inserted a long period of time for prolonged meditation.
into the nasal cavity behind the palette. Shambhavi mudra activates the Ajna chakra.
Ashwini Mudra
Method: Ashwini Mudra is done by contracting
the anal sphincter muscles in a rhythmic manner.
Fig. 9.19: Kechari Mudra
Benefit: Helps to overcome thirst, hunger, decay

and delay death.
Fig. 9.21: Ashwini Mudra
178
Benefit: Ashwini mudra gives control of the anal Varieties of Japa

muscles just like a horse. It helps to remove
Mental Repetition
constipation. According to Gheranda Samhita,
the practice of Ashwini mudra can awaken the One method of Japa is mental repetition of a
dormant Kundalini Shakti. It also removes all mantra (or “mantram”).
diseases of the rectum.
Beads
When to practice Mudras In order to aid concentration, a support in the
Mudras can be practised at any time – while waiting, form of a string of rosary beads may be used. The
sitting, standing, talking or walking. The effect of japa mala may be made of tulsi beads or rudraksha
the mudras can be felt only after a long duration of beads. It usually contains 108 beads or 51 beads.
practice. That is the reason why mudras are not so The off-head of the mala is called the meru. The
popular as compared to other practices of yoga mala must be placed at the conjunction of the ring
like asanas and pranayama. finger with the thumb. Turn each bead with the
thumb and middle finger and repeat the mantra
Japa with every turn, keeping the index finger apart.
Japa is the repeated chanting of a mantra or The index finger is typically used in an accusatory
a name of a deity. Japa can be practised in a manner pointing to the ‘other’. The index finger
meditative posture or while performing daily represents the ego, duality, separateness. Thus the
activities. Japa practice makes the mind single- index finger is kept apart in japa.
pointed. A mind trained in japa can reach higher Complete one round of 108 times, do not cross
states of consciousness easily. The more one the meru. Turn the mala at the meru and re-start the
thinks of an object, the more one gets attached to next round of japa. The meru is a symbol of the
it. Japa practice brings about a closer connect with Supreme and as such, must not be crossed before
the object of meditation. Start today, start now. the next round. The mala may be kept around the
Japa is the easiest sadhana to perform, given our neck or in a cloth bag.
busy lives.
Mantrachakras
Mantra chanting or japa of mantras can be done in
four ways: Another form of japa practised by Buddhist
monks involves the rotation of prayer wheels.
1. Vaikhari – loud, audible chanting
2. Upanshu – whispering chanting, audible only Mantra
to the person who is chanting Mantra means the combination of two words
3. Mansik – mental chanting “man” and “tra”. Man represents mind and tra
comes from trayati, which means “to protect”.
4. Likhit – japa by writing Therefore, mantra is that which protects the mind
Japa becomes effortless when practised – mananat trayati iti mantra.
continuously. Ajapa japa is the continuous Most of the Vedic mantras have seers/rishis who
resonance of a mantra in one’s being resulting from have given them to the world. For example,
fervent practice over a prolonged, uninterrupted Maharshi Vishwamitra became the recipient of
period of time. It is like an earworm that plays in the Gayatri Mantra and shared it with the world for
the background constantly. its spiritual welfare.
179
Mantras may be pure sounds (bija mantra) or “Om Bhuh Bhuvah Svaha (this line represents the
prayers to God. Bija mantras bring about their slokas or fields of consciousness as vyahrti and is
effect due to the vibrations generated by their technically not a part of the mantra)
chanting, whereas mantras which are prayers lead Om Tat Savitur Varenyam
to the blessings from God.
Bhargo Devasya Dhimahi
There are Vedantic Mantras like –
Tat Tvam Asi – That Thou Art Dhiyo Yonaha Prachodayat”
Aham Brahma Asmi – I am Brahman “We meditate upon the auspicious light of the
Sivoham Sivoham – I am Shiva Lord Sun, may thy heavenly light illumine our
intellect.”
There are Pauranic mantras such as –
Om Namah Shivaya Shanti Mantra
Om Namo Narayana
“Om. Sahanavavatu. Saha nau bhunaktu.
Sri Ram Jaya Ram Jaya Jaya Rama
Hare Rama Hare Krishna Saha veeryam karvavahai.
Tejasvinav adhitam astu; ma vidvishavahai.
Japa must not be performed mechanically by
merely rolling beads or muttering mindlessly. Om. Shantihi! Shantihi! Shantihi!”
Mantra chanting must be done sincerely with “Om.
intense fervour and a spirit of surrender and
Om, May we all be protected
devotion. Mantras have the power to bring about
a transformation in one’s personality. In the Gita, May we all be nourished
Lord Krishna proclaims “I am, among the Yogas, May we work together with great energy
the japa yoga”.
May our intellect be sharpened (may our study be
effective)
Some Important Vedic Mantras
Let there be no animosity amongst us
Gayatri Mantra
Om. Peace! Peace! Peace!
The Gayatri mantra is one of the oldest available
divine hymns from the Rig Veda. Gayatri mantra Benefits of Meditation
chanted with the right understanding of its sacred Meditation stimulates the para sympathetic
meaning can remove negative tendencies in the nervous system which results in relaxation of the
mind. This mantra is not chanted for the purpose body and mind. The following physical benefits
of material gains but it is an appeal to the Pure have been noticed –
Consciousness to illumine our intellect, i.e., a zz Controlled blood pressure
prayer to unveil the light of the Self within. The
zz Better blood circulation
uniqueness of Gayatri mantra is that the vibrations
generated by chanting Gayatri mantra bring about zz Normalised heart rate
the same effect as when the Gayatri mantra as a zz Slower respiration
prayer is fulfilled. zz Less anxiety
The Gayatri mantra constitutes three lines of eight zz Delay in onset of mental ailments, such as
syllables each. depression and alzheimer’s disease
180
These benefits are by-products of the practice of includes inappropriate lifestyle wherein food,
meditation and not the goal of meditation. The sleep, recreation and work are not taken care of.
goal of meditation is to enable the practitioner Also, for meditation to be successful, the place
sharpen his awareness so that he may discover of meditation should be such that it is quiet,
his true essence i.e., the Divinity within, which comfortable, clean, undisturbed and uncluttered.
is shrouded by a veil of impurities. Meditation The seat of meditation should not be too high
practice is about being in the present moment, nor too low nor a bad conductor preventing the
away from regrets of the past and worries of the flow of energy from/to earth. The posture (asana)
future. A seasoned meditator tends to be poised adopted for meditation should be comfortable
through ups and downs and maintains a sense of enough for the practitioner to remain steady for
balance. He/she is not enslaved by his senses and the duration of practice.
is relatively free from attachment. The internal obstacles to meditation pertain
to the expectations from meditation, agitated
Obstacles and Ways to Overcome Them mind, worldly fears about meditation, holding
In Patanjali Yoga, Antarayas or obstacles in the path to our identity even while meditating, focusing
of Yoga are so because they are distractions of the on objects other than the object of meditation,
mind. These obstacles don’t allow the practitioner non-regularity in meditation, lack of sustained
concentrate. Concentration being the first stage in enthusiasm, etc.
Patanjali Yoga Meditation, these Antarayas can be
The two most common initial obstacles in
considered as obstacles in the path of meditation.
meditation are Laya (sleep) and Vikshepa (agitations
The nine antarayas or obstacles are as follows:
or distractions), either the mind dozes off to sleep
i. Vyadhi (Physical illness), or restlessly moves from one object to another.
ii. Styan (Mental languor or listlessness),
iii. Samshaya (Doubt), SUMMARY
iv. Pramada (Heedlessness or misplaced priorities), zz Pranayama is the control and extension of
v. Alasya (Physical laziness), Prana (life force energy) through breathing.
vi. Avirati (Stubborn attachment to sense objects), zz Pranayama brings the breath in natural rhythm
by controlling the process of inhalation,
vii. Bhranti Darshana (Illusion or
exhalation and retention.
misunderstanding),
zz By combining physical postures and exercises
viii. Alabhda Bhumikatva (Non-attainment of firm
(asanas), with pranayama, deep relaxation and
ground), and
meditation, we shift the balance of the stress
ix. Anvasti Tattva (Non-maintenance of firm regulation systems in our brain and our body.
ground).
zz In pranayama, one should utilize the diaphragm
In The Bhagvad Gita, the 6th Chapter is has the efficiently to get more oxygen without making
titled Dhyana Yoga. It explains the obstacles on more efforts.
the path of meditation. Meditation is like walking
zz A frequent mistake done in breathing is
on the razor’s edge of awareness. External
drawing the abdomen in as the chest expands,
obstacles that come in the path of meditation are
rather than relaxing the abdomen forward.
generally caused by a lack of preparation. This
Drawing in the abdomen considerably impairs
181
deep breathing. Often tight clothing inhibits 2. Is it normal if one feels a little dizzy after
this natural movement. practicing the full yogic breath?
zz Siddhasana is given the pride of place among 3. Define Siddhasana.
all the asanas in Hatha Yoga and is best suited 4. Define the concept of meditation.
for pranayama and meditation. 5. What are the practical applications of
meditation?
KEYWORDS 6. What is unique about ujjayi breathing?
Pranayama: It is the formal practice of controlling Long Questions

the breath, which is the source of the prana, or 1. Define Pranayama and its benefits.
vital life force.
2. What is the right way to perform full yogic
Diaphragmatic Breathing: It is also called breathing? Discuss.
vertical breathing that utilizes the diaphragm and
3. Explain Vajrasana, Ardha Padmasana and
considered as an efficient way to inhale air.
Padmasana.
Chest or Thoracic Breathing: It is also ribcage 4. Describe any three different types of
breathing, since the ribcage quite literally moves in
Pranayama.
and out sideways like an accordion and the lower
ribs float out with each breath. 5. Describe the significance of meditation.
Collarbone or Clavicular Breathing: This is the 6. Explain mudras, mantras and japa in your own
last step before the One Complete Yoga Breath. words.
With this type of breathing the air flows into the
top of the lungs. With an inhalation, the upper FURTHER READINGS
part of the chest and collarbones get lifted and
with an exhalation, they lower down again. The complete illustrated book of Yoga - Swami
Anulom Vilom or Nadi Shodhana Pranayama: Vishnudevananda
This is one of the excellent breathing exercises
Meditation and Mantras – Swami Vishnudevananda
that is performed by inhaling from one nostril
and exhaling from the other, thus it is also called Light on Yoga – Shri BKS Iyengar
Alternate Nostril Breathing. Light on Pranayama - Shri BKS Iyengar
Bhastrika Pranayama: Bhastrika in Sanskrit Asana, Pranayama, Mudra, Bandha – Swami
means “bellows”; hence, Bhastrika pranayama Satyananda Saraswati
literally means a breathing exercise that resembles
the blowing of bellows. Prana and Pranayama - Swami Satyananda
Saraswati
Yoga Nidra - Swami Satyananda Saraswati
? SELF-ASSESSMENT QUESTIONS Pranayama by Swami Kuvalyananda

Short Questions authors
1. What are the steps to perform diaphragmatic Patanjali Yoga Sutra - interpretation by various
breathing? authors
182
CHAPTER 10
TEACHING PRACTICE
Structure
ÍÍ Introduction
10.1 Teaching Yoga Learning
Outcomes
10.2 Principles and Skills for Educating Aspirants
10.3 Teaching Yoga in a Group-Setting After studying this chapter, you should
be able to:
ÍÍ Summary
ÍÍ Understand the concept of practising
ÍÍ Keywords
yoga
ÍÍ Explain the objectives, nature and
ÍÍ Further Readings scope of teaching yoga
ÍÍ Appreciate the importance of
teaching principle
ÍÍ Analyse teaching principles
ÍÍ Describe the benefits of teaching
yoga in a group-setting
Introduction
The purpose of teaching is to induce change in the students. The basic aim of teaching is to make
someone learn. The teacher/instructor merely arranges the environment for learning and stimulates
and guides the students’ activities in that environment. It is the teacher who teaches, and it is the
responsibility of the student to learn by making honest efforts and grasping the facts revealed by
the teacher. A Teachers can simply bring the student into a learning environment, and enhance the
efficiency of the learning process.
Teaching is a science in the sense that it involves logical and systematic arrangement based on certain
principles. It is an art, which means that it cannot be reduced to a formula. It as an art that requires
sensitivity to factors affecting the student and his/her environment for learning, which must be suitably
modified according to his/her needs.
The entire educational process of teaching and learning revolves around the most important factor –
the student. Teaching practice generally focuses on development by adding something new to one’s
experiences. There are two phases involved in the educational process, namely teaching and learning.
Teacher/instructor is a person who stimulates learning in the students by organizing and guiding certain
experiences of the individuals under his leadership. He is essentially an educator who ‘brings out’ all
that is best in the student.
10.1 Teaching Yoga In other words, instead of filling the space, we

pause, wait, and listen. This does not mean that we
The teaching Yoga transmits dual benefits apart are not participating in conversation—rather we
from its wonderful concepts of learning. The are allowing our interactions with others to flow
person who teaches yoga to others benefits.
freely without imposing our needs, agendas, or
learners by making a contribution of good health
anxieties. We learn to pause rather than push. This
and ultimately happiness in their lives. Yoga
can be remarkably challenging if our tendency is
teachers themselves are benefited in the form of
their self-confidence building, development in to help out, or fix things.
communication skills, and getting an advantage of
the opportunity to step out of their own mind by
focusing their energy on learners. The thought that
one can easily get rid of his/her own tensions and
can discover happiness and joy in life by serving
others is given by great Siddhartha Gautama one’s.
As yoga practitioners and educators, one of our
main task is to create a zone of respectful silence,
in which others can explore and express their
thoughts and feelings, and learning and teaching
happen most effectively. The ancient yoga texts
are replete with teachings of the essential role of
inner and outer silence as necessary for svadhyaya
(self-study), and the cultivation of inner peace.
The word ‘silence’ is defined in the Maitri Fig. 10.1: Yoga Practice
Upanishad by many names. According to it silence
is “tranquil, soundless, fearless, sorrowless,
The practice of shavasana, which lasts for a few
blissful, satisfied, steadfast, immovable, immortal,
minutes at the end of a yoga practice in which
unshaken, and enduring.
participants are asked to lie on their yoga mats in
It is from there that we bring our best selves “corpse pose,” offers an exceptional opportunity
into the world, acting from places of wisdom, to play with our capacity to pause and create
clarity, and self-awareness rather than self-interest. space. Although being still in a state of relaxation
Practising silence allows us to become attuned not sounds appealing, it can be incredibly challenging,
only to our inner wisdom, but also to the presence
particularly in the context of a hectic, life.
of others and that is what they need from us.
Mis-conceptions
ost-common Notes
Yoga has a long rich history, its emergence could be
It is believed that only slim people can practice yoga. But
traced back to some 5,000 years ago. Some eminent
the fact is yoga can help a practitioner lose weight and
researchers take its emergence back to over 10,000 years
live a healthier lifestyle irrespective of his/her body type.
ago. Innovation, practice and development are the three
Different forms of yoga are available for different people
key parts in which yoga history is divided.
to avail their benefits. Do not be discouraged.
186
Teaching Practice
Environment of Training1 The following are some tips for teaching yoga.
They will help you feel calm and ready for action
The atmosphere of class should be clean and no
in both favourable and unfavourable conditions.
foul smell should be there.
1. Be prepared: Be thoroughly prepared
1. It is appropriate to take yoga classes in an
as regards the yoga practices, as also the
atmosphere where there is no pollution, and
theoretical subjects which you propose
the air is fresh and clean.
to teach. It is a good practice to prepare
2. For every practitioner 6 × 3 place is needed to yourself adequately irrespective of the level
sit and lie on the floor while doing asanas or of practitioners you are teaching.
practices.. 2. Start with enough time while going for the
3. Mats should be placed in the classroom or class: There is nothing worse than getting
the practitioner should bring them along with caught in traffic or missing a bus and arriving
him. out of breath – or in worst case getting late
4. Mat should be made of cotton or of a bad unless there is something urgent to deal with
do not pre-plan anything before your class.
conductor (electrically non-conductive
Don’t rush. Arrive well in time and look
material).
composed.
5. In the environment there are several key
3. Introduction: It is a nice practice to introduce
points:
yourself as well as take brief introductions of
For example, heat, social harmony, the students in the first session.
classification on the basis of intelligence and
4. Starting the Class: It is preferable to start
financial sources. If all are alike, it is most
each session/class in silence, and with a
appropriate for conducting the class.
meditative practice. This creates the necessary
atmosphere for yoga teaching and learning.
Yoga Teaching Steps This is as much necessary for you as it is for
The whole yoga teaching process centres round the students.
the most important principle and that is ‘to feel
5. Be pleasant: It is always good to maintain
natural and calm’.
pleasantness in your demean our and speech.
This inspires and comforts the students.
6. Laugh off mistakes: Did you mix up
left with right? While performing warrior
techniques or postures did the side of the
body get skipped by you? Do not feel awkward
because it is natural to do so just laugh it out
and admit the error you have made. One
should acknowledge his/her error and must
Fig. 10.2: Teaching Yoga do whatever is required to fix it up, with the
1
Part of the information has been sourced from “yoga Tree:
intention of not repeating it in the future and
Fundamental Principles of Yoga, Patanjali Yogpeeth, Haridwar. getting the job done in a right way.
187
7. Express thanks to students: The instructor resorts, gym, schools, health centres, tourist
should thank his/her students at the end of resorts, housing societies and also in large
the class or session, it doesn’t matter how the organizations. TV channels act as a source
instructor feels about expressing thanks to to add values to their viewers’ lives by hiring
students. One should show the gratitude and proficient yoga instructors and broadcasting
grace towards the students for sharing their their yoga sessions. Self-employment is one
space with you. more opportunity available to yoga instructors
8. Accept the situation: In case the class gets by opening self owned yoga classes/centres.
messed up by you and in reality the class is Now-a-day’s a number of famous people,
not going well, forget the bad thing as soon as such as many film stars, hire their personal
possible otherwise it will be tough for you to instructors for practicing yoga.
come back in the same form of teaching and 2. As far as the remuneration part is concerned,
with more confidence. Learn from the good it is usually good as the employers vary from
and bad situations aroused in the class and middle class individuals to the wealthy one.
accordingly strategies your class. On the other hand, it is also depends on the
9. Keep teaching: The more a teacher teaches teacher’s/instructor’s expertise.
the better he/she gets. The teacher will be
able to build up more confidence with his/ The Need for Referral to Other
her better performance and this would result Professional Services
into good teaching. Always recall the main
The yoga instructor/teacher will find the need for
reason and purpose what made you to choose
referring prospective aspirants of yoga to other
teaching yoga, this will help you to be on the
professionals in a number of situations which are
right track. One should always remember the
as follows:
passion which brought one to yoga in the first
place and work on that to let that passion 1. When the teacher has enough students and is
shine. not capable of devoting sufficient time to the
prospective aspirant.
2. When the prospective aspirant is approaching
Caution for a purpose which the teacher is incapable
of fulfilling.
Preparation is a must for teaching.
3. When an aspirant has reached a plateau in his
progress with a teacher, the latter can direct
The Scope of Practicing Yoga the aspirant to another teacher.
1. Training of yoga has a wider scope. Once a Yoga can Make You Work Faster
person chooses to become a yoga instructor/
teacher, he/she is benefited himself/herself Mind of yoga practioners becomes calm and
more than the others. A yoga instructor can focused, if they practise it on a regular basis.
experience a growth in his/her personality. This results into an increased level of productivity
The recent popularity in the field of yoga and efficiency at work, and it also shoots up the
has provided many new opportunities for success rates. One might be surprised to see how
yoga professionals to work as instructors in he/she is able to finish some work in minimum
188
Teaching Practice
possible time about one to two hours, which How to Speak and Communicate
took more time when performed earlier. And the Express yourself in a Right Manner: Always
effort which you make to achieve this in just 30 convey what you exactly mean and must mean
minutes of yoga practice in the morning time. what you had conveyed. One should be concise,
One has to begin with stretching his/her body to the point and clear.
with active yoga postures, and then follow it up
with pranayama, and after that get into the depth Always Explore and to Explain: Always be
of meditation for a blissful experience. prepared to provide relevant and appropriate
information required by your partner to make
him\her better understand your view point. Never
Observed Capacity for Well-Developed
expect that others can read your mind without
Communication Skills view point.
Some of the essential qualities include attention, Never Speak Arguably: This simply means
awareness, self-examination, intention, and here that never give such statements which may
skilful action. Behaving mindfully involves provoke arguments. Consider the example,
communicating from a place of awareness, while revealing that how to present your fear to your
maintaining an intention to hold space for others. partner without passing arguable statement, one
But when we feel stressed, excited, threatened, may say: “I feel tensed and scared when you pull
triggered, or defensive, it can be very difficult not me too fast.” This simply conveys that when your
to react in ways that serve our immediate needs partner pulls you during a specific yoga pose with
or interests rather than considering how our a speed, this gives you a feeling of tension and
responses might best serve our relationships. fear, and since what you had said was true so it
couldn’t be argued.
Listening
Concentrate on Appreciation: It has been
The instructor/teacher should have the obvious
found in the studies of psychological theories that
quality of deep listening. a ratio of 5:1 for the appreciation to complaint
is recommend. One should always focus on the
positive aspects of the students and encourage
them by appreciating for it.
Turn your Criticisms into Requests: The
instructor/teacher can be critical about the
student’s performance in a way that it stimulates
the student to perform better. The instructor/
teacher can turn his/her criticisms into polite
advice for better performance.
Never Blame: Whenever listeners are blamed,
they come forward to defend themselves and put
Fig. 10.3: Listening a stop on their listening. Doing communication
without pointing out the faults and blames in
While this may seem simple enough, it is one of each other is vital. Always try to understand the
the most difficult and most essential traits in the situation and communicator rather than using the
teaching profession. overpower tactic.
189
Make a Shift from Blame to Wonder: Analyse message in his/her own words such as “Do you
yourself and find out that whether any contribution mean…?” “Are you saying …?” Be attentive and
to the communication problem arising is made focus at every angle. All these will help you to
by you. Think over the problems and situation discover that are you able to understand the same,
because this will shift mind from critical thinking what student is saying.
to creative thinking which helps in developing a Open and welcoming Attitude as well as
healthy relationship rather than being in a state of Respect for What the Other is Saying: One
‘I am Right’. must agree to the fact that expressing willingness
to hear what the speaker is saying is vital. This
determines the listeners’ respect towards the
speaker. Giving respect to each other’s view point
rather than getting into of what is right or what
is wrong.
Response is must rather than an answer: Give
a hint to the speaker that you are further interested
Fig. 10.4: Speaking and Communicating in listening to his/her point of views. Express this
by saying, “Please tell me more about that.”
How to Listen? If required touch and express reassurance:
Be Attentive: When a person pays attention Communication becomes quite difficult when
and avoids distractions this shows that he/ the presence of strong emotions is felt. One
she is interested in listening to the person who may show his/her support to the speaker just by
is speaking to him/her. It is not possible for a a touch or a hug, if required, when one doesn’t
person to express his/her opinions and thoughts know what exactly to say.
in anticipation what the speaker would say.
Body Language: Your body language should
show that you are listening to the speaker, always
maintain proper eye contact with the speaker, be
in the habit of nodding to make sure that you are
attentively listening and never cross your arms
while listening or talking to some body.
Be a Generous Listener: One should react in
a proper manner on what the speaker said with
accuracy. One must also express respect to the
feelings of person. Listen in such a way that Fig. 10.5: Yoga Aspirants Performing Yoga
you able to listen what the speaker didn’t able to
convey, it simply means to listening the emotions Presence
of speaker. The sign of an accomplished and matured
Complete Understanding: Always check yoga teacher is revealed by his/her ability to
whether you are able to understand the message communicate realistically and authentically. The
properly. One can check this by converting the communication should be from heart revealing
190
Teaching Practice
the main purpose. A skillful communication is a supportive when someone really listens to what the
combined package of the usage of words used other person is saying rather than trying to think
by the speaker, the tactic of speaker to show of what he/she is going to say next, or to spit out
his/her presence, touch (if and when) required some pre-conditioned mechanical response that
and vision. An expert teacher of yoga has full he/she is supposed to say. It feels supportive to
knowledge of how to do effective communication have someone say, ‘I hear that you are upset, and
for telling the beauty and depth of yoga teachings I am still here supporting you....I see that you are
to students by using skills of verbal and non- angry, or depressed, or fearful, and I am not going
verbal communication. All this is done keeping to tell you to “look at the bright side”, to “focus
in mind that class a comfort zone for all levels on the positive”, or to “let it go”.’ In essence, this
of participants. Now-a-days advance teaching is what a skilled yoga instructor does in his/her
methods and skills are used to make teachers classes. He see genuinely listens and offers his/
understand how to serve their students, best by her students support. The teacher does not judge
accepting them as they are and meeting them as them by what they are saying or feeling. She does
per their convenience; and last but not the least not tell them how to “fix” their problems. He/She
connecting with them conscientiously. does not suggest that they should look at things
differently, or be different. So, how does this work
Healthy and effective touch has the power to
in sessions? The process is actually very simple,
encourage insight at all levels of experience and
and from a practitioner’s standpoint, it involves
to cultivate deep presence. As yoga teachers, we two main phrases: “What’s happening now?” and
use touch to communicate with our students, “tell me more.”
and invite them to feel the moment and all that it
offers physically, emotionally, and spiritually. The
teachers derives sense of holding space in from
a thoughtful and sensible understanding of both Mis-conceptions
ost-common
qualities of touch, i.e., the physical and energetic It is a general belief that there is no risk involved in
touch, as well as the powerful experiences that practising yoga. But the point to note here and pay
attention to is that the low-impact form of yoga practice
result from his/her connection with the world.
is safe for almost all the people practising it, only when
As we become more fluent holding space for our it is performed correctly. Although risk due to injuries
own experiences, we gain skill and confidence to from yoga is less, but in some exceptional cases they may
hold space for others. be there. The key to a risk-free and injury-free yoga is to
practise it in a proper way and style, be hydrated, modified
postures as per knowledge and skill, and by paying proper
Directive and Non-Directive Dialogue attention to your body.
The dialogue is probably the most pressing issue
for the training because everyone could never be a
master of memorization. Handling of Different Aspirants
What is non-directive dialogue? For example, if Practitioners of yoga are categorized into three
someone asks, why do you love yoga? It means he levels/degrees: (1) Adhama Adhikarin, one who
uses non-directive and non-judgmental dialogue. has just been initiated into yoga practice, (2)
This always comes easily to a person who wants Madhyam Adhikar in, one who has been practicing
to learn this art. It is something that one should yoga for a few year, and (3) Uttama Adhikarin, one
tend to do naturally in life. It feels much more who is an adept at yoga.
191
Students are able to learn properly and improve Yoga can be made accessible reccording to , the
their postures when teachers do demonstration level of student ability. The size of yoga classes
of yogic poses. Injuries can be prevented when should be kept small so that proper attention
detailed and accurate instructions are given. can be paid to all the aspirants. The primary aim
Practising yoga awakes and realigns the whole should be to help the aspirants to find peace and
body and also helps in building up the strength of stillness in their work.
the body and movement in the stiff areas.
10.2 Principles and Skills for

Educating Aspirants
Teaching is a complex and multifaceted activity.
Effective teaching is about helping the students/
aspirants to achieve the best results. It requires
an instructor to juggle multiple tasks and goals
simultaneously and flexibly.
Fig. 10.6: Demonstration of Sukshma Vyayama
Demonstrations from teachers help students

learn and improve poses. Accurate and specific
instructions also help prevent injuries. Yoga
encourages weak parts of the body to strengthen
and stiff areas to release, thus bring about an
awakening and realigning the whole body.
Vital Need for Moral Strength and Courage

In general a spiritual person has to be prepared to Fig. 10.7: Yoga Instructor
handle and face misunderstanding, calumny and
misrepresentation in a bold manner. Any spiritual Role of yoga instructors/teachers is not restricted
aspirant who wants or tries to achieve better than only to teaching aspirants. Different yoga poses
his/her fellows has to go through such situations. and their roles are many in numbers, which are
To cope up with such a situation courage and listed below:
enough moral strength is required. This will help zz Leading group of yoga aspirants/students in
aspirant to sustain his/her position as per his/ a comprehensive and approachable sequence
her integrity and thoughts of what is right and related to breathing exercises, postures,
what is wrong. Competitors and non-competitors contemplations and meditations.
both will try to pull down the person growing
in professional life. If any aspirant who want to zz Creating a space which is safe, and nurturing in
grow spiritually he/she has to work according to a manner that encourages students/aspirants
his/her own principles. to participate in yoga class.
192
Teaching Practice
zz Responsiblity to give proper, safe and instructor on his/her individual base should be
understandable demonstration and guidance able to change the postures as per the requirement
to aspirants/students for a series of postures. of aspirant/student.
Principles followed for Educating Aspirants
The principles mentioned below make teaching
effective and more efficient:
zz Three vital elements of instruction, i.e.,
learning objectives, instructional activities and
assessments must be aligned.
zz Skills and knowledge segment chosen to focus
on must be given priority.
zz Implementing teaching as an important task
must go with the subject matter knowledge Fig. 10.8: Yoga Training Session
of the teacher.
During the training session if instructor notices
zz Students’ involvement and motivation depend that some aspirant/student is really finding it
on the students and teacher’s interaction. tough to get into a certain posture, then it is his/
zz Development of reciprocity and cooperation her responsibility to quickly modify and adjust
among students/aspirants should be in place. the alignment of the aspirant/student to build
up a trust and safe feeling in the aspirant/student
zz Students/aspirants should relate what they
for the teacher/instructor. This will help the
are learning to something in real life.
participant to feel relaxed and attentively attend
zz Teachers/instructors should set up problem all the sessions.
solving activities in small groups.
zz Teachers/instructors should use a wide Teaching Principles
variety of intellectually challenging teaching Effective teaching depends on the knowledge
procedures. of important principles of anatomy, physiology,
zz Assessment should be promoted as part of psychology, pedagogy and yoga so that the
the learning process. teacher is flexible in modifying the method. These
principles also provide sound base for selection
Skills Required for Educating Aspirants and formulation of methods.
A yoga teacher’s/instructor’s role scope also
Yogic Principles
encompasses the creating, developing and
implementing such training sessions of yoga Let us discuss the yogic principles:
which are fit and appropriate as per the level of zz Yogic practices should not be misunderstood
students in the class. A yoga teacher/instructor with ‘exercises’. Vigorous physical movements
should also possess the ability to explain, illustrate, are generally applied in exercises. As in
modify and give demonstration of asanas in such practice of yoga no vigorous movements are
a way that is understandable to all participants involved, so any type of violent action must
present in that particular session. An expert yoga not be included in yogic practice.
193
zz Yoga practices are of diverse nature and zz The performance of yoga by individuals must
encompass various mechanisms which help in be performed as per the yathashakti (the own
achieving and obtaining results from different capacity) of practitioner’s .
yogic practices. Same channels are not used by zz Practitioner peace of mind must be the main
meditation, Asana, Bandhas, Pranayama, Mudras aim of person practising yoga.
and Kriyas for achieving results from the yogic zz A routine of yoga should start with relaxation
practices. in terms of psychophysical or by reciting
zz The ‘static stretching procedures’ which are some prayers actually or centering attention
known for the vital and best yogic practices as done in the prayers. This will generate the
are known as Asanas. In order to influence necessary silence conducive for the class.
than tonning system of body rather then the Psychological Principles
physical, the asanas should be practised slowly.
zz Interest is the best motivation for learning.
zz One should maintain a particular asanas’ The teacher should teach in such a way
position for a certain time by using less effort. that students maintain their interest and
The main feature of asanas’ technique is to motivation to learn.
perform effortlessly and attain maximum
zz Activity is necessary for learning. Learning is
relaxation in the final position. a process of experience. Unless the student is
zz ‘Breathing exercises’ are quite different from involved in the experience of activity he/she
pranayamic practices in terms of purpose may not be able to learn. Therefore, practice
and technique. Unlike breathing exercises, is essential, especially for motor-learning or
pranayama practices involve controlling and skill-learning. Again it is not mere the practice
manipulating of prana in the body. but the correct practice that is important.
Complex motor skills require more repetitions
zz Practice of Yoga should not be done in such of correct practice.
a way that it leads to unnecessary exhaustion
zz All learning has a neural basis. Unless proper
and tiredness. In case fatigued is felt then one
neuromuscular coordination is formed one
should by get into Shavasana pose.
cannot expect further developments in any
motor skills.
zz For efficient learning the material to be learnt
must be within the range of experience and
abilities of the learner. Learning is highly
individualized and results in progressive
changes in behaviour. The ability to learn
depends upon the innate capacity and previous
experiences of the student. All individuals do
not learn at the same rate.
zz Learning of motor-skills is hastened if the
performer is able to grasp an intellectual
understanding of the nature of the task
Fig. 10.9: Yogic Routine with Psycho-physical Relaxation before beginning the practice.
194
Teaching Practice
zz Regular practise of an activity resulting in centered approach and the second a student-
pleasure and satisfaction contributes to the centered approach.
most effective learning.
zz Occasional short periods of rest between the
practice periods produce superior results in
learning motor skills. Brief rest period prevents
fatigue in the muscles without decreasing the
efficiency of the muscles. is not decreased.
Fig. 10.10: Classroom Method of Teaching
The teacher-centered approach was the main

Did You Know? method in the past, even in yoga. But today
The centre of gravity in female bodies is lower than that scientific thought focuses its attention on, and
of in males. This should be taken into consideration in emphasizes upon the student-centered approach.
practices involving stability and balance. So naturally, the principles and concepts which
underlie the methods are expected to involve this
student-centered approach, the main emphasis of
Teaching Methods which is due consideration to the needs of the
During the process of teaching several methods students.
have been tried over many years and we find that Methods of teaching must be compatible with
they fall into two main categories: the goals sought or the outcomes expected. The
(i) Instructional methods used in the classroom purpose of any method is to create learning in the
for teaching theoretical subjects. student. The teacher should know how a particular
method he uses would affect the student’s
(ii) Methods used for teaching practical skill.
learning abilities.
The classroom methods are variously named as the
The following are some of the basic methods of
lecture method, the recitation method, the project teaching:
method, the laboratory method, the dramatic
method and the group discussion method. The (a) Lecture Method: It is perhaps the oldest
methods for teaching skills or physical activities, method used for formal teaching. It is
however, have not been properly categorized. valuable in organizing large fields on material,
Each method used in the classroom situation has separating a particular type of information for
many implications for teaching physical activities immediate use, presenting new information
and skills, but they cannot be directly applied to and synthesizing information from a wide
teaching physical activities and skills. Even in variety of sources.
respect of classroom teaching, no single method It is more useful with mature students who
or pattern could serve as the best method for all have a high degree of auditory perception
teaching situations. The method of teaching yogic since it involves problems of attention, voice
practices comes closer to that of physical activities level, clarity, use of rest period and vocabulary
rather than that of theoretical subjects. level.
Traditionally, there have been two approaches The lecture method has considerable use in
towards successful teaching: the first is a teacher- teaching yogic practices. It may be used in
195
presenting any type of information related (b) Response-to-Instruction Method: In this

to a particular activity in the perspective of method the teacher gives precise instructions
yoga in general. When extensive lecture is which precede, follow or are concurrent with
necessary for the achievement of a specific a demonstration, and all students respond to
goal, the students should be able to hear the the instructions in the same way.
teacher clearly. A lecture can be stimulating, There is very little attention paid to the
interesting and motivating to the students if individuals. The emphasis is on the subject
the teacher prepares it properly. matter of activity that is introduced. This
The lecture method proves of greater method has a formal approach. An information
advantage when combined with other approach with this method is more favourable
methods. The use of visual materials is of in teaching such activities where there is some
considerable help in aiding students, to retain variation in the performance of individuals.
the contents of the lecture. This method can be profitably used after
When using the lecture method the teacher paying due attention to the problems faced by
should also be aware of the limitations of this the individuals.
method, which are mentioned as follows: (c) Individualized Instruction Method: It is
(i) It is a teacher-centered activity and may based on the principle that learning is highly
encourage lack of participation on the individualized. In this method attempts
part of the students. are made to provide by different means for
individual differences within the pattern of
(ii) Many student lack ability to learn by this the group structure.
method.
(iii) It may lead teachers to ignore more Directed-Practice Method
effective methods. Assignments for extra practice of selected yogic
The attention span of more immature practices out of class hours enhance skill and
students is too short to benefit from a long performance levels of the students. Necessary
lecture. introduction along with the preliminary practice
of selected yogic exercises like Sirasasana, Uddiyana,
Kapalabhati, and Nauli, Purificatory processes, etc.,
may be done in the class and the efficiency could
be developed through out-of-class practice. The
students should be encouraged to do out-of-class
practice and the teacher may check the results
during subsequent classes and give additional
suggestions for further practice. Obviously,
the success of this method depends upon the
motivation the students get and the rapport they
build with their teacher.
(a) Project Method: The aim of this method
Fig. 10.11: Lecture Method is to enable the students to put into practice
196
Teaching Practice
what they have learned in the class. It may receive proper orientation and understanding
also be of help for students to learn related of the technique and purpose of the method.
information. When the time is short in In other words, a method should always be
the regular schedule the projects, such as considered as a means to an end and not the end
preparing note-books on the yogic practices in itself. The method should allow for individual
undertaken, collection of related material differences and stimulate both creativity and
from various sources, preparing models, and independent thinking in the students. In yoga,
the exhibits of the yogic practices, planned the teaching method has to be eclectic, drawing
observations of seminars, conferences, as well upon useful vital contributions from several
as visits to different well-known yoga centres existing methods.
represent valuable help to teaching under this
method.
10.3 Teaching Yoga in a
Group Setting
[Please refer Appendix I for Teaching
Techniques of Āsana Through Eight-Stepped
Method to page 203.]
Teaching yoga in groups is a different ball game.
The focus a private yoga teacher can have in a
group-yoga setting can still be intentional and
mindful of the independent needs of the person
with regards to individual sequencing. Sequencing
of the individual is possible in a group-yoga setting.
Fig. 10.12: Yoga Demonstration in Class It is not as effective as one-on-one sessions, and it
is certainly not easy to address the needs of many
(b) Demonstration Method: Demonstration at once. You cannot customize a group lesson to
refers to non-competitive type performances please everyone, but you can begin to develop
with emphasis on skill and form. skills of teaching many at one time.
Demonstrations are of value, if properly Demonstration ability in a group depends
directed to both performer and viewer. upon precise instructions by the teacher.
Demonstration Method as a technique for Formal instructions are best suited during the
the use of the class has some disadvantages. initial stage of practice. Instructions could be
The scope of learning is restricted. It utilizes divided into parts: one that are given verbally
existing talent rather than developing new before the beginning of the yogic practice; two
skills. However, the Demonstration Method that accompany performance of the activities
serves as an excellent group method. individually or by the group; three that are
Unfortunately, there appears to be no simple extended by way of information or corrections
formula for selecting the best method. This after the completion of the activities. Initial
depends on the conditions available, such as time, instructions prevent the student from adopting
space and equipment. The teacher should have incorrect habits which they might have to unlearn
the skill to use a particular method and adapt it later. Practical instructions guide the students for
to the prevailing conditions so that the students correct and efficient performance.
197
mutual help and understanding. These qualities

in a class should emanate from the leadership of
the teacher. This develops social consciousness
in students and makes them aware about their
responsibility to the group.
The students or participants of yoga may be
grouped under the following headings:
zz Beginners’ Group: This group may involve
persons of all ages, males and females, young
and old and special individuals who are making
Fig. 10.13: Yoga in Group Setting their first acquaintance with yoga. They need
a general background of yogic discipline and
The following guidelines in a group setting can motivation to continue with yoga.
help the teacher convey instructions clearly:
zz Be sure that you have the attention of
everyone in the class before any instructions
are given.
zz When a long explanation is needed it is better
to make the learner sit down and it will be
even better if they sit close to the teacher.
zz Ideally, explanations can be best provided in
the relaxation phase between two asanas.
zz Make your instructions brief, perfectly clear
and your voice must be audible to the learners. Fig. 10.14: Group Programs
zz The instructions should be given for only one zz Experienced or Advanced Group: This
thing at a time. group may consist of persons who have
zz Try to use different words and expressions some experience of yoga and wish to advance
to catch the attention of the students. For further to gain more varied and deeper
example, if students do not understand your experience. Their expectation is to acquaint
vocabulary in the first attempt, use different themselves with a greater number of yogic
words while repeating the instructions. practices and indulge in subtler and higher
practices intensively.
zz Describe the technique and procedure of any
activity before the students are actually asked zz School Children: This is a select group
to practice. ranging from the age of 6 years to 16 years.
School children need exposure in the field of
If students are provided with suitable lesson
yoga based on their immediate needs of their
content in a competent and stimulating fashion,
age and temperament.
they will take interest in learning and rarely cause
trouble. One essential step which can be taken zz Special Attention Groups: These individuals
to reduce the problem of control is to create can vary on the basis of age, like children and
an atmosphere of natural freedom, friendliness, adults, on the basis of gender, on the basis of
198
Teaching Practice
individual problems of health, abnormality listening will be able to verbally communicate the
or handicaps. Such individuals need special finer techniques to others in the future.
attention which is possible in a homogeneous
group but not in a heterogeneous group.
Designing and Implementing

Group Program
Yoga training program controlled in a group setting
is as powerful as the one managed exclusively,
in view of both the subjective perception of
the aspirant and objective measurement of
performance. One clarification for the comparable
results is that every program approach has its
Fig. 10.15: Communication
own that actuates constructive outcomes on the
potential ability. While individual-based program Not all yoga students have the same ability and
is ventured to give the most extreme chance grasping power. There are numerous learning
to rehearse with negligible waiting time and ways, such as listening attentively to teachers’ cues,
diversions from other individuals, group-based learning by assistance from demonstration teacher
yoga training may have its own advantages. and learning just by copying the teacher’s through
To begin with, the group setting gives chances which different students learn. It is important for
to social interaction. Besides, practitioners are a good yoga instructor to be a good listener when
essentially competitive, and this inspires them for the students ask questions.
better performance. In a group, a stronger sense
of proficiency can be established if a practitioner
can effectively exhibit the procured skills in
front of his/her peer. Moreover, this apparent
skill may facilitate and support the practitioner’s
involvement in physical activities influencing their
fitness and in the training of yoga.
It has been found that the group setting may
give extra social benefits, as group interaction
encourages practitioner’s motivation to achieve
goals and to be succeed. Fig. 10.16: Visual Demonstration of Yoga Postures
Communication Skills, Time Management, There are individual differences related to the
manner in which various kinds of sensory
Priorities and Limits information are effectively used by the students.
A proficient yoga instructor/teacher should be Some students have remarkable ability to quickly
competent to explore the mind of each student organize visually presented information. It is
and one should be a good communicator. The desirable that the teacher himself should give
yoga student who learns predominantly by the demonstration of a particular yoga practice.
199
The teacher can communicate with his/her 5. Living life as per yoga asanas practised:
students better through the demonstration staged It is appreciable for yoga practitioners to do
by him/her. At the same time he/she should yoga in their own way and avoid any kind of
verbally explain clearly the fundamental principles comparisons with anybody else.
underlying the yoga practice. Any practice by the
students must be preceded by visual demonstration
to be more effective. Learning ACTIVITY
Yoga offers some great insights and reminders. Assume that you are a yoga instructor. Some students are
Yoga can help with time management in the not able to do some yoga asanas as per your instructions.
following five ways: What will you do in such a situation?
1. Be Focused: Remember to be focused.

Suppose one is practising balancing in Question-Answer Session
Vrikshasana or the Tree Pose, then at that A small question-answer session is very helpful at
point of time do not even try to think anything the end of the unit to evaluate the effectiveness
else because this will cause you to lose your of the session and remove any difficulties/doubts
balance and you may fall. Similarly, one would of the students.
not be able to get work done or practise well The following hints will be useful in conducting a
the yoga postures if he/she stops every five question-answer or discussion session:
minutes to check on the social networking
zz Encourage the students to ask their questions
sites or emails. So remember to do one thing
or address their comments to the group for
until that work is finished, and then focus on
discussion.
another task.
zz Never discourage or ridicule any student’s
2. Be Disciplined: Meditation or yoga practice questions or contribution howsoever small it
on a daily basis requires a lot of discipline in may be.
the practioner’s life.
zz Try to draw all students into discussion rather
3. Giving Priority: One should prioritize the than those few who are always ready to talk.
most significant things to be done on their zz It is wise to limit the discussion to a few
to-do list and then start with those things important points.
which always help in achieving a balanced
zz The teacher is expected to know more than
life. The things which make one satisfied and
the students about the points of discussion.
relaxed such as practising yoga, eating healthy
If the teacher is not prepared to answer any
food, going on long walks, and enjoying and
question or does not know about a particular
laughing with friends and family, should be point, he should not hesitate to say so. Instead
given priority, as this will make the person feel he should say that he would find out the
happy and have a balanced life. answer and explain that in the next class.
4. In need ask for help: It is not easy for any zz Remember that young children are not mature
practioners to learn the yoga postures without enough to participate in a group discussion so
somebody’s help, asanas integrity and subtle a different approach is necessary to encourage
nuances. them to share their experiences.
200
Teaching Practice
zz Exercise some control over the time spent on the nature of the task before the beginning
questions. Steer the discussion to important of the practice and is given sometime to
and relevant questions. Do not sacrifice integrate the initial cues from observing the
valuable time on those points that are not demonstration and listening to instructions.
important. Brief, clear descriptions of the activity with
repeated demonstrations and pointing out
SUMMARY likely faults bring good results in yoga.
zz An effective teaching depends on the
zz Teaching Yoga transmits dual benefits apart knowledge of important principles of
from its wonderful concepts of learning. The anatomy, physiology, psychology, pedagogy
person who teaches yoga to others benefits and yoga so that the teacher may be flexible
learners by making a contribution to their in modifying the method. These principles
good health and for bringing about ultimate also provide sound base for selection and
happiness in their lives. formulation of methods.
zz A yoga instructor can experience a growth in zz The lecture method proves to be of greater
his/her personality. The recent popularity of advantage when combined with other
yoga has provided many new opportunities methods. The use of visual materials is of
for yoga professionals to work as instructors considerable help in aiding students to retain
in resorts, gym, schools, health centres, tourist the content of the lecture.
resorts, housing societies and also in large
organizations. zz In response-to-instruction method the
teacher gives precise instructions which
zz Activity is necessary for learning. Learning is
precede, follow or are concurrent with a
a process of experience. Unless the student is
demonstration and all students respond to the
involved in the experience of activity he/she
instructions of the teacher in the same way.
may not be able to learn. Therefore, practice
is essential, especially for motor-learning or zz The aim of project method is to enable the
skill-learning. Again it is not mere practice students to put into practice what they have
but the correct practice that is important. learned in the class.
Complex motor skills require more repetitions zz In group of settings, there may be persons
of correct practice. who have some experience of yoga and wish
zz Observing capacity is a way of emphasizng to advance further to gain more varied and
attention, awareness, self examination, deeper experience. Their expectation is to
intention, and skilful action. Behaving acquaint themselves with a greater number
mindfully involves communicating from a of yogic practices and indulge in subtler and
place of awareness, while maintaining an higher practices intensively.
intention to hold space for others. zz The progress of science in various fields
zz Visual demonstration of the practice is one has developed techniques that have made
of the most effective way to enhance the knowledge widely available. These radically
learning of a motor–skill. However, the alter our systems of communication. The use
learning is hastened if the student is able of computers for example, has reduced the
to grasp an intellectual understanding of need for man-power in the area of teaching.
201
zz The teacher is expected to know more than 3. Justify in brief the need of demonstration for
the students on the points of discussion. If a yoga teacher.
the teacher is not prepared to answer any 4. Differentiate between directive and non-
question or he is not sure on any point, he/ directive dialogue.
she should not hesitate to say so. He/she
5. What are the benefits of group classes?
should instead say that he/she would find out
the answer and explain it in the next class.
Long Questions
1. Explain the factors that go into well-developed
KEYWORDS communication skills.
Aspirants: A person who aspires to do or to be 2. Discuss the various methods of teaching yoga.
something. 3. How do the methods of teaching help
Demonstration: It is the act of exhibiting the yoga students get good classes? Elaborate.
practice as a method of teaching. 4. Describe sitting arrangement in terms of
Discipline: It is a system of rules of conduct or a yoga-teaching classes.
method of practice. 5. How can a yoga teacher deal with difficult
Principles: A fundamental truth or proposition students? Discuss.
that serves as the foundation for a system of 6. Discuss ‘good listening’.
belief or behaviour.
7. Yoga teaching can be a successful career
option. Discuss.
FURTHER READINGS
Short Questions Teaching Practices – published by Kaivalyadham
1. Write down the difference between a lesson
The Heart of Yoga: Developing a Personal
and a session.
Practice – T. K. V. Desikachar
2. Name the different methods of teaching
The Yoga of the Yogi: The Legacy of T.
yoga.
Krishnamacharya - Kausthub Desikachar
202
Appendix
Appendix
10.3 Teaching Yoga in a Group Setting (Page no. 197)

Teaching Techniques of Āsana Through Eight-Stepped Method
Step I
1. Name of the Asana which is being taught. It should be given in English, Sanskrit and the local
language.
2. Meaning of the Āsana. e.g. Tadasana, ‘tada’ in Sanskrit is palm tree.
3. Justification: Final position will be like that of a palm tree.
4. Category: Whether the Āsana is cultural, meditative or relaxing posture.
5. Complementary for the Āsana.
6. Type of the Āsana: whether the Āsana is Prone, Supine, Standing or Sitting.
7. Counts: 4 or 8
Step II
Demonstration
First tell about ‘Sthiti’ (initial posture) and Shithila (relaxing posture).
1. Sthiti: Tadasana
Relaxation: Shithila Tadasana – legs apart, hands hanging Loosely
(For Standing Asanas)
2. Sthiti: Dandasana
Relaxation: Shithila Dandasana
(For Sitting Asanas)
3. Sthiti: Lying on stomach with hands stretched above your head and legs together.
Relaxation: Makarasana (For Prone Asanas)
4. Sthiti: Lying on your back with hands stretched above your head and legs together.
Relaxation: Shavasna
(For Supine Asanas)
Breathing is normal for all sthiti positions.
Silent Demonstration
Demonstration with counts.
Demonstration with counts, breathing and explanation.
203
Step III
Limitations and Benefits of the Asana.
a) Teacher must emphasize on Limitations and ensure that a person does not perform a posture
contra-indicated to him or her.
b) Benefits (Physical, Therapeutic and Spiritual) to be told to the students.
Step IV
Individual practice: The class will follow the instructor and the demonstration and practice of the
Asana. Correction can be done by the instructors.
Step V
Practice in pair: Class will be divided into two groups A & B. When ‘A’ group is performing, ‘B’ group
will be watching; make corrections if necessary and vice versa. The teacher and the demonstrator can
also make corrections.
Step VI
Key points: Demonstrator again performs the Asana according to the instructions from the teacher,
with subtle points (like bending of knees, closing eyes, breathing etc.) involved in the practice and
proper explanation at every stage.
Step VII
Whole group practice
a) Teacher instructs, while all the students will perform.
b) Teacher must emphasize on synchronization of body, mind and on stretching position and
compression position.
Step VIII
Questions and Answers session with closing prayer.
The teacher will clarify the queries of the student if any.
Closing prayer saluting Patañjali:

Yogena chittasya padena Vaachaam malam Sharirasya cha vaidyakena
Yo paakarottam pravaram muninaam Patanjalim Praanjaliranatosmi||
Meaning: We salute the sage Patanjali, who has given Yoga for healthy mind and body, medicine for
physical ailments, grammar for the speech.
INITIAL POSTURES FOR ALL ĀSANAS

Sthiti (initial) and Shitila (relaxation) postures for all shitilikarana Vyayama and Yogasana.
Sthiti: Initial standing posture – Tadasana
204
Appendix
1. Stand erect with feet close together.

2. Place the hands along the thighs with fingers stretched out.
3. The legs, trunk and the head are aligned in a straight line.
4. Close the eyes and observe the balance.
Śithila Tadasana – Standing Relaxation Posture

1. Stand erect with legs about six to twelve inches apart, hands hanging freely by the side of the body
with the shoulders collapsed.
2. Make sure that the body is completely relaxed.
3. Gently close the eyes.
Śthiti Initial Sitting Posture – Dandasana

1. Sit with both legs stretched with heels together.
2. Place the palms on the floor by the side of the buttocks.
3. Keep the spine, neck and head erect.
4. Close the eyes.
Śithila Dandasana – Sitting Relaxation Posture

1. Sit with legs stretched apart and relax.
2. Slightly incline the trunk backwards, supporting the body by placing the hands behind.
3. Fingers point backwards.
4. Let the head hang freely behind or rest on either side of the shoulder.
Sthiti Initial Prone Posture

1. Lie down on the abdomen with legs together toes pointing outwards, the soles of the feet facing
up and chin touching the ground.
2. Stretch the hands straight above the head, biceps touching the ears and palms resting on the ground.
3. Close the eyes.
Prone Relaxation Posture – Makarasana

1. Lie down on the abdomen with feet wide apart, heels touching the ground and facing each other.
2. Bend both the elbows and place the right palm on the left shoulder and the left palm on the right
shoulder.
3. Rest the chin at the point where the forearms cross each other.
205
Initial Supine Posture

1. Lie down on the back with legs together.
2. Stretch the hands straight above the head, biceps touching the ears and the palms facing the ceiling.
3. Close the eyes.
Supine Relaxation Posture – Shavasana

1. Lie supine on the ground with hands and feet apart.
2. Slightly stretch the body and allow the whole body to relax completely with eyes gently closed.
3. Become aware of different parts of the body starting from toes to head. Feel the spread of
relaxation in all parts of the body progressively.
4. With regular long practice, the relaxation will become deeper, natural and spontaneous. Then the
whole body is relaxed to the extent that one forgets the body. The mind experiences alert full rest.
206
Bibliography and Some Reference Books
Bibliography and Some Reference Books

1. Acharya Balkrishnan (2007), “Yog in Synergy with Medical Science”, Patanjali-Divya Prakashan.
2. Aiyer, K N (1975), Laghu Yoga Vasishta, Theosophical Publishing House, Original Author:
Abhinanda, ISBN 978-0835674973.
3. Basavanthappa, B T ( 2007), Psychiatric Mental Health Nursing, Jaypee Brothers and Medical Publishers.
4. Dr. Nagendra, H. R., and Dr. Nagaratna, R., (1997), New Perspectives in Stress Management, Swami
Vivekananda Yoga Prakashana, Bangalore, India.
5. George Fink (Ed) (2010), Stress Consequences: Mental, Neuropsychological and Socioeconomic, Mental
Health Research Institute of Victoria, Parkville, Melbourne, Victoria, Australia, Academic Press,
San Diego, CA, USA.
6. Kumari S., Nath, N.C.B., and Nagendra, H.R.(2007), Enhancing Emotional Competence Among Managers
Through SMET Journal of the National Academy of Psychology (Psychological Studies), 52(2): 171-173.
7. Mishra, Lakshmi C, (2003). Scientific Basis for Ayurvedic Therapies, CRC Press, New York.
8. Patra, S., and Telles, S. (2009), Positive Impact Of Cyclic Meditation On Subsequent Sleep, Medical Science
Monitor 15(6): CR375-81.
9. Sarang, P. S., and Telles, S (2006), Oxygen Consumption and Respiration During and After Two Yoga
Relaxation Techniques, Applied Psychophysiology and Biofeedback 31(2): 143-53
10. Sarang, S.P.and Telles, S 2006, Cyclic Meditation – A Moving Meditation – Reduces Energy Expenditure
More Than Supine Rest, Journal of Indian Psychology; 24(2): 44-51.
11. Sarang, S.P.and Telles, S(2007), Immediate Effect Of Two Yoga-Based Relaxation Techniques On Performance
In A Letter-Cancellation Task, Perpetual and Motor Skills, 105(2): 379-385
12. Srivastava, Kalapana (2012), Concept of Personality Indian Perspective, Indian Psychiatry Journal;
21(2): 89–93).
13. Subramanya P, Telles S. (2009), Effect of two yoga-based relaxation techniques on memory scores and state
anxiety, Biopsychosoc Med, 3(1): 8-12.
14. Swami Abhedananda (1967), Yoga Psychology, Published by Swami Satyakamananda, Ramakrishna
Vedanta Math, Kolkota).
15. Swami Ramdev (2009), “Pranayama Rahasya: Secrets of Prānāyāma, with Scientific Factual Evidence”,
Diamond Pocket Books (P) Ltd.
16. Swami Ramdev (2005), “Yog Darshan”, Diamond Pocket Books (P) Ltd.
17. Vempati, R. P., and Telles, S. (2000). Baseline Occupational Stress Levels and Physiological
Responses to a Two Day Stress Management Program. Journal of Indian Psychology; 18(1 & 2):
33-37.
207

Yoga Guidebook - Level-1 (6 Feb 2017)

Uploaded by

Copyright:

Available Formats

Yoga Guidebook - Level-1 (6 Feb 2017)

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Yoga Guidebook - Level-1 (6 Feb 2017)

Uploaded by

Copyright:

Available Formats

Certification of

Published & Printed by

Regd. Office: E-77, South Extension, Part - I, Delhi-110049

Under the Yoga Scheme managed by

May All Be Happy

New Delhi (Ajit M. Sharan)

15% 15% 15%

Introduction to human body and psyche

10% 10% 10% 10% 10% 10% 10%

Yogic Sukshma Vyayama and Shat Kriyas

Surya Namaskar and Yogasana

Pranayama and Meditation

Pranayama and Meditation

Knowledge Skill Knowledge Skill

6.3 Principles and Skills for Educating Aspirants

1.1 Etymology of Yoga

samatvam yoga ucyate || equanimous in success and failure. Yoga is the

yogah karmasu kausalam || Buddhi-yukto jahatiha ubhe sukrta-duskrte, Tasmad

1.2 Brief Introduction about the

Did You Know?

Post-classical Yoga Babaji Maharaj, Shymacharan Lahiri, Yukteshwar

It is a common misconception that yoga should be

Notes The Prakriti is comprises of three gunas – sattva

Further the Bhagvad Gita says,

Anapaekshah Suchirdaksha udâseeno gatavyathah, chants. This style of devotional remembrance

The 4 major laws of Karma Yoga are described

Fig. 1.6: Hatha Yoga

b. Slow down your breath to rhythmic Phase

Pancha Kosha 4. Vijnanamaya kosha or the wisdom/higher

Chakra Locations Neti, Jala Neti, Kapálabháti, Agnisára, Vaman Dhouti

Yoga Asanas Physical Culture

The effect of asanas in Patanjali’s Yoga Sutras results in the

When asanas are done in a slow and steady manner as per

Asanas bring about an increase in the tone of the muscles,

They regard physical body as an instrument for the journey

A strong body is necessary to undergo stresses and strains

zz Do not hold breath unless it is specifically

Upanishads: Each of a series of Hindu sacred

Fig. 2.2: Yoga and Spirituality

Aims and Objectives Swami Swathmarama’s Hatha Pradipika describes

Six cleansing process: instructions on the practice of postures (asanas),

of minerals, which strengthens the dhatus (tissues)

Importance of Vegetarian Diet Gheranda Samhita

Siva Samhita It is not only important to have a healthy diet, but

Generally, kapalbhati is understood as forceful,

Neti Dhauti Nauli

range of motion and strength as well as enhance

Health and Fitness Benefits Therapeutic Benefits

Fig. 2.6: Benefits of Yoga

2.7 P urpose and importance of

Short Questions Hatha Pradipika – interpretation by various

Yoga means union or integration of human personality.

of kaivalya is a state wherein all the miseries and

Yoga is a Hindu tradition. Yoga is a technology that any

aspect defines itself differentily in different 3. Fantasy or imagination (vikalpa),

2. Styan – mental languor (lethargy) or

Table 4.1: Body System, Organs and their Functions

4.3 Introduction to Sensory sight, smell, taste, touch, and hearing. In order to

Fig. 4.5: Nose Structure

1.2 Brief Introduction about the

b. Slow down your breath to rhythmic Phase

2.7 P urpose and importance of

4.3 Introduction to Sensory sight, smell, taste, touch, and hearing. In order to

5.1 Health, its Meaning Balance

Rajas and Tamas can be unbalanced by stress and 5.5 Concept of

6.1 Human Psyche: Yogic and Behaviour and Consciousness

6.4 Mental Hygiene and Role of To create happiness: Another objective of mental

Bend and straighten each finger separately 4. Hand movements

With both the hands stretched straight in

8.1 Introduction to Suryanamaskar the abdomen and diaphragm, throws out the