GRATED APPROACH

YOGA THERAPY

for

^^^^^^^^^^^^

Or R NAGARATHNA
AND
Dr H R NAGENDRA
 VOSA
FOR
PROMOTION OF POSITIVE
HEALTH

Dr R NAGARATHNA. M.D.(Gen. Med.),

F.R.C.P.(Edlnburgh)

Dr H R NAGENDRA. ME., Ph.D.,

Published by
Vivekananda Yoga Research Foundation
Swanii Vivekananda Yoga Prakashana
# 1 9 . Hknuth B h a v a n , Gavipurani C i r c l e ,
k e m p e g o w d a Napar, Bangalore - 5 6 0 0 1 9 .
Yoga for Promotion of Positive Health: An introduction booklet of Yoga
practices for Promotion of Positive Health written by
Dr. R. Nagarathna and Dr H R Nagendra published by Swami Vivekananda
Yoga Prakashana and printed by Rashtrottana Mudranalaya,
1 / 8 t h D e m
Bangalore - 560 019, pp'178+10 pb, y

© Reserved

Revised First Print: January 2008

Reprint: June 2009

Price : Rs. 60/-

ISBN 978-81-87313-08-3
Published by :
Vivekananda Yoga Research Foundation
SWAMI VIVEKANANDA YOGA PRAKASHANA
# 19, Eknath Bhavan, Gavipuram Circle,
Kempegowda Nagar, Bangalore - 560 019
Ph.:(080) 30922900 Telefax : (080) 26608645
E-mail : [email protected], Web : www.vyasa.org

Printed at:

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Bangalore - 560 019.
Phone : (080) 26612730, 26612732.
 PREFACE

Man has stepped into the third millenium. Medical men are work-
ing with many technologists to offer better health care, world
health organisation is engaged in taking stock of global health
status and taking necessary steps to raise the health standards.

Scientific aptitude that entered medical profession in the begining

th
of 20 century made rapid strides in eradicating epidemics and
pandemics, through invention of antibiotics and vaccines.
Although nutritional deficiencies and infections continue tobe
the major problem in the under developed and developing
countries, the scinerio in developed countries is totally different.
Hi-tech medical facilities with fascinating advances in spare part
surgeries, although has made life more comfortable, with a life
expectancy of greater than a hundred years, the expected quality
of life, with harmony and peace seems to be far from reality.
Problems of stress, stress related ailments, stundent unrest,
breaking up families, are all on an exponential rise. The frustrated
patients are moving towards alternative so called non-scientific
therapies.

Deep thinkers, have raised questions as to why this way? what

went wrong in our health delivery system? why the mental and
social health problems are on the increase? what should we do to
prevent such problems? can we raise the basic health level to
greater heights as a preventive programme rather than do fire
fighting after ailments have shown up? What are the markers of
positive health? Is positive health a single state? what are the
measures of positive health at the physical, mental, social and
spiritual levels? what are the tools for acheiving states of positive
health?
Health professionals who started by giving releif to their suffering
sick fellow beings, through medicines and surgeries, are now
faced with such newer questions because of the need of the hour.
Most of the common health and social problems cannot be solved
through germ theories, antibiotics or surgeries. The advent of
fascinating diagnostic tools has started pointing to the role of
mind on matter. B i o c h e m i c a l , psycho-neurophysiological,
immunological researchers are all recognizing the role of mind,
the life style, suppressed emotions, stress etc. in the causation of
many of these challenges of the millenium. Several research
publications on the value of positive thinking , prayer, spiritual
healing, mind-body medicine, yoga, acupunture, Qigong therapy,
energy medicine are being poured into medical journals in spite
of the resistance from hard core matter based pharmaceutical
and surgery oriented researchers.

Now in the turn of the millenium, health professionals are forced

to accept the paradigm shift in our approach to understanding
human health problems. Mental health is being studied in all its
facets. A large reserch team is at work in WHO, during this year
of mental health, to find out methods of promoting the mental,
social and spiritual well being of the human race at large.

Yoga, a science not less than 5000 years old has addressed a
normal man to move towards higher states of harmony and peace
both as an individual and also as a social being. Through years
of introspection, practice and dialogue a huge knowledge base
is available in this soil of spiritual seekes who meditated in the
caves of Himalayas. The fund of knowledge that has been handed
over to us by these keen researchers is gaining recognition by
the health scientists as valuable tool to raise the basic human
consciousness towards a harmonious life style of contentment
and peaceful living.

sVYASA with scientific research as its base has used many of

these techniques from the yoga lore and demonistrated its value
in promotion of positive health in several areas.

Positive physical health in the form of improved muscle strength,

stamina, dexterity, immune stability have been acheived after
the integrated approach of yoga for Positive physical health.

(ii)
Improved perceptual sharpness, intelligence, memory,
emotionalstability that are indicators of positive mental health
have been acheived after yoga pracitces.

Use of yoga in rehabilitation of socially sick persons from remand

homes, prisons etc. has been acheived. The crime rate reduced
in many cities of USA when one percent of the population
practised transcendental meditation. Prevention of many of the
stress related health problems are possible through yoga practices.
Large number of general public, professionals, executives etc,
are drawn towards these PPH programmes to not only prevent
the dreaded diseases like heart attacks and cancers, but also to
promote their own family harmony and peace.

This booklet takes you through a glimpse of the huge knowledge

base from which relevent concepts, and practices have been culled
out to make it practicable for common, working busy person
today.
We are indebted to Sri Mohanji, Sri N. V. Raghuram for their
contribution to the knowledge presented in this book. We thank
Sri Ganga Nigombam, Kum Jayanthi Devi, Sri Sanahal Sharma
Phurilatpam, Sri Natesh and many other Yoga Therapists for their
help in preparing and publishing this booklet.

R Nagarathna
H R Nagendra

(iii)
 PRAYER

Namaskara Mudra

Sit in any comfortable meditative posture and adopt

Namaskara Mudra. Close the eyes. Observe your whole
body and breathing. Turn your mind inwards. Begin your
yoga session with chanting the f o l l o w i n g verse from
Upanisads praying for the welfare of the teacher and the
student:

vS> UgHlclelj Spreg Ug<M ^T^ratl

5b ?nftT: TTTftr: ?nftT: ll

Om sahanavavatu, Sahanou bhunaktu,

Saha viryam karavavahai ,
Tejasvinavadhitamastu, ma vidvisavahai
S S f

Om Santih, Santih, Santih.

May he protect us both (i.e., the teacher and the student).
May he nourish us both. May we both work together with
great energy. May our study be enlightening and fruitful.
May we not hate each other. Om Peace, Peace, Peace.

(IV)
 Positive -Health

CONTENTS
Page Nos.
|T"| CHALLANGES AND SOLUTION 1
1.1 Introduction 2
1.2 Understanding Yoga 3
1.3 Definition of Yoga 3
1.4 The Four Streams of Yoga 7
1.5 Why Yoga? 9
1.6 Yoga Way of Life and Society 17

[T] HEALTH -the "IAYT" way 19

2.1 Concept of Health and Yoga 19
2.2 The Five Layers of Existence 20
2.3 The Science of Illness 27
2.4 The Integrated Approach 36

[ T ] BREATH - THE BRIDGE 41

3.1 Introduction 41
3.2 Breathing Practices 42
Standing 42
3.2.1 Hands In and Out Breathing 42
3.2.2 Hands Stretch Breathing 43
3.3.3 Ankles Stress Breathing 45

Sitting 45
3.2.4. Dog Breathing 45
3.2.5. Rabbit Breathing 46
3.2.6. Tiger Breathing 47
3.2.7. Sasankasana Breathing 48
Supine 49
3.2.8. Straight Leg Raise Breathing 49

•|~4~] LOOSEN YOURSELF 51

4.1 Introduction 51
4.2 Sthiti (initial) and Sithila (relaxation) postures for all 52
Sithillkarana Vyayama and Asanas.

v
4.3 Sithillkarana Vyayama (Loosening Exercises)
4.3.1 Jogging
4.3.2 Forward and Backward bending
4.3.3 Side bending
4.3.4 Twisting
4.3.5 Pavanamuktasana Kriya

HARMONISE AND RELAX

5.1 Suryanamaskara
5.2 Yogasanas (Theory)
5.3 Practice of Yogasanas and Relaxation
Standing Postures 70
5.3.1. Ardhakati Cakrasana
5.3.2. Ardha Cakrasana
5.3.3. Pada Hastasana
5.3.4. Trikonasana
5.3.5. Parivrtta Trikonasana
5.3.6. Parsvakonasana
Sitting Postures
5.3.7. Vajrasana
5.3.8. Sasankasana
5.3.9. Sup ta-Vajrasana
5.3.10. Pascimatanasana
5.3.11. Ustrasana
5.3.12. Vakrasana
5.3.13. Ardha Matsyendrasana
5.3.14. Hamsasana
5.3.15. Mayurasana
Prone Postures
5.3.16. Bhujangasana
5.3.17. Salabhasana
5.3.18. Dhanurasana
 Positive "Health

Supir.L Posture 93
4.3.19. Sarvangasana 93
4.3.20. Matsyasana 94
4.3.21. Halasana 95
4.3.22. Cakrasana 97

Topsy Turvy Postures 98

4.3.23. Ardha Sirsasana 98
5.3.24. Sirsasana 99
Relaxation Techniques 101
5.3.25. Instant Relaxation Technique (IRT) 101
5.3.26. Quick Relaxation Technique (QRT) 102
4.3.27. Deep Relaxation Technique (DRT) 102

1~6~| BALANCE - THE VITAL LIFE 105

6.1 Prana and Pranayama 105
6.2 Schools in Pranayama 109
6.3 Postures for Pranayama and Meditation 110
6.3.1 Vajrasana 110
6.3.2 Siddhasana and Siddhayoni Asana 110
6.3.3 Sukhasana 111
6.3.4 Padmasana 112
6.4 Mudras for Pranayama 113
6.4.1 Cin Mudra 113
6.4.2 Cinmaya Mudra 113
6.4.3 Adi Mudra 114
6.4.4 Brahma Mudra 114
6.4.5 Nasika Mudra 115
6.5 Preparatory Practices for Pranayama 115
6.5.1 Cleansing Breath (Kapalabhati Kriya) 115
6.5.2 Vibhaglya Svasana 117
6.6 Pranayama 121
6.6.1 Surya Anuloma Viloma Pranayama 121
 6.6.2 Candra Am loma Viloma Pranayama 121
6.6.3 Nadisuddhi Pranayama 123
6.6.4 Cooling Pranayama 124
6.6.5 Bhramari Pranayama 129

pT| VANQUISH THE ROOT CAUSE - ADHI 129

7.1 Introduction 129
7.1.1 Objectives 129
7.1.2 Cleansing Breaths 130
7.1.3 Major Kriyas 133
7.1.3.1 JyotiTrataka 137
7.1.3.2 Neti 143
7.1.3.3 Dhouti 145
7.1.3.4 Nauli 148
7.1.3.5 Laghu Sankhapraksalana 152
7.2 Yoga and Diet 157
7.2.1 Diet - The Yogic Concept 157
7.2.2 Classification of Food 158
7.2.3 Mind over Matter 162
7.2.4 Transcendenting the Gunas 163
7.2.5 Yoga and Vegetarianism 164

|~8 | CLEANSE - INSIDE TOO 165

8.1 Meditation and Silence 165
8.2 Simple Process of Meditation 165
8.3 Nadanusandhana 166
8.4 Om-Dhyana 168
8.5 The Science of Emotion Culture 170
8.6 Correcting the Wrong Notions 172
8.7 Bringing Bliss unto Daily Activities 174

* Integrated Yoga Module for Promotion of

Positive Health (Alternate Days) 175
 CHALLENGES AND SOLUTION

1.1 INTRODUCTION
Yoga is becoming popular in all parts of the world. For the
restless mind it gives solace. For the sick, it is a boon. For the
common man it is the fashion of the day to keep himself fit and
beautiful. Some use it for developing memory, intelligence and
creativity. With its multifold advantages it is becoming a part of
education. Specialists use it to unfold deeper layers of
consciousness in their move towards perfection.
Because of its rational basis, the modern medical system has
replaced almost all the traditional systems of medicine in different
parts of the globe. It has proved itself most effective in saving
man from the fatal hands of contageous and infectious diseases.
However, new widespread psychosomatic ailments and
psychiatric problems are posing a great challenge to the modern
medical system. It is here that Yoga is making a vital contribution
to the modern medical system.
Extensive research on Yoga therapy over the last few decades
has brought out the usefulness of Yoga for dealing with these
ailments as an effective adjunct to medical management and also
for long term rehabilitation.
Prevention is better than cure" !; this proverbial saying is kept
only as an accepted proverb in modern medicare delivery system.
Hardly 1% of the budget is allotted in any country. Yoga could
play a vital role in preventing diseases. All health clubs have
started including yoga as part of their schedule and many go
only for yoga in these heatlh clubs.
Promotion of positive health is being nurtured by many who do

1
not want to be the victims of modern ailments. Yoga is playing
a vital role in this aspect in the new millennium.

1.2 U N D E R S T A N D I N G YOGA

The term Yoga has its verbal root as 3 ^ (Yuj) in Sanskrit. Yuj
means joining, 3^fr ^ftr ^ T ' (Yujyate anena iti yogah). Yoga
is that which joins. What are the entities that are joined? In the
traditional terminology it is joining of fam (Jivatma) with M<HI<HI
(Paramatma) the individual self with the universal SELF. It is an
expansion of the narrow constricted egoistic personality to an
all pervasive, eternal and blissful state of REALITY.

Y O G A IS TO U N I T E

Patanjala Yoga is one among the six systems of Indian philosophy

known as Sat darsanas. One of the great Rsis (Seer), Patanjali,
compiled the essential features and principles of Yoga (which
were earlier interspersed in Yoga Upanisads) in the form of
'Sutras' (aphorisms) and made a vital contribution in the field of
Yoga, nearly 4000 years ago (as dated by some famous western
historians). According to Patanjali, Yoga is a conscious process
of gaining mastery over the mind.
The scope of Yoga as portrayed in Bhagavadglta and Upanisads
is far more comprehensive. As Swami Vivekananda puts it "It is
a means of compressing one's evolution into a single life or a
few months or even a few hours of ones bodily existence". In
 Positive -HealtK

general, there is a growth process due to interactions ^vith nature

in all creation. But it may take thousands and millions of years
for this natural growth; that is the long, instinctive way in animals.
Man, endowed with discrimination power, conscious thinking
faculty thegfe (Buddhi) and well-developed voluntary control
systems, aspires to accelerate his growth. Yoga is that systematic
conscious process which can compress the .process of man's
growth greatly.
Sri Aurobindo emphasizes an all-round personality development;
at the physical, mental, intellectual, emotional and spiritual levels.
He means by Yoga a methodical effort towards self-perfection
by the development of the potentialities latent in the individual.
It is a process by which the limitations and imperfections can be
washed away resulting in a Super human race.
Thus, Yoga is a systematic process for accelerating the growth
of a man in his entirety. With this growth, man learns to live at
higher states of consciousness. Key to this all-round personality
development and growth is the culturing of mind.

1.3 DEFINITION OF YOGA

A. YOGA - Mastery over mind
As mentioned earlier, Patanjali defines in his second Patanjali's
aphorism - ^ f^fw fMfa: 'Yogah Citta Vrtti Nirodhah'.
(Yoga Sutras: 1.2) Yoga is a process of gaining control over the
mind. By so controlling the mind we reach our original state;
'Tada drastuh swarupe avasthanam' (Yoga
Sutras 1.3). Then the Seer establishes himself in his causal state.
This is the technique of 'mind control' prescribed by Patanjali.
Control involves two aspects - a power to concentrate on any
desired subject or object and a capacity to remain quiet any time.
All of us have been developing the first aspect namely
concentration. Rarely, the second capacity of man, to remain
calm and silent, has been harnessed. Hence, Yoga mainly
emphasizes, this second aspect. In Yoga-Vasistha one of the best

3
texts on Yoga, the essence of Yoga is beautifully portrayed thus,
T R ^ H H I S W - % T S^nfa#Tcf 'Manah Prasamanopayah Yoga
ityabhidhiyate' - Yoga is called a skilful trick to calm down the
mind. It is an 3^FT: (Upayah), a skilful subtle process and not a
brutal, mechanical gross effort to stop the thoughts in the mind.
An unskilled layman trying to repair a television set is almost
sure to spoil it, while an experienced and skilful person knows
exactly on what to lay hands and to rectify the malfunctioning.
He operates at the right place. Knowledge is the key.
Similarly, in the control of mind, a novice tries hard and gets
disgusted when he finds himself more messed up, while Yoga
gives him the necessary techniques to operate at the right place
at the right time to gain complete mastery. This skill is the trick
of allowing the mind to calm down and not to use brutal force to
stop it.
In action, Yoga is a special skill which makes the mind reach
its subtler state: <&*w\ 'Yogah Karmasu Kausalam'
(Gita 2.50). Yoga is dexterity in action. The dexterity is in
maintaining relaxation and awareness in action. Relaxed action
is the process. Efficiency in action is an outcome. Thus, Yoga
is a skilful science of gaining mastery over the mind. Yoga is
normally and traditionally conjectured and popularly known as
a process or a technique to reach the ultimate state of perfection.
However, yoga is found defined even as the states of higher
powers and potentialities and even as ultimate state of SILENCE.
Further yoga is also described as the power of all creative
endeavours and creation itself. We will now see how yoga is
described as a state and a power in various yoga and Upanisadic
texts.
B. YOGA - a state
Man leaps into higher states of conscipusness and learns to stay
and act tuned to these states. Yoga often refers to these subtle
layers of causal states'of our mind,
 Positive -Health

Yogasthah kuru karmani sangam tyaktva Dhanaiijaya,

Siddhyasiddhyoh samo bhutva samatvam yoga ucyate

Perform action, 0, Dhananjaya, being fixed in Yoga, renouncing

attachments and staying even minded in successes or failures.
Evenness is verily Yoga.

(ii) W %lfflcT f$W{ ? f ^ T WJW^ I

Tam yogamiti manyante sthiram indriya dharanam

Yoga is the state in which all ourlndriyas are beheld steadily

i.e., a state of mastery over senses and mind, as portrayed in
Kathopanisat (2.5.4).

(iii) Yoga is the state of Samadhi - the Gita proclaims:

. (Gita2.53)
Srutivipratipanna te yada sthasyati niscalah,
Samadhavacala buddhih, tada yogamavapsyasi.

Even on hearing confusing and conflicting statements when your

mind will remain steadfast, unperturbed in a state of 'Samadhi'
then you reach Yoga.
Thus, the subtle state of mind featured by 'Steadiness' is referred
to as Yoga. Yoga is a state of great steadiness at emotional
level; balance of concentration and detachment at mental level
and homeostasis at body level. It integrates the personality by
bringing body-mind coordination in a well balanced way.
C . YOGA • a power of creation
(i) Gita further portrays yoga as power of creation:

{Gita 10.8)
Vistarenatmano Yogam Vibhutin ca Janardana,
Bhuyah kathaya trptirhi srnvato nasti me'mrtam.

Krishna, tell me once more, in detail your power of Yoga and

yourglory; foriknowno satiety in hearingyour nectarean words.
Krsna through his power of Yoga shows Arjuna the ' Viswarupa
Darsana' the vision of the Universal being, by giving him divine
sight.

(ii) In 'Svetasvatara Upanisat', this is portrayed thus:

(Svetasvatara Up. 2.11)

Nihara dhumarkanalanilanam KhadyotaVidyutsphatika

sasinam, Etani rupani purahsarani Brahmanyabhivyaktikarani
Yoge.

Mist, smoke, the sun, wind, firefly, lightning, crystal, moon, -

these forms become the forerunners when Brahman is being
re vealed inyoga.
Thus, Yoga is:
(i) a process for elevating oneself through calming of mind,
(ii) also the very states of higher, subtler layers of mind, and
(iii) conceived as a creative power in man and that of the
reality itself.
 Positive "Healtk

1.4 THE FOUR STREAMS OF YOGA

There are a large number of methods of yoga catering to the
needs of different persons in society to bring about the
transformation of the individual. They are broadly classified into
four streams. Swami Vivekananda puts them as work and
worship, philosophy and psychic control. Let us briefly
understand what they are.
1. The path of work (Karma Yoga) involves doing action
with an attitude of detachment to fruits of action.
This makes man release riimself from the strong attachments
and thereby brings in him a steadiness of mind which verily
is Yoga - 'Samatvam Yoga Ucyate'. (Gita 2.48). Instruments
of action and u n d e r s t a n d i n g (Karmendriyas and
Jnanendriyas) get cleansed.
2. The control of emotions is the key in the path of worship
(Bhakti Yoga). In this moden world, man is tossed up and
down due to emotional onslaughts. The path of Bhakti is a
boon to gain control over emotional instabilities by properly
harnessing the energy involved in it.
3. The age of science has made man a rational being. Intellectual
sharpness is imminent. Analysis forms the tool. The path
of philosophy (Jnana Yoga) is apt for the keen intellectuals
and is centered around the analysis of 'happiness', the vital
contribution of Upanisads. Also many other fundamental
questions regarding the mind, the outside and inside world
and the reality are taken up. Basic questions are raised even
involving the intellect itself to reach the very basis of intellect.
4. Culturing of mind is the key for success in almost all
endeavours in our lives. The Yoga of mind culture or
psychic control (Raja Yoga) gives a practical and easy
approach to reach higher states of consciousness. It is based
on the Astanga Yoga of Patanjali's yoga system.
One of the major contributions of PatafLjali's Yoga Sutras is the
eight -limbed Yoga, popularly known as 'Astanga Yoga', which
gives a comprehensive and systematic approach for developing
the mind. The eight limbs are :
- Yama (thedisciplines,'DONT'S: Nisedhas)
2. 1 w t - Niyama (the injunctions, ' D O ' S ' ; Vidhis)

3. 3TTCR - Asana (the posture of the body)

4. Uiuimm - Pranayama (the control of Prana, the life force)
5. Hr-MI^U - Pratyahara (restraint of senses from their objects
of enjoyment)
6. STRnn - Dharana (focussing of mind)
7. £2TR - Dhyana (deconcentration)
8. uhiRt - Samadhi (superconsciousness)
7
The first five limbs come under a general heading ^fiS !
Bahiranga Yoga. In this ^feRPs^ifa the Bahirindriyas are used.
It is used for indirect control of mind. The Bahirindriyas are :
(a) ch*(Ps^ifui - Karmendriyas : Hands, feet, organs of speech,
excretion and procreation.

(b) ^ f e n f t T - Jnanendriyas; Eyes, ears, organs of smell (nose),

taste (tongue) and touch (skin).

The last three limbs are referred to as 3 ^ % T - Antaranga Yoga;

the mind is used directly for culturing itself.
Thus, the four streams of Yoga help man to develop the
personality at four different levels - physical, mental, intellectual
and emotional and simultaneously bring about spiritual progress.
Most of the other methods of Yoga - Laya Yoga, Japa Yoga,
Mantra Yoga, Hatha Yoga, K u n d a l i n i Yoga, etc., are
permutations and combinations of these basic methods of yoga.
 Positive -Healtk

Unity in diversity
It is quite likely that a beginner gets confused looking at a
host of yogic texts enumerating several methods of yogic
practices. Though the systematic classification of most of them
into four distinct streams helps him, he wonders which to choose,
which will suit him and so on. For this purpose one has to
understand the basic unity among these methods. There is a unity
in all these methods since,
(a) all these paths lead independently to the same goal and
(b) there is the same structural transformation that takes place
in the mind.
This 'Unity in Diversity' forming the core of Indian culture offers
a grand note of cohesiveness among various practices. With this
catholicity in understanding, when persons follow any one or
more of these paths, they allow a harmonious and total growth
of the personality.
Thus 'Yoga' is a vital tool for the development of man, probably
more relevant in the modern scientific era than ever before.

1.5 WHY YOGA?

Any system or process will be accepted by the common man if it
can prove its usefulness in his day-to-day aspects of life. In
the past we have seen how the society accepted and adopted
science as an integral part of its structure as technology solved
the problem of providing the basic necessities of life and offering
a more comfortable life to an individual. We have also seen,
that now society is all set for Yoga. Why? 'Yoga' offers man a
conscious process to solve the menacing problems of
unhappiness, restlessness, emotional upset, hyper-activity, etc.,
in the society and helps to evoke the hidden potentialities of
man in a systematic and scientific way by which man becomes a
fuller individual. All his faculties - physical, mental, intellectual
and emotional - develop in a harmonious and integrated fashion

9
to meet the allround challenge of the modern technological era
with its hectic speed.
The speciality of yogic processes is that, the faculties get
sharpened in tune with the spiritual progress of man. Let us now
try to understand what we mean by an integrated personality
development with spiritual growth.

A. Personality development - Physical level

Physical personality development, would not imply a bulky body
weighing a 100 kg. An ideal body has the following features
brought out by Yoga :
(i) A proportionate body with all muscles relaxed in the normal
state. It is soft like a flower and flexible to the core.
(ii) Instantaneously it can acquire a diamond's hardness. All
organs and systems in the body work in harmony and with
least abnormalities.
(iii) The chronic and acute ailments vanish or are absent in such
a body.
These aspects of personality development at physical level make
the body work most efficiently by harnessing the energies in
the right direction. At resting periods all the muscles are relaxed
and the joints remain loose to conserve energy and the metabolic
rate is very low. During normal activities, just the necessary
amount of energy is used by the body. At crucial times, under
conditions of high stress, the functions of organs co-ordinate so
nicely that the necessary energy gets evoked and flows profusely
into those regions which need more energy. The body gets all
the necessary strength to deal with the situation. This 'stamina'
through harnessing of inner vital energies and training the
different organs and systems to work in such co- ordination, can
be effectively accomplished by yogic practices. It is in this area
of application of Yoga that the specialists in physical culture,
wrestlers, sportsmen, acrobats, gymnasts, etc., are keenly
interested and are putting Yoga to utmost use.
 Positive -Healtk

B. Personality development - Mental level

The power of imagination 'Creativity' and steadfastness
(Will-power) are the two aspects of mind which come under
this head of personality development. It has been well recognised
that creativity is the core of 'Arts' and 'Technology'. It has been
seen that yogic practices enhance the creative power of man. As
such, many musicians, poets, film artists, engineers and
technologists have been attracted to Yoga.
'Will Power' is an essential requirement for all persons to
accomplish any work, however insignificant or great the task
be. There is a fine Sloka in Niti Satakam describing three types
of people:

WP$\ ^ f^T 1t#: f ^ T f^cTT: pHHPd WJT-I

(NftiSatakam)

Prarabhyate na vighna bhayena nicaih

Praabhya vighna vihatah viramanti madhyah
Muhurmuhurapi pratihanyamanah,
Prarabdhamuttamajanah na parityajanti.

Fearing possible obstacles and difficulties, the lowest do not

start the work at all. Having come to face obstacles one after
another the middle type leave the work uncompleted. But best
are they who reach out to completion of the task inspite of all
odds that torture and crush them all through
Yoga by its systematic and conscious process of calming down
the mind erases the weaknesses in the mind and builds will power
into it. In such a mind each obstacle is conceived as a challenge
and arouses tremendous energy to combat the situation. Bravery
becomes a part of the personality. Steadfast to the core, such a
person takes up with marvellous sobriety the challenges in lite
and converts them into opportunities for accomplishing his
mission.

C. Personality development - Emotional level

Our emotions control our behaviour especially at crucial
junctures. The challenges of the modern era pose a great threat
to the emotional faculty of man. Yet the culturing of our emotions
- development of our emotional faculties finds no place in the
whole scheme of education. Man looks lost amidst the atrocities
of life unable to overcome his emotional conflicts, blocks, and
turmoils. The result is deep unrest, agony and psychosomatic
ailments.
Yoga trains us to
(i) systematically sharpen and sensitize our emotions and
(ii) consciously expand and diffuse the overtones of such
sensitization. Thus, Yoga offers a fine tool for the
development of the emotional personality of man.

D. Personality development - Intellectual level

In the modern era of science, a sharp intellect plays a key role in
the scheme of education. Rather than mechanical cramming up
of information, thinking and understanding are valued more in
the learning process. The children are taught right from the
primary level to think logically and scientifically. The capacity
to analyse and correlate relevant information forms the function
of the intellect; concentration is the expression, precision is the
outcome.

However, this enhanced power of the sharpened intellect

associated with deep powerful concentration among the
intellectual cream of the society has also bound man into the
whirlpool of intellectual slavery. He finds himself unable to
come out of the strong clutches of deep concentration. Though
it is torturous and he very much wants to come out of it, he finds
 Positive -Health

himself stuck. His worries and attachments do not release

him. The development of personality at intellectual level should
not only result in an intense sharpening of the intellect but also
include, a mastery to come out of the enslaving power of the
sharpened intellect. Swami Vivekananda therefore rightly
emphasized "concentration and detachment" as the two vital parts
of education. Not only should it be possible for one to dive
deep into any subject but also be able to come out of it at any
moment. It is again the speciality of Yoga that can bring about
this comprehensive development of intellect. As we have seen,
yoga emphasizes the skill to calm down the mind and it is this
skill to pacify the mind that brings the capacity to detach. Hence,
yoga is attracting the attention of many 'intellectual sufferers',
bringing them into its fold.

E. Personality development - Spiritual basis

A man may have a very sturdy physique, amazing creative power,
a powerful intellect and a highly sensitized emotional grasp,
yet may have no iota of spiritual progress. He may not possess
even an inkling of the spiritual dimension. What then can be
said to characterise this development? Kathopanisat defines
the same thus:

TOf^TpT o q ? ^ Trf^j: q ^ ^ P d ^RRR^I

(Kathopanisat 2.1.1)
Parafici khani vyatrnat paribhuh svayambhuh
tasmat paran pasyati nantaratman,
Kascit dhlrah pratyagatmanamaiksata
avrtta caksuh amrtattvamicchan.

The self-existent lord made the senses out - going. Therefore

one sees the outer things and not the inner Self A rare, courageous
person, desiring immortality, turns his eyes away and then sees
the indwelling Sell.
Normally all of us are so structured that we look mostly outside
of ourselves - at the environment. The senses grasp things
around them - predominantly we spend the whole life in
understanding the grandeur of the world outside, solving the
problems associated with it; unravelling the mysteries therein;
using such knowledge to make our life more comfortable and
enjoyable; bringing up our children to perpetuate and sustain
the society around us; striving to set patterns of behaviour and
etiquettes of transactions, and so on. We are busy throughout.
Notwithstanding this pattern of life, some glimpses into the depths
of our inner dimension occasionally flash in all our lives. Very
few catch these glimpses but some are awfully struck by the
hitherto unknown dimensions hidden within. The search begins;
the quest starts.
Then, that person is on the march towards spirituality. Thus the
spiritual dimension of man concerns itself with the inner world -
the move towards the causal state of mind, the root of the intellect
and the substratum of the emotions. Man starts looking inwards.
It is this inward journey that marks the beginning of the spiritual
quest. An introspection, an inward look, an inner awareness,
features the quest. The subtler layers of mind unfold themselves
- the inner dimensions of the personality open out.
Thus yoga is a process of alround personality development by
(i) deep relaxation at muscular level,
(ii) slowing down of breath and maintaining balance at
Pranic level,
(iii) increasing creative and will powers at mental level,
(iv) sharpening the intellect and calming down the mind at
intellectual level,
(v) enhancing the happiness in life and equipoise at emotional
level and
 Positive Healtk

(vi) manifesting the innate divinity in man in all aspects of

life.
Yoga is not only a process for leading man towards this
astounding hidden inner personality of man by bringing mastery
over the body, mind, intellect arid emotional faculties, but also
a powerful tool to manifest those hidden potential powers in him.
As man progresses, his zeal to perfect himself grows. In the
process, he learns and understands the expressions of nature
around him. The inner growth and outer expression go hand in
hand. He starts manifesting the inner divinity in his behaviour.
His lower animal pulls and emotions - Arisadvarga, the six major
enemies of man namely kama (intense desire), krodha (anger),
lobha (miserliness), Moha (infatuation) mada (arrogance) and
Matsarya (jealousy) diminish continuously. His slavery reduces.
He starts becoming the master by gaining control over them.
And that is the growth process which is in tune with spiritual
growth.
Great scientists as great seekers of reality hesitate not, to open
themselves to unknown regions as well. There is an adventure
in it for them. The new glimpses of the inner world draw them
within. It is this openness, humbleness and humility among the
highly developed researchers of the modern scientific era that
is making them use yogic practices in their quest. They know
no prejudices. Appreciation of such developments by earlier
seekers characterises them. Yoga is leading them to open up
their spiritual dimensions. Thus Yoga can accomplish an all-
round personality development by solving the problems of man
and by bringing bliss into his life. It is for this reason that
yoga is also becoming popular day by day in all parts of our
globe just as science and technology grew popular in the society.
Yoga is a science applicable to all, irrespective of age or sex,
caste or creed, religion or sect.
On the path of yoga
As one proceeds with the practice of Yoga, the first symptoms
of progress show-up. Svetasvatara Upanisat puts it thus :

f ^ t e 4l l^fxl W i t c^fcr II
J

(H. YP. 2.13)

Laghutvamarogyamaloluptvam,
varnaprasadam svarasostavam ca;
Gandhah subho mutrapurisamalpam,
yogapravrttim prathamam vadanti.

It is said that the first signs of entering Yoga are lightness of

body, health, thirstlessness of mind, clearness of complexion, a
beautiful voice, an agreeable odour and scantiness of excretions.
Hatha Yoga Pradipika (H. Y.P.) also portrays a set of similar
characteristics.

{H. YP.2 78)

Vapukrsatvam vadane prasannata
nadasphutatvam nayane sunirmale,
Arogata bindujayo'gnidipanam,
Nadivisuddhih hathayogalaksanam.

When the body becomes lean, the face glows with delight,
ahahata nada (divine sound) manifests, eyes are pure, body is
healthy, sexual discharge under control, the appetite is increased;
then one should understand that the Nadis are purified and success
in Hatha Yoga is approaching.
• Positive -Healtk

A word of caution
Fascinated by the results, one may start over-doing yoga practices.
Deep sensitivities may sometimes increase the selfishness of man.
Unless precautions are followed, he may end up in disasters.
Yoga could become dangerous.
'Na hathat na balat', 'Not by excessive brutal persuits, not by
force' is the formula for quick progress. It is an intelligent
management, a skilful process that hastens growth. That is the
guideline in yoga.

1.6 YOGA WAY OF LIFE AND SOCIETY

Yoga not only provides techniques for the growth of man from
his animal level to heights of perfection, it carves out a way of
life for him. Yoga way of life is characterised by peace and
tranquility, harmony and health, love and happiness, precision
and efficiency. The drive for such a way of happy life is not an
indescriminate instinctive drive of an animal-man. The drive is
featured by descrimination, right understanding of happiness and
harmony and a calculated adoption of a suitable value system
congenial to the accomplishment of increasing happiness. The
drive and the norms are prescribed by the Sanatana Dharma.
The social philosophies in action today have started showing up
their inadequacies in solving the problems of man. The basic
drives used in the construct of the social dynamics considering
the macro forces operating in the social growth processes are
either too crude akin to the animal instincts (fear) or based on
ignorance about the science of happiness (economics as the whole
and soul of social growth and sex as the main drive to achieve
all happiness). Yoga way of life offers a newer understanding of
the social dynamics for the construct of an ideal society. Not
only does the Yoga way of life provides a frame-work for the
intelligent management of forces within (the inner micro world).

17
but it also provides the right basis for the macro transactions in
the society. Apart from providing a philosophical base to the
social d y n a m i c s , a w h o l e s o m e a p p r o a c h b a s e d on the
comprehensive wisdom of Sanathana Dharma is provided for
the society.
And that is the yoga way of life. Thus Yoga way of life answers
the quest of man. Hence, Yoga is now once again coming to
the fore to prove its role as vital to human growth and well
being, to social harmony and peace which alone can make an
ideal society. We are in a transition to move from an era of science
and technology to an era of Yoga and spirituality.

What is Yoga?
Yoga is not a magic or a rope trick. It is not merely a
set of Yogasanas or Pranayama or Meditation; but it is
a Science of Holistic Living consisting of a Holistic
Value System featured by health and wealth, bliss and
poise, harmony and efficiency.

What is the Basis of Yoga?

Just a every nation has its own personality, India has
spirituality for its personality; a wisdom enshrined in
the Vedas and Upanisats. That we are not just the
physical bodies but have four more subtle bodies. And
pure consciousness forms the foundation of all the five
bodies, nay, all creation. And this knowledge base
called spirituality should be the basis for social
reconstruction. And not just economic affluence and
sense pleasure as the basis for building an ideal society.
 HEALTH - THE "IAYT" WAY

2.1 C O N C E P T OF H E A L T H A N D YOGA

According to the World Health Organisation (WHO) the state

of health is defined as a state of complete physical, mental, social
and spiritual well being and not merely an absence of disease or
infirmity. It is clear from this definition that health and ill-health
are not two discrete entities as commonly understood but health
should be conceived as a continuous function indicating the state
of well being.

In the diagram, the 3rd quadrant 'the region of ill-health'

represents what normally we designate as 'Sickness'. Below this,
man acts instinctively and is akin to animal man. Coming to the
first quadrant, the region of 'normal health' the state of normal
man is indicated. As he moves along the line further up, he
becomes healthier featured by the dormant faculties expressing
more vividly in man. This is shown as the region of 'positive
health", the next region after the human spectrum. In this state,
the limitations of normal man namely the strong urges of thirst,
hunger, fear and sex are reduced greatly and are fully under
control. In the concept of Sri Aurobindo, the new faculties of
19
deeper perceptions of the world beyond the five senses emerge
in this phase of superhuman existence. Further growth leads man
to unfold even deeper layers of consciousness and widen the
spectrum of his knowledge to move towards divinity or
v
perfection'. In this march towards perfection, Yoga is a
systematic conscious process for accelerating the growth of a
human being from his animal level and ultimately to divinity. It
is a systematic methodology for an all round personality
development-physical, mental, intellectual, emotional and
spiritual components of man. Thus, Yoga in its general
methodology for the growth of man to divine heights includes
techniques useful for therapeutic applications in making man
healthier.

2.2 THE FIVE LAYERS OF E X I S T E N C E

Notwithstanding the sincere and subtle (atomic level) researches
the attempts to understand life as an offshoot of matter, a
conglomeration of atoms and molecules (called DNA & RNA),
are leading man to regions of greater complexity. Decades of
subtler and expensive research have yielded much less fruit than
expected.

However, better understanding of life appears to be forthcoming

with efforts directed towards fields of modern psychology and
parapsychology. The forerunner of many of these efforts could
be traced back to the work of Kirlian. Controversies apart, Kirlian
photography triggered the interest of a large number of scientists
and technologists all over the world. Investigations into the
unknown regions of human existence started unravelling the
mysteries of life. Parapsychology institutes have grown in
number. Sceintists have started reconsidering their hypothesis
that life also is an emergence from matter. They recognize some
existence beyond the physical body. The scientific study of the
human Aura by Tart, the professor of psychology at the
University of California at Davis, USA, delineates the following
 Positive -Healtk

aspects of human aura (a) The physical aura; (b) The

psychological aura; (c) The psychical aura, and (d) The projected
aura. In relating the experience of the psychics, the terms human
aura, Etheric double, Astral body, Thought-forms, etc., have
often been used.

Panca Kosa - five layered existence of human being

(1) Annamaya Kosa, (2) Pranamaya Kosa, (3) Manomaya Kosa
(4) Vijnanamaya Kosa , (5) Anandamaya Kosa.

Annamaya Kosa
In the tradition of Yoga and Upanisads, this concept of pancakosa
is described in Tarttireya upanisat where in the teacher Varuna
the father is guiding the student Bhrgu in his search for reality.
The son asks the father to tell him what is the most fundamental
stuff of this universe from which all creation has come. The father
leads him on through hints to perform Tapas (internal research)
to find out an experiential answer to the question. The son goes
into silence and comes back to the father with an answer that all
this universe is made up of'Anna' (matter). Every thing in the
universe is made of 'Anna', everything comes out of Anna,
everything is sustained by Anna and every thing dissolves into
Anna. Father is very happy that the son has been able to arrive
at one common principle of the external universe. This matter
21
(Anna) based aspect of our physical personality is called
Annamaya Kosa. Annamaya Kosa consists of five elements
(Pancabhutas) namely the earth (Prthvi), water (Jala or Ap),
fire (Agani Or Tejas), wind (Vayu), and space (Akasa). This is
normally nourished by the gross food that we consume.
This is what the modern science also has understood. It has
successfully unravelled the sublities of this Kosa. In his search
towards reality or the unchanging fundamental unit of this
universe, a scientist started with the external gross world of solid
matter which is simple and easy to see, divide, and do
experiments with. This search led him through steps of
understanding of this entire world of matter starting from
elements, molecules, atoms, protons, neutrons and electrons; He
further understood that it is all packets of energy. The atoms
conglomerate together to form various chemicals; our body is
therefore a permutation and combination of various chemicals
(i.e., packets of energy in various configurations). When they
join together they form molecules, cells, tissues, organs, etc.
These follow certain well defined laws of nature and are
controlled by nervous (electrical) and chemical (hormone)
mechanisms to bring about movement and action in each and
every cell. Thus annamaya kosa is the physical frame which is
the grossest of the fimve Kosas.

Pranamaya Kosa
Father Varuna says " my dear son, there is something more
subtle than what you have discovered, please go on and carry
on with your research". Bhrgu after a long research comes back
and says 'Oh, father, it is the prana - the life energy, from which
1
even the gross annamaya Kosa comes out . Prana the life energy
described here is not the material electromagnetic energy
spectrum known to modern science. All these energies like
electricity, sound, light, radio, x-ray, etc. belong to annamaya
kosa as they are bound by energy laws. The prana described
 Positive -Healtk

here is subtler than that. It does not follow the laws of the usual
energies. It is described as,

(Svayameve tanavam yati, Svayameva plnatam yati)

that which can increase or decrease by itself without any external
agency. The body may be there but without life orPrana it is
gross, useless. This Prana is the basic fabric of this universe both
inside and outside our body. A uniform harmonious flow of Prana
to each and every cell of the annamaya kosa keeps them alive
and healthy. Prana has the capacity to move into different areas
of the body (annamaya kosa) depending on demand. For e.g.,
when you perform more brain work you need more prana in the
head region, when you walk you need more prana in the lower
limbs, etc. If the prana flow to any organ increases inadvertently
and without control, it can lead to dysfunction of that organ at
the annamaya kosa.
Prana flows through subtle
channels called Nadis. The
five dimensions of this
M u k h y a prana flow
resulting in activities in
these areas are called Panca
prana. The d o w n w a r d
force called Apana is
responsible for functions
like defaecation, urination, menstruation, ejaculation, parturition
etc. The prana responsible for breathing movement is called
'prana'. Udana is responsible for upward activities like vomiting,
Samana is responsible for proper digestion and balancing prana
and apana.
Vyana is that which is responsible for all activities in the periphery

23
like nerve impulses, blood circulation, cellular activity in all cells.
A balance between all these five prana is health, and imbalance
is ill health.

Manomaya Kosa
Bhrgu is now guided by his father to go back for Tapas. He
returns after long panence and says "Oh. my Guru, I realise that
Manas (mind) is the source of everything". This is called
Manomaya kosa. This is the aspect of one's personality wherein
the mind carries on its different functions such as perception
(Manah), memory (Citta) and ego (Ahankara).

Mind, which is defined as a conglomeration of thoughts

responds to the input through sense organs. For example, you
see a big red flower; eyes send the image to the brain and the
mind (manah) perceives it as a beautiful rose. Within the next
fraction of a second your memory(Citta) deciphers that it as a
very rare variety of rose which you wanted to see badly. The
thought circulates in mind and citta which soon goes on to make
you feel "Oh, it is so beautiful, I like it, I love it, I want it". This
component of the manomaya kosa in which this rapid recycling
takes place and gathers momentum is called the 'Emotions'
(Bhavana). This is characterised by feelings such as "likes or
dislikes"," love or hate", backed by the heavy ' I * (the e g o ) . It
is this emotion that is the root cause of all human joy and distress.
When the emotions become powerful, they start governing our
actions against what is right. This "going against the cosmic
lows" leads to imbalances called Adhi or Stress. Long standing
Adhis get pushed into pranamaya and annamaya kosa causing
Vyadis. Manomaya kosa is our mental and emotional library,
the subtler layer of our existance. Hence the statement 'You are
what you think you are' which Bhrgu realised as the basis of not
only his own individual but also as the basis of the entire creation.
 Positive -Health

Vijnanamaya Kosa
As Bhrgu reports to Varuna about this wonderful discovery, the
master is happy but he says " Please move on. you have just a
few steps to go ahead, you are in the right direction." Now
through intense long tapas, Bhrgu realises that it is all the Vijnana
(knowledge) from which the entire creation has happened and
that could be the final reality.
Vijnanamaya Kosa is the fourth layer of our existance. We all
have two minds. For e.g., when the manomaya kosa said that "It
is a beautiful rose, I want to have it" and you started instructing
your hands to pick up the flower, the inner mind said " Sorry,
you cannot pluck that flower; it does not belong to you; it is
from the neighbour's garden" and you stopped the action. This
conscience within that continuously guides us to do a thing or
not to do a thing is the Vijnanamaya kosa. It is this component
of the mind that has developed in human race greatly that
differentiates man from animals. Bhartrhari says.

Ahara nidra bhaya maithunan ca,

Samanyametat pasubhih naraanam;
Buddhirhi tesam adhiko visesah,
Buddhirvihinah pasubhih samanah.

Hunger, sleep, fear, procreative instinct are common to man and

animals. It is the Buddhi (discriminating faculty) that is special
for man. A Person who does not ha ve this Buddhi is equal to an
animal.
Bhartrhari brings out this point as to how the higher faculty, the
Vijnanamaya continuously guides the manomaya kosa to get
mastery over the basic instincts. Hence in man we know that,
even these basic insticts are all psychological. For example we
have lost the cyclical behaviour as in animals who get into reflex
oestrus cycles (heat) for sexual behaviour. This freedom element
which is inbuilt in all human beings, guides him to discriminate
what is "good and bad", "right and wrong", "useful and not
useful" to move towards long term sukha (happiness). Thus,
vijnanamaya kosa is the discriminating faculty.

Anandamaya Kosa
Varuna now directs the son to go back to tapas and this time
Bhrgu never returns. The master goes to check why the son has
not come back. He was surprised to see that Bhrgu is completely
engrossed in deep Ananda(bliss). There is no individual' I ' of
the Vijnana or manomaya kosa, that can report to the father about
his realisation. Brghu is now established in the knowledge of
the final truth that Ananda is the basic stuff of this universe from
which every thing has been created.
This is called Anandamaya kosa - the bliss layer of our existance.
This is the most subtle aspect of our existance which is devoid
of any form of emotions; a state of total silence - a state of
complete harmony, and perfect health.
While in Manomaya Kosa the creative power predominates, in
Vijnanamaya Kosa it is the power to discern and descriminate.
Bliss is embodied in Anandamaya Kosa, the highest stage of
evolution in the manifested existence. It is the subtlest among
the five layers of existence. In his journey towards the Ultimate,
man crosses these kosas of existence one by one. Through
analysis called 'Panca Kosas Viveka' (Knowing through
experience, one's five Kosas of existence) and the associated
practices called T a p a s ' man transforms himself by gradually
getting relieved from the bondages and constrictions of each
 Positive -Healtk

fosa. This is one of the methods of reaching the ultimate goal

Rmerated and described in the Upanisads.

13 THE SCIENCE OF ILLNESSES

I Anandamaya Kosa a man is healthiest with perfect harmony and
klance of all his faculties. At Vijnanamaya Kosa there are movements,
fat are channelised in the right direction. As such, it is in the
lanomaya level the imbalances start, say the yoga texts. Likes and
dikes have come to play at this level. They start governing our
rtions; often they are in the wrong direction. The liking of Gulab
anoon in a diabetic may lure him to eat the same against doctors
tvice. Thus going against what is right causes imbalances. These
tbalances amplify themselves resulting in mental illnesses called
1
this . At this stage there are no symptoms at the physical level,
tompted by the perpetual
powth of desires, these mental
YOGIC CONCEPT OF DISEASE
iseases concealed in us, begin
i manifest t h e m s e l v e s
uternally and gradually they
| r c o l a t e to the physical ADHIJA ANADHIJA
tame. P r e p o n d e r a n c e of Stress born Non Stress
Psychosomatic born Infection
|nana (ignorance about one's Somatopsychic Injury
sal state of bliss) leads one to Hysterical Toxins
Neurosis >
fcrform wrong actions such
i eating of unwholesome
ipd, living in unhealthy dwellings, doing things at untimely hours,
esociation with the wicked, evil thoughts, inflict injuries, etc. These
feed physical diseases called Vyadhis or the secondary diseases.
he Adhis (primary diseases) are two fold-Samanya (ordinary) and
ira ( essential). The former includes the diseases incidental to the
bdy while the latter is responsible for rebirth to which all men are
&ject. The Samanya are normally produced during the interactions
| h the world. These may be termed as psychosomatic ailments,
'hen dealt with by suitable techniques and congenial atmosphere,

27
Adhis of the ordinary type will vanish. Along with it are
destroyed the physical ailments i.e., the Vyadhis caused by these
Adhis -Adhijah 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 and Anandamaya
Kosas. In that state, man transcends the cycles of birth and death.

J h e second category of
YOGIC CONCEPT OF DISEASE
ailments are Anadhijah
MUAVYADI
V y a d h a y a h - t h o s e not
originated by mind. These
SARA >
would probably include SAMANYA
Essential
the infectious and Cycles of birth & Common
Death Congenital Psychosomatic
contageous diseases. The diseases Remedy Somatopsychic
Hysterical
text says that Anadhija Self realization
Neurosis
Vyadhis can be handled
through c o n v e n t i o n a l
medicines (the chemotherapy of modern medicine and
Ayurveda), Mantras (with their natural vibrational charcteristics)
and good actions. These bring about the purity of mind, the
Prana flowing freely in the body and the food getting digested
better and assimilated properly allowing the diseases to vanish.

The psychosomatic illnesses

Among the two types of Adhis described the Samanya (ordinary)
type corresponds to the modern psychosomatic ailments. When
the mind is agitated during our interactions with the world at
large, the physical body also follows in its wake. These agitations
cause violent fluctuations in the flow of Prana in the Nadis.
The Prana flows in wrong paths flying from one to the other
without rhythm and harmony. The Nadis can no longer, in this
condition, maintain stability and steadiness, but quiver. Due to
these disturbances of the Prana and unsteadiness in the Nadis,
the food does not get properly digested. There arises Kujirnatvarn

28
 Positive -Heal+k

ADfflJA VYADHl
IN MANOMAYA KOSA - SPEED- LONG

i STANDING

DISTURBED BALANCE

PRANAMAYA - SPEED
J -IMBALANCE

AJlRNATVAM - POOR
ATIJlRNATVAM - EXCESS

KUJlRNATVAM - IRREGULAR

Digestion and Breathing disturbed

(wrong digestion), Atijirnatvam (non-digestion) and Ajirnatvam

(over digestion). When this improperly digested food settles
down in the body amidst such commotion it results in ailments
of the p s y c h o s o m a t i c type. Contained in this process o f
generation of psychosomatic ailments is the method for treating
such ailments.

WRONG DIRECTION WRONG

A D H I - T H E SEED OF D E B A S E QUALITIES CONSTRICTIONS
BLOCKS
DETURBED PRANA BALANCE
WRONG DIRECTION
W * © N G QjJ/iNTlTlES
CONSTRICTIONS
BLOCKS
The following is an extract from Laghu Yoga Vasistha (i
Sanskrit) which describes the genesis of Illnesses and suggest
the remedy for the same.

ft ^ Riaid^HMR^ IRII
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Rama Uvaca

Kimvinasah kimutpadah sariresminmunisvara,

Adhyayo vyadhayascaiva yathavatkathayasu me. (1)
Dehaduhkham vidurvayadhimadhyakhyam vasanamayam,
Maurkhyamula hi te vidyatattvajhanapariksaye. (2)
Atattvajnanavasatastvinndriyakramanamvina,
Hrdi tanavamutsrjya ragadvesesvanaratam. (3)
Idam praptamidam neti jadyatsughanamohadah,
Adhayah sampravartante varsasu mihika yatha. (4)
Bhrisam sphurantisvicchasu maurkhye ca ghanatam gate,
Durantabhyavaharena durdesakramanena ca. (5)
Duhkalavyavaharena duhkriyasphuranena ca,
Durjanasahgadosena durbhavoddbhavanena ca. (6)
Ksinatvadvatipurnatvannadinam randhrasantatau,
Prane vidhuratam yate kaye ca vikallkrta. (7)
Dauh sthityakarananaddosadvyadhirdehatpravartate,
Nadyah pravrnnidaghyabhyairuvakaravipatyayah. (8)
Praktani caihiki vapi subha vapyasubha gatigh,
Yaivadhikasaiva tatha tasminyojayati krama. (9)
Adhayo vyadhayascaivam jay ante bhutapaficake,
Katham srnu vinasyanti raghavanam kulodvaha. (10)
Dvividho hi vyadhirastlha samanyah sara eva ca,
Vyavaharasca samanyah saro janmani yah smrtah. (11)
Praptenabhimatenaiva nasyanti vyavaharikah,
Adhiksaye cadhibhavah ksayante vyadhayopyalam. (12)
 Positive -HealtK

Atmajnanam vina saro nadhirnasyati Raghava,

Yatha rayvavabodhena vina sarpo na nasyati. (13)
Anadhija vyadhayastu dravamaritrasubhakramaih,
Cikitsakadi sastroktaihrnasyanti tvam ca vetsi tat. (14)

Rama Uvaca

Adhih katham bhavedvyadhih katham ca sa vinasyati,

Iti me bhagavanbruhi prassapadaya gira. (15)
Anaveksya puromargamamargamanudhavati,
Prakrtam margamutsrjya sararto harino tatha. (17)
Sanksobhatsamyamutsrjya vahanti pranavayavah,
Asme vahati prane nadyo yanti visansthititam. (18)
Asamyaksansthite bhupe tatha varnasramakramah,
Kujirnatvamajirnatvamatijirnatvameva va. (19)

Dosayaiva prayatyannam nadipranaviparyayat,

yanyannani virodhena tisthantyantah sarlrake. (20)
Tanyeva vyadhitam yanti parinamasvabhavatah,
Evamadhervedvyadhinasacca nasyati. (21)
Yatha virakam kurvanti haritakyah svabhavatah,
Bhavanavasatah karya tatha yaralavadayah. (22)
Suddhaya punyaya sadho kriyaya sadhusevaya,
Manah prayati nairmalyam nikaseneva kaficanam. (23)
Anando vardhate dehe suddhe cetasi Raghava,
Purnendavudhite samyananairmalyam bhuvaneyatha. (24)
Sattvasuddhau vahantyete kramena pranavayavah,
Jarayanti tathannani vyadhistena vinasyati. (25)
Adhivyadhyaoriti proktau nasatpathi kramau tvayi.

The following is the translation of the Sanskrit text taken from

Yoga- vasistha

33
Rama interposed and said: Please enlighten me as to the origin
and destruction of mental and bodily disease. In answer to this
vasistha continued: The pains that afflict the body are called the
secondary diseases whilst the Vasanas that affect the mind are
termed mental or primary diseases. We have reached our present
state through the absence of the transcendental Jnana, want of
mastery over our sense organs and the perpetual growth of desire
and egoism in the mind. And our delusion becomes intensified
in us by forgetting the degradation of our state through such
causes. With the growth of such delusion, the mental disease
also conceals in us like the snows of winter. When the intense
desires of a person begin to manifest themselves externally and
the Ajhana in him preponderates, he performs fearful Karmas
and these in their turn breed bodily diseases. The body is further
subject to diseases through such actions as the eating of
unwholesome food, living in unhealthy places, doing things at
unseasonable hours, injuries inflicted, association with the
wicked, longing after improper things, evil desires, bad thoughts,
the distention and contraction of the orifices of the Nadis in the
joints, etc. and the interrupted flow of the beneficial Pranas
throughout the body-these cause the body to wither. These
flourish in the form of diseases in the body, waxing and waning
like the floods in a river during the different seasons. The body
attracts effects to itself according to the nature of its countless
affinities, good or bad, whether in previous births or in the present
one. Thus we see diseases, primary and secondary, arise through
the five fold Bhutas (elements).

Now listen, Oh Rama, to the manner in which the two forms of

disease, primary and secondary, are destroyed in two ways.
The wise say that primary disease has two sub-divisions: samanya
(ordinary) and sara (essential). The former includes the diseases
incidental to the body, while the latter the rebirth to which men
are subject. If the diseases which afflict this body return to their
primal state then they are destroyed. Their primary causes being
(bad) thoughts, if these thoughts are destroyed,
 Positive -Healtk

All bodily diseases will vanish. But the disease of rebirth, coming
under the head of sara, will never go except through Atma-
Jnana.ls it possible to suppose that the misapprehension of a
serpent in a rope can be removed except through the discovery
of the real rope? But those grievous diseases of the body which
do not arise through the original cause can be extirpated by
mantras, medicine and the many means used by men well versed
in medical lore. I need not expatiate upon this subject any
further here.
Here Rama asked Vasistha how mental diseases arise and how
they are destroyed. Vasistha proceeded: When the 'manas' is
agitated, then this body also follows in its wake. And when the
body is agitated, then there is no proper perception of the things
that are in one's way and Prana flies from its even path on to a
bad road, staggering like an animal wounded by an arrow.
Through such agitation, Prana, instead of pervading the whole
body steadily and equally, vibrates everywhere at an unequal
rate. Therefore the Nadis do not maintain a steady position, but
quiver. This disturbance of Prana in Nadis results in irregular
incomplete or excessive digestion. The badly digested food which
settles down in this body amidst such commotion, is transformed
into incurable diseases. Thus through the primary cause (of the
mind) the disease of body is generated. If this primary cause
be annihilated at its root then all diseases will be destroyed.
Now hear of the path by which diseases may be removed by
uttering of Mantras. Like base gold which, when placed in the
crucible, is transmited through alchemical processes into pure
gold, the mind is rendered unfailingly pure through true, virtuous
and pure actions and by serving the wise. In the mind purified
thus there is unalloyed bliss. Is not the whole world exhilerated
with joy when the soft and delicious moon begins to shed its
silvery light? If the mind becomes purified with true Satvaguna,
then Prana Vayu will begin to circulate freely throughout the
body, the food taken will be digested properly and hence no
diseases will arise. I have thus described to you the path by which
the two kinds of diseases can be destroyed.

2.4 THE I N T E G R A T E D A P P R O A C H
The disturbances in the Manomaya Kosa percolates into the
physical layer (Annamaya Kosa) through the Pranamaya Kosa.
Hence, in the treatment of these psychosomatic ailments it
becomes mandatory to work at all these levels of our existence
to bring about the quickest results. The integrated approach, thus,
consists in not only dealing with physical sheath, the relief of
which could at best be temporary as is happening with the drugs
used in modern medicine to treat diseases of the psychosomatic
type like Asthma, Diabetes Mellitus, Hypertension, etc. it also
includes using techniques to operate on different sheaths of our
existence. The large number of yoga practices available in the
texts of yoga and upanisats are adopted to balance and harmonise
the disturbances at each of the five Kosas and tackle this type
of complex psychosomatic ailments.

A. Practices at Annamaya Kosa (The Physical layer)

A healthy yogic diet, Kriyas, loosening exercises and Yogasanas
are used to operate at the Annamaya Kosa level and to remove
the physical symptoms of the ailments.
(i) Kriyas-These are Yogic processes described in Hatha
Yoga to cleanse the inner organs of our body. They bring
about the following effects (a) Activating and revitalising
the organs, (b) Toning up their functions, (c) Desensitization
and (d) Development of deep internal awareness. Among
the major Kriyas enumerated in the texts of Yoga, simplified
versions of a few Kriyas like catheter Neti, Jala Neti,
Kapalabhati, Agnisara, Vaman Dhouti (Kunjal Kriya), etc.
are used extensively.
 Positive -Healtk

(ii) Physical exercises and Mo vements - Sithilikarana

Vyayama
Very simple physical movements to mobilise and activate
the affected parts of the body are used. Some easy physical
exercises are adopted to fulfil the needs of the particular
ailments to (a) loosen the joints (b) stretch and relax the
muscles, (c) improve the power and (d) develop stamina.

(Hi) Yogasanas - Postures

Yogasanas are physical postures often imitating the natural
positions of the animals meant to make the mind tranquil.
Through these postures, the physical revitalization and deep
relaxation and mental calmness are achieved.

B . Pranamaya Kosa (The layer of Prana)

Prana is the basic life principle. Pranayama is a process for gaining
control over Prana. The five manifestations of Prana and the
corresponding most comprehensive definition of Pranayama in
the human system are described in Prasnopanisat. Also the
conventional Pranayama through regulation of breath is
described therein.
Through the practice of proper breathing, Kriyas and Pranayama,
we start operating on the Pranamaya Kosa. Suitable types of
Pranayama and breathing help to remove the random agitations
in Pranic flows in the Pranamaya Kosa. Thus, the ailments are
handled at this Pranamaya Kosa level.

C. Practices at Manomaya Kosa (The mental layer)

i) Dharana and Dhyana
A direct operation on this level is made possible by the last
three limbs of Astanga Yoga of Patanjali - Dharana, Dhyana
and Samadhi. The culturing of mind is accomplished by
focussing of the mind (Dharana) initially, followed by
relaxed dwelling of the mind in a single thought (Dhyana)
37
 for longer and longer durations leading ultimately to
superconsciousness (Samadhi). A progressive habituation
allows the mind to remain relaxed during the period of
meditation (Dhyana). The benefits of Transcendental
Meditation, a simple standardised technique, are numerous,
interesting and noteworthy. Its application to treat many
psychosomatic ailments has become popular.

ii) Emotion Culture

To handle and gain control over the basic cause for mental
agitations, we use the Yoga techniques that control our
emotions.
A devotional session containing Prayers, Chants, Bhajans,
Namavalis, Dhuns, Stotras etc.,help to build a congenial
atmosphere to evoke, recognise, attenuate and dissipate the
emotions. Thus, control over emotions is obtained through
the devotional session. The emotional imbalances and
upsurges are eliminated by such control. '

D. Vijnanamaya Kosa (The layer of wisdom) j

A basic understanding is the key to operate from Vijnanamaya
Kosa. Upanisads are the treasury of such knowledge which is
the redeemer of all miseries and obsessions. It is the lack of that ,
inner Jnana which is responsible for many wrong habits,
agitations, etc. The Happiness Analysis - Ananda Mimamsa of
the Taitteriya Upanisat handles the most fundamental problem >
relevent to all living creatures. The analysis systematically leads
the reader to that substratum from which Prana and mind emerge
- the Anandamaya Kosa. It helps the person to change his attitude
of greed and deep attachment to material possessions and
enjoyments towards the realisation that happiness is within and
4
'each one of us' in our causal state is Ananda' embodied. As a •
result, man's outlook in life changes. Knowledge burns the strong A
attachments, obsessions, likes and dislikes which are the basic

38
 Positive -HgaltK

reasons for the agitations of mind. The Sara type of Adhis can
only be removed by this knowledge (Atma-Jnana or Self-
realisation).

E. Anandamaya Kosa (the layer of bliss)

To bring the bliss of our causal body (Karana Sarlra) called
Anandamaya kosa in all our actions is the key for a very happy
and healthy life. This also brings our innate healing powers to
effect, a complete cure of our ailments. The techniques used
come under the heading Karma Yoga, the secret of action.
The secret lies in maintaining an inner silence, equipoise at the
mental level as we perform all our actions. Normally we get
upset, or excited over things which we do not like or we like.
But we have to learn to maintain equipoise (samatva). The next
step is to have a deep silence and a blissful awareness in the
inner subtler layers of our mind while we are in action.
This is accomplished by self awareness, constant drive to change
oneself and auto-suggestions. To recognise that T am getting
tensed' is the first step. Correct by withdrawing to the inner
compartment of total bliss, peace and rest. Remember this by
repeated inner silence several times in the day. Retain a smiling
relaxed face during all the yoga practices.
 Integrated Approach of Yoga Therapy

Kosa Practices
1. Annamaya Kosa Loosening, Asanas,
Kriyas, Diet.
2. Pranamaya Kosa Kriyas, Breathing,
Pranayama.
3. Manomava Kosa Dhyana, Bhakti,
Devotional songs.
4. Vijnanmaya Kosa Jnana, Lecture &
yogic counselling.
5. Anandamaya Kosa Working in blissful
awareness.
 BREATH-THE BRIDGE

3.1 INTRODUCTION
Hereditary tendencies and family influences coupled with home
atmosphere play a vital role in the personality development of
all of us. Of particular value are the formative years of childhood.
Deficiencies and subnormal tendencies deep within manifest in
Pranic imbalances featured by wrong breathing rhythms, speed
and haphazardness. Most of the patients with respiratory disorders
manifest this imbalance. Correction of breathing patterns is one
of the most effective way by which many of these problems in
children as well as in the grown ups can be solved. Also good
breathing habits harness the energies for systematic development
of the physique and the psyche.
Respiratory system is a bridge between the conscious and the
sub-conscious, voluntary and the involuntary or in general the
body and mind. This system is both voluntary as well as
involuntary. Using the voluntary control we change the
involuntary functions.
The objectives of the breathing practices described here are,
(1) Bringing into action all the lobes of the lungs for full utilisation.
(2) To normalise the breathing rate and
(3) To make the breathing uniform, continuous and rhythmic.
The practices include (i) certain yogic cleansing practices
(ii) sectional breathing and (iii) full yogic breathing.
The principles involved in regularising the breathing are
(i) increase and decrease in the breathing rate and (ii) developing
awareness of breathing through the movements of different parts
of the body.
Special tips for beginners
(i) Emphasize the movement of hands, l e g s , abdominal or
thoracic muscles as needed in each exercise. Learn correct
movements.
(ii) Use "in and out" instructions in the mind (or that of teacher)
for inhalation and exhalation. Emphasize on full breathing
each time.
(hi) Synchronise breathing with corresponding m o v e m e n t s .
Check and correct.
(iv) Initially the movements will be faster to cope with the higher
breathing rate. As progress is made, the movements will get
slower. Feel the movement of air filling and emptying the
lungs. Develop an awareness of breathing.
(v) Close the e y e s and repeat a few rounds retaining the
awareness.

3.2 BREATHING PRACTICES

Standing
3.2.1. HANDS IN A N D O U T B R E A T H I N G
Sthiti: Tadasana
PRACTICE
+ Stretch out your arms in front, in
level with your shoulders and bring
the palms together.
+ Inhaling spread your arms sideways
in horizontal plane.
+ While exhaling bring the arms
forward with palms touching each
other.
+ Repeat 5 times, making your arm
movements, continuous and
synchronising with the breath
flowing in and out rhythmically.
+ Relax in Tadasana.
Feel the changes in
the breath and the
body, e s p e c i a l l y
the arms, shoulders
and the back of the
neck.

• w
If
Jft
3.2.2. HANDS STRETCH BREATHING
Sthiti: Tadasana
PRACTICE
+ Stand erect with feet together (heels together and
inches apart) relaxed by the side of the body.
+ Gently bring your hands in front of the
chest.
+ Interlock the fingers and place the palms
on the chest.
+ Collapse and relax your shoulders. \
+ Close your eyes.

PRACTICE

Stage 1 : (Horizontal)

+ While inhaling, stretch the arms straight

out in front of your body so that the arms
are at shoulder level.
+ At the same time twist the hands so that
the palms face outwards.
+ Fully stretch the arms, but do not strain.

+ Now, while exhaling reverse the process and bring the palms
back on to the chest.
+ Collapse the shoulders again.
+ This is one round. Repeat 5 times.

Stage II: (At 135°)

+ Repeat the same movements

now stretching the arms above
the forehead at an angle of
135°.
+ Repeat 5 times.

Stage III: (Vertical)

+ Again repeat the same movements, this
time stretching the arms vertically above
the head.
+ While moving up and down the palms
close to the nose tip.
+ Repeat 5 times.

Note
+ Collapse the shoulders at the beginning and end of each cycle.
+ Maintain perfect awareness of the breathing.
+ Exhalation should be longer than inhalation.
If required, it can be practiced sitting in a chair too. Properly
synchronize the breathing with hand movements.
 Positive -Healtk

3.2.3. ANKLES STRETCH BREATHING

Sthiti: Tadasana

PRACTICE

+ Open the eyes and fix your gaze on a point

on the wall ahead. Place the palms on front
of your thighs.
+ While inhaling, raise
your hands and
stretch the ankles.
Feel yourself
growing taller and
firm.

+ As you exhale, bring

your hands and heels
down.

Repeat 5 times keeping

the movement of hands and ankles
continuous, breathing in synchronization.
Feel the stretch from your ankles up to
finger tips as you reach upwards.
Relax in standing position, hands by the
side of the thighs. Observe your breath
and enjoy the stability for a few seconds.

Sitting
2 . 2 . 4 . DOG BREATHING

Sthiti: Vajrasana (see page no 76)

PRACTICE
+ Place the palms of the hands on the ground beside the knees.
+ Make the spine slightly concave and fix the gaze straight
ahead.
+ The mouth is opened wide, the
tongue is pushed out to its
maximum. Practice rapid, forceful
inhalation and exhalation,
expanding and contracting the
abdomen vigorously.
+ Repeat the practice for 30 seconds.
+ Relax in Sasankasana.

Note
• Since this dynamic nature of practice is
a form of hyperventilation, epileptics
and high blood pressure patients
should avoid it.

3.2.5. RABBIT B R E A T H I N G
Sthiti: Vajrasana
PRACTICE
+ Keeping the knees
together, bend forward
and rest the forearms
on the floor, keeping
the elbows by the side
of the knees and
palms flat on the
ground.
+ Maintain the head at a distance of one hand length from the
ground to chin. Open your mouth partially. Protrude the
tongue partially. Touch the lower lip resting on the lower
set of teeth.
+ Gaze at a point about 2 feet on the ground in front of you.
+ Pant quickly like a rabbit, using only the upper part of the
chest. Feel the air moving beautifully in and out of the lungs.
Feel the expansion and contraction of the chest muscles.
Continue for 20 to 40 breaths.
 Positive -Health

+ Close your mouth and relax in Sasankasana. Stretch your

4 hands forward with the forehead resting on the ground. Feel
* the relaxation of chest and thorax. Allow your breath to return
to normal.

Note
+ Breathe rapidly through the mouth only, using the thoracic muscles.
+ Make sure that the abdomen presses on your thighs, preventing any
abdominal movement.
+ Do not drop your head on to the floor.

3 . 2 . 6 . TIGER BREATHING
Sthiti: Dandasana
n » •
I

PRACTICE
+ Come to Vajrasana.
+ Lean forward and place the hands flat on the floor in line
with the shoulders with fingers pointing forward. Arms,
thighs and heels should be about one shoulder width apart.
The arms and thighs are perpendicular to the floor.

+ While inhaling raise the head and look at the ceiling.

+ At the same time, depress the spine making it concave.
+ While exhaling, arch the spine upwards and bend the head
downward bringing the chin towards the chest,
j + This constitutes one round of tiger breathing.
' + Repeat 5 rounds.
Note
+ Before starting the practice ensure that you are comfortable while
standing on "aJJ-fours" (i.e.. two hands and two knees).
+ Co-ordinate the movements with breathing.
+ Keep the eves closed and practice with awareness.
+ Do not bend the arms or move the thighs forwards and backwards.

3.2.7. S A S A N K A S A N A BREATHING
Sthiti: Vajrasana
PRACTICE

+ Take the hands behind the back,

make a fist of the right hand and
hold the right wrist with the left
hand.
+ Relax the shoulders.
+ While inhaling bend backwards
from the waist opening up the chest.
+ While exhaling slowly bend forward from the waist bringing
the forehead on to the ground in front of the knees. Collapse
the shoulders.
+ While inhaling s l o w l y
come up to the vertical
position and then slightly
lean backwards.
+ This forms one round.
Continue ten rounds
slowly.

Note
+ Keep the shoulders collapsed.
+ You can separate the k nees as per your comfort to a void unnecessary
pressure on the abdomen and chest.
+ Synchronize breathing with movement.
+ Keep your eyes closed and maintain breath a wareness.
Supine

*3.2.8. STRAIGHT LEG RAISE BREATHING

Stage I : Alternate legs

Sthiti: Supine Posture

PRACTICE

+ While inhaling slowly raise the right leg without bending

the knee, as far as comfortable (up to 90°, if possible).
+ While exhaling return the leg to the floor as slowly as
possible.

+ Repeat the practice with the left leg.

+ This is one round. Perform 10 times.

Note
+ If you need, you can keep the arms by the side of your body with the
palms facing the floor at any con venient position or at shoulder le vel.
+ Do not bend the knee through out the practice.
+ Do not disturb the leg lying straight on the ground in order to be able
to raise the other leg further.
J
+ Even if you can. do not raise the leg beyond 90
+ Perfectly synchronize the breathing with leg movements.
+ Maintain perfect breath awareness during the practice.

49
Stage II : Both legs

Sthiti: Supine Posture

PRACTICE

+ As you get stronger, you can do the leg raising exercise

with both legs. Avoid this exercise if you have low back
pain.
+ Lie on the back with the legs together, hands stretched out
over the head, biceps touching the ears and palms facing
the ceiling.

+ While inhaling slowly raise both the legs without bending at

the knees, as far as comfortable (up to 90°, if possible).
+ While exhaling return the legs to the floor as slowly as
possible.

+ Perform 5 times.

Note
+ In case of both legs, as you exhale and bring do wn the legs, there will
be a tendency for them to fall down too rapidly as they come close to
the floor. So use strength and ha ve control o ver the mo vement.
 LOOSEN YOURSELF

4.1 INTRODUCTION
A flexible and strong spine is believed to be mandatory for a
healthy growth. Right from childhood if we can train our muscles
holding the vertebral joints properly, a strong foundation is built
to acquire a body with good stamina.

I Positive health and not mere absence of abnormalities or diseases

| is the goal set by the World Health Organisation. The series of
Sithilikarana Vyayama given here are meant to achieve this goal
of a good physique by proper training of the muscles of the spine.
They not only help in performing the asanas better by loosening
the joints but they also help in building up stamina and tolerance.

Sithilikarana Vyayama as the name indicates is loosening exercises

| performed normally with speed and repetitions. These dynamic
practices are akin to conventional P.T. exercises except that most
of these practices involve flexing of the spine.

The Principles of Sithilikarana Vyayama are to -

(i) Loosen the various joints in the body and
, (ii) Flex the spine, by repeatedly stretching and relaxing the
different muscles.
The Objectives are to
(a) Remove lethargy and tardiness in the body,
(b) Develop the stamina of the body and
(c) Discipline the body-mind complex.

i Special tips for beginners

( 1 ) Practice the exercises stepwise.
(2) Count the steps slowly and perform the same with attention.
(3) Check the performance of each step before increasing the
speed.
(4) Learn to synchronise each step in a group.
(5) Increase the number of repetitions depending on your
capacity.

4.2 Sthiti (initial) and Sithila (relaxation)

postures for all Sithilikarana Vyayama and
Yogasanas.

Initial standing posture - T a d a s a n a

+ Stand erect with feet close together.
+ Place the hands along the thighs with
fingers stretched out.
+ The legs, trunk and the head are aligned
in a straight line.
+ Close the eyes and observe the balance.

Standing Relaxation Posture -

Sithila T a d a s a n a

+ Stand erect with legs about six to twelve

inches apart, hands hanging freely by the
side of the body with the shoulders
collapsed.
+ Make sure that the body is completely
relaxed.
+ Gently close the eyes.
 Positive -Healtk

Initial Sitting Posture - D a n d a s a n a

V Sit with both legs stretched with heels together.
+ Place the palms on the floor by the side of the buttocks.
+ Make the spine, neck and head erect.
+ Close the eyes.

Sitting Relaxation Posture - Sithila D a n d a s a n a

+ Sit with legs stretched apart and relax.

+ Slightly incline the trunk backwards, supporting the body
by placing the hands behind.

+ Fingers point backwards.

+ Let the head h a n g f r e e l y b e h i n d o r rest o n e i t h e r side of

the shoulder,

•i- G e n t l y close the eyes.

Initial Prone Posture

+ Lie down on the abdomen with legs together with toes

pointing outwards and the soles of the feet facing up and
chin touching the ground.

+ Stretch the hands straight above the head, biceps touching ,

the ears and palms resting on the ground. L
+ Close the eyes. '

Prone Relaxation Posture - Makarasana.

+ Lie down on the abdomen with feet wide apart, heels ,
touching the ground and facing each other.
+ Bend both the elbows and place the right palm on the left |
shoulder and the left palm on the right shoulder.

Rest the chin at the point where the forearms cross each
other.
Gently close the eyes.
Initial Supine Posture

+ Lie down on the back with legs together.

+ Stretch the hands straight above the head, biceps touching

the ears and the palms facing the ceiling.
+ Close the eyes.

Supine Relaxation Posture - S a v a s a n a

+ Lie supine on the ground with hands and feet apart.

+ Slightly stretch the body and allow the whole body to relax
completely with eyes gently closed.

+ 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.
+ 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 alertful rest.
4.3 SITHILIKARANA VYAYAMA (PRACTICES)

4 . 3 . 1 . JOGGING

Sthiti: Tadasana

PRACTICE

+ Make loose fists of your hands and

place them on the chest.
+ Collapse and relax your shoulders.

Stage I: Slow Jogging

-4- Start Jogging on your toes slowly.
+ Jog about 20 times.
As days go by, gradually increase
upto 100 times.

Stage II: Backward Jogging

+ Lean a little forward and increase
the speed of jogging gradually.
+ Start hitting the buttocks with the
heels.
+ Repeat this 2 0 times at your
maximum spee.d.
+ Then gradually s l o w d o w n the
speed.
+ Do not stop.
+ Continue and m o v e on to slow
jogging for at least 10 times.
 Positive -Healtk

Stage III: Forward Jogging

+ Lean backward a little and
now as you increase the
speed again, try to raise the
knees higher and higher.
+ Raise the knees forwards to
reach the chest level.
+ Repeat 20 times at your
maximum speed.
Slow down the practice
coming back to the stage of
slow jogging again.
Continue slow jogging for a
few rounds, count 10 times.

Stage IV : Side Jogging

+ Gradually increase the speed taking the
heels side ways.
%- As the speed increases bring the heels as
close to the elbows as possible.
Repeat this movement 20 times at your
maximum speed.
t Gradually slow down to come back to
slow jogging stage.
't Keep j o g g i n g a few more rounds (10)
and finally stop the practice.
Vote
• Increase the speed of jogging gradually and
not too quickly.
* Try not to stop at any stage of the practice until
you have completed all the 4 stages of jogging.
Keep the lists on the chest throughout the
practice.
Stage V : Mukha Dhouti to relax
+ Bend forward and place the palms on the respective
thighs keeping the arms straight.
+ Inhale through the nose and
exhale through the mouth.
+ While exhaling blast out the
air forcibly through the
mouth.
+ Then, stand in Tadasana and
relax for a while.

Note
+ Exhalation in Mukha Dhouti
relieves the strain of jogging and
jumping.
+ Pulling the abdomen inwards,
during exhalation can improve the
force of expulsion of air.

4.3.2 FORWARD AND B A C K W A R D BENDING

Sthiti: Tadasana

PRACTICE
+ Stretch the arms straight above the head with the palms
facing forward.
 + Inhale and bend backwards with arms stretched above the
i head.
+ While exhaling bend forward as much as possible.
+ While inhaling come up and bend backwards and go on
rapidly to forward bending with exhalation.
+ Repeat 20 times with increasing speed.
+ Gradually slow down and ultimately stop the practice.
Note
+ Start slowly mid gradually increase the speed within your limits.
+ You may also practice this while standing with legs apart when th
arms will be moving between the legs.
+ While bending forward do not let the hands touch the ground; swin
them in the air backwards.
+ Always bend from the lower waist.
+ Make the movements free, easy and flowing.

4.3.3 SIDE BENDING

Sthiti: Tadasana

PRACTICE
+ Keep the legs about one
metre apart.
+ Raise the hands sideways
parallel to the ground while
inhaling.
+ Bend to the right till the right
hand touches the right heel
while exhaling. Bend in the
same plane.
+ Look at the palm of the left
i hand directing forwards. Come up with inhalation.
1+ Repeat 4 or 5 times to the right and left side alternate.
+ Relax in Tadasana.
4.3.4 TWISTING

Sthiti: Tadasana
PRACTICE
+ Spread the l e g s about one
meter apart.
+ Raise the hands s i d e w a y s
parallel to the ground while
inhaling.
+ Keep the legs firm on the
ground and twist to the right,
keeping the right hand
straight.
+ Simultaneously twist the neck
and look at the tip of the
fingers.
+ Bend the left hand at the elbow to bring the hand close to
the chest.
+ Come back while inhaling.
+ Repeat the same on the left. J
+ Gradually increase the speed to your maximum capacity.
+ Repeat 10 to 20 rounds.
+ Slow down the speed and stop the practice.
+ Relax in Tadasana.

Note

+ All twisting should be above the waist level. Keep the body below
the waist, straight and firm.
+ Do not bend the knees.
4.3.5. PAVANAMUKTASANA KRIYA

Stage I: Leg Rotation

Sthiti: Supine Posture

PRACTICE

+ While inhaling raise the right leg up to 45° position, without

bending the knee. Keep the left leg firm on the ground.

+ At 45° exhale and again while inhaling raise the leg further
up to 90° position.
+ Now while exhaling, bend the right leg at the knee and pull
the right knee towards the chest with the hands (fingers
interlocked) and lift the head simultaneously and place the
chin on the right knee. Normal breathing.
+ Maintain with lift the left leg and rotate five rounds clockwise
and five rounds anti-clockwise without bending the knee with
normal breathing.
+ Then lower the left leg to the ground.
+ Now while inhaling release the hands, bring the head back
on to the ground and straighten the right leg.
+ While exhaling lower the right leg to 45° position.
+ Here inhale and while exhaling again lower the right leg
further down to the ground. Relax for a while.
+ Repeat the same practice on the left side.
Note
+ While rotating the leg, try to draw as big a circle as possible in the air
+ Maintain the compression around the abdomen to ha ve the best results.
+ Here, the leg is raised to 9CP position with two inhalations and similarly
lowered on to the ground with two exhalations.
+ Do not bend the leg at the knee, which is being rotated.

Stage II: Rocking and Rolling

Sthiti: Supine Posture

+ Inhale and raise both legs to 45° position

+ Exhale here and while inhaling again, raise the legs further
up to 90° position.
+ While exhaling fold both the knees and pull them towards
the chest with the hands interlocked around the knees and
place the chin on the knees.
+ Normal breathing.

PRACTICE

a. Rocking

+ Rock the body forwards and backwards 5 to 10 rounds.

+ While rocking forward, try to stand on the feet and while
rocking backward, feel the nice massage to the spine.
+ Relax for a while in the same position and go on for rolling.
b. Rolling

f Roll the entire body to the right until the right elbow touches
the ground.

+ Then roll to the left until the left elbow touches the ground.
+ Repeat this rolling alternately to the right and left 5 rounds.
+ Stop the movement.
+ Inhaling, release the hands, bring the head on to the ground
and straighten both the legs to 90°.
+ While exhaling, lower the legs slowly to 45° position.
+ Inhale here and while exhaling again lower the legs further
down till the legs are on the ground.
+ Relax in Savasana.
tr
What are the streams of Yoga?

The four main systems of Yoga: Jnana, Raja, Bhakti

and Karma Yogas "by one or more or all of these"
are used to raise human beings from the lowest
animal level to greatest heights of human perfection.

What is the relevance of Yoga in

modern society?

By using this knowledge base called as consciouness

based approach and the way of life, a new global era
of spirituality (as science) and yoga (as technology)
will emerge to solve the basic problems of the modern
hi-tech era. Systematic, scientific research is the
approach for the acceptance and adoption.

Why research on Yoga?

1. To examine the efficacy of yoga
2. To unravel the hidden mysteries of yoga
3. To apply the principles and techniques of yoga to
various aspects of modern life

64
 HARMONISE AND RELAX

5.1 SURYANAMASKAR ^HHW>k (Salutations to Sun).

Suryanamaskar combines Yogasanas and Pranayama. It comes

inbetween Sithilikarana Vyayama and Yogasanas. It brings about
the general flexibility of the body preparing it for Asanas and
Pranayama. This is usually done both at sunrise and sunset, facing
the Sun, after chanting the following verse!

^ ^ OTTcFJ II

Hiranmayena Patrena Satyasyapihitam Mukham

Tat tvam Pusan Apavrnu Satya Dharmaya Drstaye

Like a lid to a vessel, O Sun, your golden orb covers the entrance
to Truth. Kindly open thy entrance, to lead we to truth.
There are mainly two modes of performing Suryanamaskara. In
one, there are 12 steps or counts and in the other only 10 in each
round. Each stage of Suryanamaskar is accompanied by
regulation of breath. Each round of Suryanamaskara is done after
the utterance of 'Omkar' with the appropriate 'Bija mantra', along
with the corresponding name of Sun God in the following
sequence:

1. & ftftFT ^T: Aum Hram Mitraya Namah

2 . 3b $ Aum HrTm Ravaye Namah
3. 3 b 4 5 ^ ^
; ; :
Aum Hrtim Suryaya Namah
Aum Hraim Bhanave Namah
5. & i t W Aum Hroum Khagaya Namah
6. * W- Aum Hrah Pusne Namah
• • • •

7. * W feWNk ^T: Aum Hram Hiranyagarbhaya Namah

8. * ^*Rfa^^: Aum Hrlm Maricaye Namah
9. * t ^T: Aum Hrum Adityaya Namah
10.* f^f^^T-' Aum Hraim Savitre Namah
1 1 . * #3T#TT^: Aum Hroum Arkaya Namah
12.* f: W M ^ T : Aum Hrah Bhaskaraya Namah

SURYANAMASKARA

Sthiti: Tadasana

PRACTICE

+ Stand erect with legs

together. Bring the palms
together to namaskara
mudra.

Sthiti

Step 1
+ Take the hands abo
the head while inhalii
and bend the trui
backwards.

Step 1
Step 2

+ Bend the body forward while exhaling.

Touch the forehead to the knees.

Step 2 + Keep the palms on the floor on either

side of the feet.
 Positive "Healtk

Step 3:
+ In this step breath in and kick
the right leg back.

+ Push the buttock forward and

downward so that the left leg
is perpendicular to the ground.

+ Look up.
Step 3

Step 4:
+ In this step, exhale and
take the left leg also back,
resting only on palms
and toes. Keep the body
straight from head to toes
inclined to the ground at
about 30°.

+ Take care to keep the neck in line with the back.

Step 5:
+ While inhaling, bend the legs at the knees and rest them on
the floor with buttocks resting on the heels without altering
the position of the palms and toes.
+ Exhale as you rest the forehead on the floor.
+ Then relax in normal breathing.

Step 5
Step 6:
+ While exhaling without shifting the positions of hands and
toes, glide the body forward and hold the breath (Bahya
kumbhak) and rest the forehead, chest, hands, knees and
toes on the ground. Raise the buttock off the ground.

+ Note that eight points of the body are in contact with the
ground - hence the name sastanga namaskara (Salutation
with eight parts).
Step 7:
+ Inhale, raise the head and trunk
making the s p i n e c o n c a v e
upwards without lifting the
position of the hands and feet.
+ Arch the back as far as you can
until the elbows are straight.
+ Keep the knees off the ground.

Step 8:
+ While exhaling, raise the
buttocks, push the head down
until the heels touch the
ground without shifting the
position of hands and feet.

Step 8

Step 9:
Step 9 + Same as step 5.
 Positive -Healtk

Step 10:
* Inhale and bring the right leg
in between the two hands.
Arch the back concave
upwards as in step 3 until the
right leg is perpendicular to the
ground.
Step 10

Step 11 :
Exhale and bring the left foot
forward next to the right foot and
reach down with your upper
body to touch the forehead to the
knees as in step 2.

Step 11

Step 12:
+ While inhaling , come up to sthiti.

+ This completes one round of Surya

Namaskara. Repeat 3 rounds.

Step 12
Note
th h
(In W-stages- Suryanamaskara the 5 and 9 stages are omitted).
The prolonged pronunciation of 'Omkar' followed by the Bija aksara, 'Ha'
and the sounds R W which come in every Mantra influences and
humiliates the nerve centers in the brain corresponding to the respiratory,
\irculatory and digestive systems, make them more active, efficient and
health v.
The different names of the Sun according to their meanings, instil in you ;
those qualities like friendship, devotion, energy, health, strength, lustre
and vigor as you identify with the Supreme and meditate on those qualities
during the practice.

5.2 YOGASANAS (Theory)

A. T H E T W O S C H O O L S O F Y O G A S A N A S
.Yogasanas are specialised postures of the body often imitating
many of the animal postures. Large number of Asanas exist.
The same asana is often named differently and performed in
various modes by different schools in our country and abroad.
All these are permutations and combinations of the two basic
types of Asanas. I
Type 1 : Dynamic type of Asanas of the Hatha yoga |
Type 2 : Relaxing type of Asanas performed on the principles
laid down by Patanjali in his Yoga aphorisms.
The first school utilises speed, repetitions, maintainence with
strength (Isometric) and often jerks in the mode of performance.
The second,Patanjali system, emphasizes on mental equipoise j
through relaxation, and effortlessness. Maintenance for longer |
duration with ease is the key factor in this second school. The j
objective of the first school is predominantly to shatter the laxity, i
lethargy and Tamas in general. By repetitions and quick actions
it develops the strength of the muscles and the stamina of the
organs and systems in the body. These aid the growth process.
It is this system that we have chosen in the formative and
developmental phases of students. Relaxation, slow breathing
and calming the mind which form the triplet of Yoga featured in
the Patanjali Yoga lore is adopted in the later years of man (above
say 18 years) where the normal growth of the physical frame
would be almost complete. It is here that energy channelisation,
and conservation processes are harnessed and the overshoots
and inbalance of the bodily functions are controlled. The real j
contribution of Yoga to modern world is found at this level. It is d
this system that we have described in this chapter.

70
 Positive -Healt^

(i) Dynamic Asana

\ s the name implies, the characteristics of this system of
Yogasanas are energising movements with speed and repetition.
While the physical exercises ( N o n - y o g i c ) are effective on
muscular, circulatory and respiratory systems, the Yogic exercises
have an effect on the nervous and glandular systems as well.
The Dynamic Yogasanas stimulate the nervous and glandular
systems resulting in evocation of energy. This energy combats
laziness by shattering Tamas and gives rise to Rajas (activity).
This particular system is recommended for children as well as
people who are lethargic. The Suryanamaskar and Sithilikarana

i
Vyayama can be included in this system of dynamic Yogasanas
as it is a combination of different asanas, and involves speed.
The practice is accompanied by Yama (restraints) and Niyama
(observations).

(ii) Relaxing Asana

The aim of this system is to develop an inner awareness and
unfold the higher levels of consciousness. Movement without
jerks and effortless maintenance characterise this system. This
Tesults in strength and forbearance - titiksa. There is also a
proportionate growth of the body. The control of food and other
Yamas and niyamas are common to both systems. While the non-
yogic exercises and dynamic Yogasanas effect in expenditure
of energy and perspiration, the Yogasanas based on Patanjali's
aphor isms result in deep relaxation and energy conservation,
resulting in freshness. This is basically a nerve culture as it calms
down the nerves.
The features of yoga asanas are summerised below.
i. Evoking the dormant potentiality in man is the goal.
ii. To raise man from his animal nature to normalcy and raise
him further up the steps to achieve the goal of total freedom.
jjiii. Flexibility of spine is aimed at.
* v . Emphasis on positive health and overall personality
development is given.
~ —
v. Mental equipoise, Pranic balance and physical stamina are J
the outcome. v

Tips to teachers }
!
1. Demonstrate the asana with counts, slowly.
2. Explain each step clearly.
3. Mention the precautions and tell the benefits.
4. Demonstrate as to how to repeat and increase the speed.
i,
r

5. Let them practise slowly, individually. Correct them.

6. Let them to repeat the name of asanas clearly and correctly. [*
7. Make them practise in 2 groups;one group watching the other. i
8. Mention
the mind,and
howexplain important
to breathe, etc. points - where to Concentrate p
9. Explain the process of group awareness and synchronisation
so that they perform rhythmically together in the group.

B. PHYSICAL EXERCISES AND YOGIC P R A C T I C E S

From time immemorial man is trying to be free from disease and -t
make his body handsome; make it strong and ultimately make it
immortal. The search for the fulfilment of these desires brought |
about the development of physical culture where various types
of exercises are employed. Exercise can be broadly classified
into two types (A) passive and (B) active. Under Passive type,
we have massage and manipulation of muscles by others, where
the beneficiary is passive. Whereas in the active type, we have
exercises emphasizing on different characteristics, which a r e /
enumerated below.

Strength : Body building and weight lifting utilizing the 1

implements like bar-bells, dumb-bells and also vigorous exercises

like pull-ups and push-ups etc.The Practices may involve moving
the joints (isotonics) or tighten, the muscles without changing
the joint position (Isometrics).

Speed : Sports, athletics, etc. C

 Positive -Healtk

f
- ^ ) e x t e r i t y : Acrobatics, gymnastics, archery, fencing, boxing,
^ etc.
E n d u r a n c e : Walking, hiking, swimming, etc.

The common features of all these non-yogic type of exercise are

that they involve speed, jerks and repetition. They are energy
expending processes, strengthering the muscular and circulatory
system. Any of these practices can be used for manintaining good
physical health or as a sport. The attitude of competition,
showmanship and materialistic gain often develops tensions etc.
:
-\ Physiotherapy predominantly adopts these physical exercises and
movements to treat several ailments connected with muscles,
j o i n t s , nerves and other systems.

:. STAGES IN YOGASANA
Most people are of the opinion that Yogasanas are meant for
keeping the body fit and healthy. In other words they limit the
ft- asanas to physical exercises. It is just like going to a millionaire
and asking for a rupee!

^'Asanas' form one 'anga' or limb of Patanjali's eight limbed

L
Hfoga. This means that he has introduced it with a specific purpose
' of utilizing the body of which is visible and gross, to develop an
' i n n e r awareness and thus reach higher consciousness. Yoga sanas
help us to develop forbearance because of maintenance. While
maintaining, we go through three stages which are Sthira, Cira
- and Sukha.

Initially, the posture is shaky. A beginner cannot reach the final

posture immediately. After gradual practice he reaches and
achieves steadiness and this stage is called 'Sthira'. In this stage,
however he is not able to maintain it for the prescribed length of
time due to the effort involved. When he withdraws the effort by
relaxation as per the suggestion of Patanjali in the first half of
|Aphorism 11-47, 'Prayatna-£aithilya\ he reaches the stage *Cira'
*in which he is able to maintain it for the prescribed length of
1
time. The mind control begins here. In 'Sthira the mind gets

73
concentrated on the process of maiantaining the final posture.
As the posture becomes effortless and natural, the mind according
to its nature starts wandering. To avoid this Patanjali gives us a
method in the next half of the same Sutra (11-47) "Ananta-
Samapatti" or contemplation on the infinite. Here the word
'Ananta' can be interpreted as the chosen deity, or the chosen
sound (Mantra) or just expansiveness. When this is done the mind
calms down and as it stays in silence it starts experiencing the
bliss and this stage is called as 'Sukha\ Patanjali defines the
nature of Asana in the previous Sutra (11-46) viz: 'Sthira-Sukham
Asanam': Posture should be steady and comfortable. The Sukha
stage is comparable to Dhyana. If the posture is 'Sukha' for
an appreciably long time (subjectively varient) the person enters
'Asana Siddhi' which is the super-conscious state or 'Samadhi'.
This is given by the subsequent sutra (11-48) 'tato
dvandvanabhighatah': From that (mastery of the posture) no
assaults from the pairs of opposites. This is how we derive
infinitely more than just the physical benefits.

D. AN I D E A L H E A L T H Y B O D Y
All attempts of Kamsa to kill Krsna have failed. He hits upon a
brilliant plan of which he is sure of success. He hosts a carnival
of fun and games to which he invites all people including Krsna
as well as Balarama. The obstacles are cleverly spaced from the
main gate onwards. A rogue elephant attacks Krsna and he kills
it. Finally, the court wrestler Canura challenges Krsna and the
wrestling bout is very beautifully described in Srimad Bhagavat.
Canura is described as 'a man-mountain' with very heavy body
having rippling muscles exhibiting strength in every way. The
gestures, facial expressions are also given. He is said to be tense,
stiff, straining every muscle with an angry face. Contrary to it
Krsna s body is described as, well proportioned with a balanced
growth, agility, capable of great speed in movements, having
good reflexes and highly flexible. Komala (petal soft) but stone
hard when situation arises and naturally relaxed during action
~ .
 Positive -Health

due to lack of strain. His psychology is also very congenial; his

face is always smiling as if he is ready for a sport; very keen
observation due to tranquility of mind and clarity of thought. He
keenly observes the 'man-mountain' and notes that he has a slight
limp on the right leg probably due to an injury in a past fight.
When the fight begins, Krsna fights effortlessly and wins by using
the strength of Canura on himself.

This gives us the characteristics of an ideal body:

1. Balanced and harmonious growth,

2. Great speed in movement due to agility,
3. Highly flexible,
4. Komala but stone hard when the need arises,
5. Relaxation in action and hence conservation of energy and
6. Tranquility of mind and clarity of thought, i.e., harmony of
body and mind.
These characteristics can be achieved with the persistent and
regular practice of Yogasanas.

These effects of Yogasanas described in yoga texts indicate that

Yogasanas not only work on the Annamaya Kosa, but operate in
tune with bringing stability and harmony in other Kosas also.
5.3 P R A C T I C E OF Y O G A S A N A S (Yoga P o s t u r e s )
AND RELAXATION

Standing Postures
5.3.1. A R D H A K A T I CAKRASAN

Sthiti: Tadasana

PRACTICE
+ While inhaling, slowly raise the
right arm side ways up.
+ At the horizontal level turn the
palm upwards.
+ Continue to raise the arm with
deep inhalation vertically until the
biceps touches the right ear, palm
facing the left side.
+ Stretch the right arm upwards.
+ While exhaling bend the trunk
slowly to the left.
+ The left palm slides down along
the left thigh as far as possible.
+ Do not bend the right elbow or the knees.
+ Maintain for about a minute with normal breathing.
+ Slowly while coming back to vertical position inhale and
stretch the right arm up.Feel the pull along a straight line
from the waist upto the fingers.
+ Bring the right arm down as you exhale to Sthiti position.
+ Come back to Tadasana Sthiti.

+ Repeat on the left side, by bending towards the right side.

Note
Bend laterally. Do not bend either forwards or backwards.
Benefits
Reduces fat in waist region, stimulates sides of the body.
Give lateral bending to the spine, improves function of liver .
Limitations
No limitations.

5.3.2. ARDHA CAKRASANA

Sthiti: Tadasana

PRACTICE

+ Support the back at the waist by

the palms, fingers pointing
forwards.
+ Inhale and bend backwards
from the lumbar region. Drop
the head backwards, stretching
the muscles of the neck.
+ Maintain for a minute with
normal breathing.
+ Return to Sthiti.
+ Relax in Tadasana.

Benefits
Makes the Spine flexible, stimulates the spinal nerves, promotes
circulation of blood into head. Strengthens the neck muscles.
Expands chest and shoulders. Improves breathing.

Limitations
Persons with, problems of vertigo have to avoid this posture.
5.3.3. PADA HASTASANA

Sthiti: Tadasana
PRACTICE
+ Stand erect with legs together.
+ Inhale s l o w l y and raise the arms
sideways.
+ At this horizontal l e v e l , turn the
palms upwards.
+ Continue to inhale and m o v e the
arms upwards until the b i c e p s
touches the ears. Turn the palms
forward.
+ Stretch up the body from the waist.
+ Keeping the lower back concave,
exhale and bend forward until the
trunk is parallel to the ground. Stretch out the shoulders at
horizontal plane and inhale.
+ Exhale while going down further until the entire palm rests
on the ground and chin touches the knees.
+ Maintain in this final posture for about 2-3 minutes without
bending the knees.
+ Inhale, come up slowly to the vertical position and stretch
the arms above the head.
+ Exhale, drop down the arms, turn the palms downwards at
the horizontal position.
4- Continue to exhale and return to Sthiti.
+ Relax in Tadasana.

Note
+ Never bend the knees.
+ Keep the neck up until the forward bending at the hip and the waist
is completed and then drop the neck freely down to touch the chin
to knees.
 Positive Health

Benefits
Makes the Spine f l e x i b l e , Strengthens the thighs. Helps
preventing constipation and menstrual problems. Improves
digestion. Enhances blood flow to the head region.

Limitations
People with vertigo,severe degree of hypertension, cevical
spondylosis, and disc prolapse to avoid this posture.

5.3.4. T R I K O N A S A N A
Sthiti: Tadasana
PRACTICE

+ While inhaling, spread the

feet apart by about a
meter and raise both the
hands s l o w l y till they
reach the horizontal
position simultenously.
+ Slowly bend to the right
side until the right hand
reaches the right foot. The
left arm is straight up, in
line with the right hand.
Palms face forward.
Stretch up the left arm and see along the fingers.
+ Maintain for about one minute with normal breathing.
+ Return slowly to Sthiti.
+ Repeat on the left side.

Benefits
Helps in preventing flat foot, strengthens the Calf and thigh
muscles, corrects curvatures of back, strengthens the waist
muscles and makes the spine flexible.

1y
Limitations
People who have undergone recent abdominal surgery, slip
disc or sciatica may avoid this posture.

5.3.5. P A R I V R T T A TRIKONASANA
Sthiti: Tadasana
PRACTICE
+ While inhaling spread the
legs apart by about a meter
by moving the right leg
away from the left.
Simultaneously raise
+ While exhaling, the right
hand is taken down to the
ground on the outside of the
left foot, while the left arm
is raised up to the vertical
position.
+ Turn the face up to look at
the raised hand.
+ Maintain at the final posture for 1 minute with normal
breathing.
+ Return to sthiti and repeat the same to the left side.
Benefits
G i v e s rotational m o v e m e n t s to the spine. I m p r o v e s the
functioning of Kidneys and strengthens the thigh muscles.

Limitations
People with spinal problems, heart problems, severe
hypertension may avoid this posture.
 Positive -Health

5.3.6. PARSVA KONASANA

Sthiti: Tadasana
PRACTICE
+ M o v e the right leg to
about one and half meter
away from the left foot.
+ Turn the right foot towards
right side of the body so
that the toes are pointing
away from the body.
+ Exhaling, bend the right
knee and bring the Trunk
to rest on the right thigh,
place the right hand on the ground beside the right foot .
4* Inhaling, stretch the left arm over the head, biceps touching the
left ear and look at the tips of the fingers of left hand.
+ Maintain the posture for a minute with normal breathing.
+ Return to sthiti.
+ Repeat the same to the left side.

Note
+ In the final position, there should be a right angle between the thigh
and the leg and the other knee should not bend. Both the soles should
be fully in contact with the ground.

Benefits
Expands the thorax, strengthens the thighs, prevents back pain,
and stimulaales the intestinal peristalsis.

Limitations
People with Cardiac problems may avoid this posture in the
beginning days.
Sitting Postures

5.3.7. V A J R A S A N A

Sthiti: Dandasana

PRACTICE

+ Fold the right leg and bring the

right heel under the right buttock.
+ Sitting on the right heel, fold the
left leg and bring the left heel ^
under the left buttock.
+ Sit erect comfortably with the
buttocks resting on both the heels
and palms resting on the thighs.

Note
+ In the final posture the soles of the feet face upwards, heels are kept
together and the entire weight of the body is felt on the back of the
feet.

Benefits
One of the meditative postures. Keeps the spine erect and
prevents drowsiness.
Stimulates Vajra nadi at the ankles which increases the
awareness.Helped for cases of Vericose veinsprevents deep
vein thrombosis. Makes the ankles flexible and prevents flat
foot. The only posture which can be performed even after
heavy food.Useful for heel pain.

Limitations
People suffering from stiff ankle due to Rheumatic problems
may avoid this posture.
 Positive -Health

5.3.8. SASANKASANA
Sthiti: Dandasana
PRACTICES
+ Fold the right leg at
the knees and then the
left leg and sit on the
heels in vajrasana
resting the palms on
thighs.

+ Take the hands behind the back, make a fist of the right
palm and hold the right wrist with the left palm.

+ Relax the shoulders.

+ Inhale, lean backwards a little from the waist opening up

the chest.

+ Exhale, slowly bend forwards from the waist bringing the

forehead on to the ground in front of the knees. Collapse
the shoulders.

+ Maintain this position for about one minute with normal

breathing.

+ Inhale, slowly come up to the vertical position.

+ Release your hands and come back to sthiti.

+ Relax in Sithila Dandasana.

Benefits
Enhances blood flow to the head, stimulates the brain, gives
flexibility to the spine, ankles and knees. A good posture for
breathing ailments.

Limitations
Patients with gastritis and peptic ulcer may avoid this posture.
5.3.9. SUPTA-VAJRASANA
Sthiti: Dandasana
PRACTICES
+ Repeat positions of
Vajrasana as
described earlier
• through 1 and 2. 3.
Recline slowly
back- wards taking
the body weight on the right elbow first and then the left.

+ Lie flat on the back. Keep the hands crossed above the head.
Keep the knees close together in touch with the ground.

+ Maintain with normal breathing.

+ Return to Sthiti.

Benefits
Stretches the lumbar vertebra, stimulates the lumbar spinal
nerves. Helps to prevent sciatica. Mobilises the hips, ankles
and lower back. Helps in cases of vericose veins.

Limitations
Person with slip disc, spondylolisthesis and knee pain have to
avoid this posture.

5.3.10. PASCIMATANASANA
Sthiti: D a n d a s a n a .

PRACTICE

+ Inhale, raise both the arms sideways at shoulder level parallel

to the ground.
+ Turn the palms facing upwards.
+ Continue to inhale and raise the arms further up vertically
biceps touching the ears and stretch the trunk from the coccyx
region. Now turn the palm forwards.

84
 "Positive Health

+ Exhale, bend tne trunk forwards from the lower back.

Stretchy the arms Hands parallel to the ground.
+ Exhale c o m p l e t e l y ,
form hooks of index
fingers and catch
hold of the big toes.
Bend the back further
forward from the
lumbar sacral region
so that the trunk is stretched along the thighs and the face
rests on the knee. Bend the hands at the elbow and relax the
abdomen muscles.
+ Maintain the position for about a minute with normal
breathing.
+ Return to sthiti reversing the steps and the breathing
+ Relax in Sithili Dandasana.
Note
+ Do not allow the knees to bend
Benefits
Gives flexibility to the back bone. Stimulates the spinal nerves
and back muscles. Improves digestion, Energises the whole
body. Removes constipation.
Limitations
People with heart ailments, back problems and spondylosis
should avoid this posture.

5.3.11. USTRASANA
S t h i t i : Dandasana

PRACTICE
+ Inhale and bend the trunk
backwards and place the palms
on the heels.
+ Maintain for about a minute
with normal breathing.
+ Exhale while c o m i n g back to
Sthiti.

"+ Relax in Sithila Dandasana.

Note

The thighs should be perpendicular to the ground.

Benefits
Makes the spine flexible. Increases circulation to the head
region.
Limitations
Those who have undergone any recent operation at the chest
or abdomen, people with hernia problems, severe hypertension
and low back must be cautious.

5.3.12. VAKRASANA
Sthiti: Dandasana
PRACTICE
+ Bend the right leg at
the knee and place it
beside the left knee.
+ Straighten and twist
the waist towards
the right as you
exhale. Bring the
left arm around the
right knee and catch
the right big toe.
__________«______»___.______ Positive, f-leahh

in such a way that the trunk is kept erect with a proper

twist.
+ After maintaining for about a minute with normal breathing
return to sthiti and relax for a while in Sithila Dandasana.

+ Repeat the same on the other side.

Benefits
Lateral twist gives flexibility to the spine, tones up the spinal
nerves. Prepares the spaine for Matsyendrasana. Helps to cure
constipation, dyspepsia, stimulates the pancreas and useful for
diabetes. Improves the lung capacity.

Limitations
People who have recently undergone abdominal surgery may
avoid.

5.3.13. ARDHA MATSYENDRASANA

Sthiti: Dandasana
PRACTICE
+ Bend the right leg at the knees
by drawing it along the
ground.
+ Place the sole of the right foot
against the inner side of the
left thigh.
+ Keep the right heel about 4 to
5 inches away from the
perineum.
+ Bend the left knee and place
the left foot on the outer side of the right thigh near the right
knee.
+ Do not sit on the heels.
• Inhale, raise the right arm up vertically and sireich up the
shoulder.
+ Exhale, twist the waist to the left and bring the right arm
over onto the outer side of the left knee. The left knee acts
as a fulcrum for getting maximum twist of the spine. Catch
the left big toe with the right hand. The right triceps rests
on the outer side of the left knee.
+ Now take the left hand behind the back and try to touch
the right thigh.
+ Look back over the left shoulder keeping the trunk erect.
+ Maintain for about a minute with normal breathing.
+ Come back to Sthiti.
+ Relax for a while in Sithila Dandasana.
• •

+ Repeat the same, on the other side.

Benefits and L i m i t a t i o n s
Same as Vakrasana.

5.3.14. HAMSASANA
Sthiti: Vajrasana
PRACTICE
+ Stand on the knees keeping them about 10 inches apart.
+ Place the hands between the knees, fingers pointing inwards
(i.e., towards the feet), elbows close to each other.
+ Bend the elbows, lean forewards supporting the trunk on the
elbows at the navel and place the head down on the floor.
+ Stretch and stretch the legs backwards so that toes are on the
ground.
+ Now raise the head so that the neck is in line with the trunk.
Look in front of you.
+ Maintain this final position with normal breathing. In this
position, the body is in a straight line from heels to the head,
at an inclination of about 30° to the ground. All the weight
of the body should rest on the hands and the tips of the toes.
+ Slowly bring the head down to the floor.
+ Bend the knees and bring the knees forward by the side of
the hands.
+ Sit in Vajrasana.

+ Finally relax in leg stretch sitting position.

Benefits
Makes the wrists flexible and the arms stronger. Improves
digestion. Helps to clear constipation. Activates the pancreas.

Limitations
Abdominal surgery, menstrual problems in woman, hernias,
hyeracidity and ulcers should avoid this postures.

5.3.15. M A Y U R A S A N A
Sthiti: Vajrasana
PRACTICE
+ First four steps are same as in Hamsasana.
+ Move forwards on the toes to raise the legs off the grounds.
Balance the body on the two hands only. Keep the entire
body parallel to the ground by keeping the elbows as the
supporting points. Look forward. Maintain the final position
for sometime with normal breathing.
+ Return to Vajrasana and then to leg stretch position in the
same way as in Hamsasana and relax.

Note
+ In the final position, you can even elevate the legs and feet higher
keeping the knees straight.
+ In the final position, the muscles of the abdomen and not of the chest
support the weight of the body.
Benefits
Beneficial for poor appetite, constipation irretable bowel. Tones
up abdomen, reduces fat on tummy strengthens the forearms,
wrists and elbows. Prevents accumulation of gases. Vitalizes the
endocrines in the abdomen. Very good for diabetes.

Limitations
Same as Hamsasana.

Prone Posture

5.3.16. BHUJANGASANA

Sthiti: Prone Posture

PRACTICE
+ Bend the arms at the elbows and place the palms beside the
lower chest at the level of the last rib exerting least pressure
on the palms.
+ Keep the elbows close to each other and let them not spread
out.
 Positive Health

+ Inhale and come up.

+ Arch the dorsal spine and neck backwards as far as you
can.
+ Keep the body below the navel in touch with the ground.
+ Maintain the final position with normal breathing for one
minute with least pressure on the palms.
+ While exhaling come back to sthiti position.
+ Relax in Makarasana.

Benefits
Brings flexibility to the dorsal spine. Strengthens the spinal
muscles. Reduces the abdominal fat. Useful in management of
bronchial problems and back problems.

Limitations
Those who have undergone the abdominal surgery may avoid
this Asana for 2 months. Proceed cautiously in cervical
spondylosis.

5.3.17. SALABHASANA
Sthiti: Prone Posture
PRACTICE
+ Make fists of your palms with the thumbs tucked in and
place them under the thighs, with back of the hands towards
the ground.
+ While inhaling raise both the legs up as far as comfortable
without bending the knees.
+ Maintain this position for about one minute with normal
breathing.
+ Come back to Sthiti position while exhaling.
+ Relax in Makarasana.

Note
+ Pull up the knee caps and squeeze the buttocks to improve the
• posture.

Benefits
Helpful in managing sciatica and low back ache. Tones up the
kidneys and hip muscles. Reduces fat on thighs and buttocks

Limitations
Cardiac patients and diabetes may avoid this posture. Proceed
cautiously in low back pain.

5.3.18. DHANURASANA
Sthiti: Prone Posture
PRACTICE
+ B e n d the k n e e s and
hold the ankles by the
palms.
+ As you inhale, raise
the head and the.chest
upwards. Pull the legs
outwards and
backwards so that the
spine is arched back
like a bow.
+ Stabilize (rest) on the abdomen.
+ Do not bend the elbows.
+ Look up.
+ Keep the toes together.
 Positive Health

+ Maintain for about half a minute with normal breathing.

+ Slowly come back to Sthiti while exhaling.
+ Relax in Makarasana.
Note
+ Initially the knees will spread out, but with practice they can be
brought very near, almost touching each other
Benefits
Useful for diabetes patients. Removes gastro intestinal
disorders, stimulates and helps in slimming the whole body.
Gives good stimulation and flexibility to the back.

Limitations
People with general debilaity should be cautious while
performing this Asana. Practice after expert consultation.

Supine Posture

5.3.19. SARVANGASANA
Sthiti: Supine Posture
PRACTICE
+ Inhale,raise the legs together slowly and gracefully (without
bending the knees) till it forms about 45° to the ground.
+ Continue to inhale and raise the legs further to 90° position
Bring the arms down and place them next to the buttocks.
+ Exhale, raise the buttocks and the trunk, taking support of
the arms and elbows,without lifting the head. Rest the
elbows on the ground firmly and support the back with both
palms.
+ While retaining the legs parallel to the ground, straighten the
trunk by pushing it with the hands untill the chin is well
set in the suprasternal hollow.
+ Inhale and raise the legs vertically keeping the body erect
and come to the final shoulder stand position.

93
+ Maintain e f f o r t l e s s l y with
normal breathing for about
2-3 minutes. Carefully avoid
all jerks.
+ S l o w l y c o m e back to Sthiti
and relax in Savasana.

Benefits
Stimulates and keeps the thyroid
healthy. Influences the p e l v i c
organs. Useful in varicose veins,
piles, hernia and menstrual
disorders.

Limitations
People with Cervical spondylosis,
low back pain and hypertension
should not do this posture.

5.3.20. MATSYASANA
Sthiti: Supine Posture
PRACTICE
+ Take the right leg and place it on the left thigh.
+ Place the left leg on the right thigh as in Padmasana.
+ Place the palms on either side of the head with fingers
pointing towards the shoulders.
+ Inhale, take the weight on the palms and lift the head and
the back off the ground.
• Positive f-iealtk

+ Bri. j the center of the crown of the head to the round by

bending the dorsal and cervical spine backwards.
+ Exhale and remove the hands after the weight is well
balanced on the head and catch hold of the big toes
hooking the index fingers around them.
+ Press the elbows on the ground to bear the weight of the
upper half of the body.
+ Maintain this position for one minute with normal
breathing.
+ As you exhale come back slowly step by step to supine
sthiti.

+ Relax in Savasana.

Benefits
Complementary to Sarvangasana, good for diabetes, asthmatics
and other respiratory problems.

Limitations
Those who have recently undergone any abdominal or thoracic
surgery and cervical spondylosis should avoid this posture for
3 months.

5.3.21. HALASANA
Sthiti: Supine Posture
PRACTICE
+ Inhale, raise the legs together slowly and gracefully
(without bending the knees) till it forms about 45" to the
ground.
+ Continue to inhale and raise the legs further to 90° position
and simultaneously bring the arms down placing them next
to the buttocks.
+ Exhale, raise the buttocks and the trunk without lifting the
head. Support the back by the palms Rest the elbows on
the ground firmly to get better support to the back

95
+ Maintaining the legs parallel to the ground, straighten the
trunk by pushing it up with the hands till the chin is well
set in the suprasternal hollow. Inhale in this position.
+ Exhale, bring down the toes further to touch the ground.
R e l e a s e both hands and rest the arms straight on the
ground parallel to each other with palms facing the ground.
+ Maintain this p o s i t i o n for one minute with normal
breathing.
+ Inhale, come back slowly step by step to rest the trunk on
the floor.
+ Now exhale and bring down the legs to the ground.
+ Relax in Savasana.

Note
+ Make sure that you have achieved perfect balance before you release
the hands supporting the trunk.

Benefits
Stretches and stimulates the back muscles, spinal joints and
lumbar nerves. Enhances blood flow to the neck, activating the
thyroid and keeps spine flexible.

Limitations
People with any problem with the spine, hypertensives and
tho se with the cardiac problems must avoid this asana.
 Positive fleolfk

%5.3.22. C A K R A S A N A
Sthiti: Supine Posture
PRACTICE

+ Take the hands up and

place the palms on
either side of the head
on the ground under the
shoulders with fingers
pointing towards the
back.
+ Bend the knees and fold
the legs, and place the
heels on the outer side of the buttocks.
+ With palms and the soles of the feet as four points of
support, raise the trunk off the ground with an inhalation
arching the entire body convex upwards to look like a
wheel.
+ Maintain the position for about half a minute with normal
breathing.
+ As you exhale come back slowly step by step to supine
sthiti.

Note
+ Come down with control by placing the back of the head to the
ground,followed by the neck and the back. Do not collapse the
buttocks first.

Benefits
Brings very good flexibility to the spine, stimulates and
activates all parts of the body. Strengthens the arms, shoulders
and legs.

Limitations
Only those who are free from any disease can perform this
asana.

97
Topsy Turvy postures

5.3.23. ARDHA SIRSASANA

Sthiti: Vajrasana
PRACTICE
+ Place a four-fold blanket in
front of you on which you
will be resting your head in
the final position.
+ Place the forearms on the
blanket in front of you with
the fingers interlocked and
the elbows in front of the
knees.
+ The distance between the elbows should be equal to the
distance from each elbow to the interlocked fingers, forming
an equilateral triangle.
+ Place the crown of the head on the blanket in between the
interlocked hands.
4- Slowly raise the buttocks and lift the knees off the ground
and straighten the legs, keeping the toes on the floor.
+ Thus, you have formed a triangle of the body.
4- Maintain this position as long as you can with the load on
the head and the toes.
+ Slowly bend the legs at the knees and lower the knees to the
floor.
+ Slowly come back to Vajrasana and rest for a while
+ Then, slowly lie down on the back and relax in Savasana.

Note
+ Those who find it difficult to maintain the final position may use wall
support pressing the hands and the head against the wall so that it is
easier to maintain balance and to raise the hips.
Benefits
iThis asana prepares you for the practice of Sirsasana. Useful for
tension headache.

Limitations
People with High Blood Pressure, Heart problems, Inflammation
of the ear, weak capillaries, myopia, severe asthma, cold or
sinusitis, slipped disc, weak spine or vertigo should not practice
this.

5 . 3 . 2 4 . SIRSASANA
Sthiti: Vajrasana
PRACTICE

+ From Ardha Sirsasana. position slowly

walk towards the trunk and head, until
the back researchs vertical position.
+ Bend the knees slightly, press the thigh
against the abdomen and lower chest.
+ Transfer the body weight slowly from the
toes on to the head and arms, maintaining
a steady balance.
+ Lift the feet off the ground to about 20
cms, carefully balance on the head and
the arms.
+ Bending the knees, gradually raise the
calves in a controlled movement. Adjust
the trunk slightly to counter balance the
weight of the legs.
+ Fold the legs back so that the heels move towards the buttocks.
+ To accomplish this movement, contract the muscles of the
lower back. The knees are now pointing down with the legs
together.
+ Maintain this position for a few seconds, being aware of
complete balance before proceeding.

"99"
4 Slowly straighten the hips so that the thighs move up, bringing
the knees to vertical position, Keep the heels near the
buttocks,
+ Straighten the knees until the legs are in line with the trunk.
The whole body should be in one straight line with the feet
relaxed. Balance the body.
+ Maintain the position for one minute with normal breathing.
+ Return to sthiti reversing the steps with control on each
movement.
Note
+ After returning to sthiti it is mandatory to rest for a while in the following
position:

+ Make a fist of both the palms and place them one above the other in
front of the knees. Slowly bend forward to rest the forehead on the fist
till the pressure in the head gets lighter. Then relax in Tadasana so that
the pressure in the head comes back to normalcy.

Benefits
Due to improved circulation to the brain the w h o l e nervous
system becomes healthy. Memory improves. Endocrine glands
such as the pituitary, and the thyroid get revitalised. Helpful in
hernia. Seminal weakness can be cured. Improvesconcentration
power remarkably.

Limitations
Those w h o have running ears, heart trouble, high b l o o d
pressure and weak eye capillaries should not practice Sirasana.

100
Relaxation Techniques

5.3.25. INSTANT RELAXATION TECHNIQUE (IRT)

Sthiti: Savasana
PRACTICE
+ Bring your legs together; join the heels and toes together
and place the palms by the side of the thighs.
+ Keep the face relaxed with a smile all through the practice.
+ Start tightening from the toes.
+ Tighten the ankle joints, and calf muscles.

+ Pull up the kneecaps.

+ Tighten the thigh muscles.
+ Compress and squeeze the buttocks.
+ Breathe out and suck the abdomen in.
+ Make fists and tighten the arms.
+ Inhale and expand the chest.
+ Tighten the shoulders, neck muscles and compress the
face.
+ Tighten the whole body f r o m t h e t o e s t o the h e a d

+ Tighten'tighten tighten
+ Release and let g o the w h o l e b o d y instantaneously.

+ Legs and arms g o apart with the open palms lacing the

roof.

•+ Collapse the w h o l e body.

+ Enjoy the instant relaxation.

5.3.26. QUICK R E L A X A T I O N T E C H N I Q U E (QRT)

Sthiti: Savasana.
PRACTICE
Phase I
+ Feel the abdominal movements.Observe the movements of
abdominal muscles going up and down as you breathe in
• and out normally. Observe 5 cycles.
Phase II
+ S y n c h r o n i z e the abdominal m o v e m e n t s w i t h d e e p
breathing.The abdomen bulges up with inhalation and sinks
down with exhalation. Observe 5 cycles.

Phase III
+ As you inhale deeply and slowly, energize the body and
feel the lightness. As you exhale completely collapse all the
m u s c l e s , release the tension and enjoy the r e l a x a t i o n .
Observe 5 cycles.
+ Chant ' A A A ' in a low pitch w h i l e e x h a l i n g . F e e l the
vibrations in the lower parts of the body.
+ Slowly come up from either the right or the left side of the
body.

5.3.27. DEEP R E L A X A T I O N T E C H N I Q U E (DRT)

S t h i t i : Savasana
PRACTICE
4 Gently move your whole body, make yourself comfortable
and relax completely.
Phase-I
+ Bring your awareness to the tip of the toes, gently move your
toes and relax. Sensitize the soles of your feet; loosen the
ankle joints; relax the calf muscles; gently pull up the knee
caps release and relax; relax your thigh muscles, buttock
muscles; loosen the hip joints, relax the pelvic region and
the waist region. Totally relax your lower part of the body.
R..e..l..a..x... Chant A-kara and feel the vibration in your
lower parts of the body.

Phase-II
-f Gently bring your awareness to the abdominal region and
observe the abdominal movement for a while, relax your
abdominal muscles and relax the chest muscles. Gently bring
your awareness to your lower back, relax your lower back,
loosen all the vertebral joints one by one. Relax the muscles
and nerves around the back bones. Relax your middle back,
shoulder blades and upper back muscles, totally relax. Shift
your awareness to the tip of the fingers, gently move them a
little and sensitize. Relax your fingers one by one. Relax your
palms, loosen the wrist joints, relax the forearms, loosen the
elbow joints, relax the hind arms-triceps, biceps and relax
your shoulders. Shift your awareness to your neck, slowly
turn your head to the right and left, again bring back to the
center. Relax the muscles and nerves of the neck. Relax your
middle part of the body, totally relax. R..e..l..a..x .. . Chant
U-kara and feel the vibration in the middle part of your body.

Phase-Ill
+ Gently bring your awareness to your head region. Relax your
chin, lower jaw and upper jaw, lower and upper gums, lower
and upper teeth and relax your tongue. Relax your palates-
hard and soft, relax your throat and vocal chords. Gently
shift your awareness to your lips, relax your lower and upper

103
 lips. Shift your awareness to your nose, observe your nostrils,
and feel the warm air touching the walls of the nostrils as you
exhale and feel the cool air touching the walls of the nostrils
as you inhale. Observe for a few seconds and relax your
nostrils. Relax your cheek muscles, feel the heaviness of the
cheeks and have a beautiful smile on your cheeks. Relax
your eye balls muscles, feel the heaviness of eye balls, relax
your eye lids, eye brows and in between the eye brows. Relax
your forehead, temple muscles, ears, the sides of the head,
back of the head and crown of the head. Relax your head
region, totally relax. R..e..l..a..x .. . and chant M-kara feel
the vibration in your head region.

Phase-IV
+ Observe your whole body from toes to head and relax, chant
an AUM in a single breath. Feel the resonance throughout
the body.
Phase- V
+ Slowly come out of the body consciousness and visualize
your body lying on the ground completely collapsed.
Phase- VI
+ Imagine the vast beautiful blue sky. The limitless blue sky.
Expand your awareness as vast as the blue sky. Merge
yourself into the blue sky. You are becoming the blue sky.
You are the blue sky. Enjoy the infinite bliss. E..N..J..O..Y..
the blissful state of silence and all pervasive awareness.
Phase- VII
+ Slowly come back to body consciousness. Inhale deeply.
Chant an "AUM-kara". Feel the resonance throughout the
body. The soothing and massaging effect from toes to head.
Phase- VIII
+ Gently move your whole body a little. Feel the lightness,
alertness and movement of energy throughout the body.
Slowly bring your legs together and the hands by the side of
the body. Turn over to the left or the right side and come up
when you are ready.
 BALANCE - THE VITAL LIFE

6.1 PRANA AND PRANAYAMA

The basic vitality which is key to life, is what we term Prana.
Prana is the basic life principle. We believe that everything in
creation has PrSna. Growth of Prana from a lower strata to higher
strata is the process that characterises life. In man, this process is
being accelerated by the conscious discrimination faculty and is
called 'Pranayama', regulation of Prana. 'While the goal of life
is to manifest the divirnty in us', the process of manifestation, a
scientific method is Pranayama" or in general 'Yoga'.
The normal misconceptions about Prana arise due to partial
understanding. Some say that Prana is the air entering in and
going out of the lungs, others feel that it is the energy that which
governs breath; some say that it is nothing but nerve impulses
etc. But as we have seen, Prana is the basic life principle. In its
dormant form, it exists in the mineral world. In the vegetable
kingdom, we can observe that the primary facets of Prana. Start
manifesting in the vegetable kingdom. As Prana manifests more
and more in the animal and human spectra, newer faculties
emerge. The structure of the body is also suitably transformed
giving scope for the fuller manifestations of the higher emerging
faculties such as the mobile limbs and the senses in the animal
world and the complex anatomy of the human body. In different
parts of the body, different aspects of Prana work with proper
co-ordination and organisation between them. In the human
system our seers have recognised five major facets of Prana
carrying on five major functions.
There are five different manifestations of Prana also is called
Mukhya Prana (the chief Prana) to distinguish it from its five
manifestations. They are Prana, Apana, Sarnana. Vyana and
Udana. They arc described in Prasna Upanisat as follows:

105
 'Payupasthe apanam caksuh srotre mukha nasikabhyam
Pranah svayam pratisthate madhye tusamanah'.

'The Apana controls the organs of excretion and procreation; in

the eye and the ear as well as in the mouth and the nose dwells
"the Prana himself; and in the middle is the Samana'.

The manifestation of chief Prana in the lower regions of the

abdomen is termed as Apana. Prana acts in the upper regions-
face, nose etc., which essentially corresponds to the force which
activates breathing. That which keeps the balance between the
upper and lower forces (Prana and Apana) is called Samana.
Vyana is defined as:

feM: ^Rm^ ^TR^fcT II

TZhrfr, atma; Atraitadekasatam nadlnam tasam satam

satamekaikasyah dva saptatih dva saptatih,
Pratisakha sahasrani bhavantyasu Vyanascarati.

Tri the heart dwells Atman. There are (in the heart) a hundred
branches in each one of the Nadis, and each of these branch
Nadis again has seventy two thousand Nadis. In all these the
Vyana moves'. Vyana is that aspect of chief Prana that flows
through each and every Nadi. It coordinates the functions of
different aspects of Prana.

ST^Rfcf 3 ^ R : jrr^r tttj^ ^ ^ |

Athaikayordhvam Udanah punyena puny am lokam nayati

papena papam, Ubabhyameva manusya lokam'
 And then, through one of them (Susumna), the Ud&na carries
^ (the soul) to the virtuous world by virtuous deeds, to the sinful
world by the sinful acts, and by both to the world of men'. And
UdSna is the one that flows upwards in a subtle passage called
Susumna. Normally this is not known to ordinary people.

Pranayama is the science of regulating and gaining control over

this Mukhya Prana allowing its fuller manifestations to emerge.
But in particular we use regulation of breath to gain control over
Prana. Hence, we need to understand the difference between
normal breathing (which is normally flowing randomly through
one or both the nostrils), Kriya (like Kapalabhati), Yogic full
breathing and Pranayama.

( Table I depicts clearly the difference between the Kriyas, Yogic

full breathing and PranaySma.

Normally there are 3 components of breathing i.e., Inhalation,

Exhalation and Stoppage of breath. They are termed PQraka,
Recaka and Kumbhaka respectively. In Kumbhaka the stoppage
of breath can occur in 3 ways: after inhalation (Puraka or Antarya
Kumbhaka), after exhalation (Recaka or S u n y a or Bahya
I Kumbhaka) and an automatic suspension of breath not due to a
preceeding process of breathing (Kevala Kumbhaka). This last
variety, Kevala Kumbhaka is the aim of all Pranayama. In this
stage there is no force inside urging us to breathe in or out. A
natural suspension of breath is accomplished. This may be
induced for a short time by a preceeding Kriya like Kapalabhati.
Due to hyper-oxygenation, we get a glimpse of what Kevala
Kumbhaka is like. Recognition is half the solution, but it should
not end there. We must learn to induce this stage of automatic
cessation of breath without the preceeding Kriya. Thus, the real
Kevala Kumbhaka is the goal of all breathing techniques we are
getting acquainted with. There are various effects of this Kevala
Kumbhaka - the deep relaxation, lowered metabolic rate, sense
of blissfulness, expansiveness and single thought, essentially the
same effects as in Dhyana. (See our book Pranayama for more
details).
 TABLE I - Differences between Kriyas,
Full Yogic Breathing and Pranayama

Effect Kriya Yogic full breathing Pranayama^

1. Breathing About 120/mt. About 15/mt. Full Less than 5/mt

Rate Washing away of CO,, utilization of all
increased Oxygen muscles. Normal
concentration. breathing.

2. Respiratory Exercised briskly. Complete movement Controlled, slow

muscles of all groups of
muscles.

3. Circulation Greatly increased, Slightly increased. Less demand 1

greater concentration More 0 can be than normal. f
iI
2

of Oxygen in blood supplied to tissues

!
stream.
1
4. Nervous Quick, repetitive Normalised
Reduced excita- \
System nerve impulses, nerve
bility of nerve [
stimulating effect. impulses.
impulses.

5. Brain cells Activated, Harmonious

1
greater alertness. Deep rest to braiJ
functioning.
cells. Lesser 0 *
2

demand by brain*
cells. ]
6 Metabolic Increased greatly, Normalised. Decreased consi-
Rate Energy expenditure Proper utilization derably. Energy
is more. of energy. conserved,
dormant energies
are evoked. >'

7. Over all Shatters 'Tamas' Channelises the * Mind moves

personality Laziness gone, 'Rajas'. towards silence
man becomes Unnecessary wastage * Potential
active. of energy is cut. capabilites are
Becomes healthier. evoked.
* Greater
efficiency.
* Fresh, relaxed j
and dynamic. /

108
 Positive -Healtk

6.2 S C H O O L S IN P R A N A Y A M A
In the first school of pranayama forceful kumbhaka is a
mandatory part. The ratio of Puraka, Antarya Kumbhaka, Recaka
and Bahya Kumbhaka will be initially 4 : 4 : 4 : 2 (the numbers
in the ratio could be taken as seconds). Gradually as one
progresses, the Kumbhaka portion is increased 4:12:8 :8;
4:16:8:12; 4:32:8:16; etc. As the duration of Kumbhaka is
increased more and more, some portion of the Kumbhaka will
be Kevala Kumbhaka. Continued practice leads one to attain
Kevala Kumbhaka for a longer duration.
While in the second school, emphasizing the slowness of recaka
and puraka, no forceful stoppage of breath (Kumbhaka) is used.
Instead, the time taken for each inhalation and exhalation is made
to increase gradually. Associated with it will be the deep
relaxation. As one progresses, one finds that an automatic
cessation of breath results. At the change over regions from
Recaka to Puraka and Puraka to Recaka, a slowness takes place
resulting in Kevala Kumbhaka.
In the first school,there is the danger of premature energy
evocation,Kundalini shooting up without proper overall purifi-
cation of the system in those who start doing for long durations.
It may result in a disaster; neurotics and lunatics may be the
outcome. One should work with precaution. The major point,
many such wrecks miss, is the use of Bandhas with Kumbhaka-
the Jalandhara, Uddiyana and Mula Bandhas. If this precaution
is taken and a disciplined life is followed, one could use this
school with no danger.
We have chosen the second, the safe path. Relaxation resulting
from slowing down of breath is the key. Both schools have the
same aim, but the second involves lesser violent changes. It is
smooth. Hence you can notice, that in all the Pranayamas, we
are not using Kumbhaka at all. But we would allow the automatic
suspension of breath whenever it occurs. In fact, we should
welcome it. Glimpses of Kevala Kumbhaka should be instilled
in each and every Pranayama. That is the key. After prolonged
T 0 9 — —
 N
practice of this method we proceed to introduce Kumbhaka' in
the Pranayama in the follow-up camps.

6.3 POSTURES FOR PRANAYAMA AND

MEDITATION.
6.3.1. VAJRASANA
Sthiti: Dandasana

PRACTICE

+ Fold the right leg and bring the

right heel under the right buttock.
+ Sitting on the right heel, fold the
left leg and bring the left heel
under the left buttock.
+ Sit erect comfortably with the
buttocks resting on both the heels
and palms resting on the thighs.

Note
+ In the final posture the soles of the feet face upwards, heels are kept
together and the entire weight of the body is felt on the back of the
feet.

Benefits and Limitations (See page N o . 8 1 ) .

6.3.2. S I D D H A S A N A (For men)

S I D D H A Y O N I ASANA (For w o m e n )
Sthiti: Dandasana
• *
PRACTICE
+ Bend the right leg completely at the knees and place the
foot under the left thigh with the heels pressed against the
perineum.
+ Bend the left leg at the knee and place the left heel on the
right heel.
+ Tuck the toe of the left foot into the fold of the right knee.
+ Push the right hand into the fold of the left knee and pull
up the right big toe to ensure that it is kept pressed against
the left inner thigh.
+ Make sure that both the knees are resting on the ground.
+ Sit erect with hands resting on the thighs in Cin mudra
with elbows bent.

Note
+ Although the posture is exactly the same, it gets the name
Siddhayoni Asana in women and Siddhasana in men.

Benefits

Erects the spine. It is very useful for maintaining

Brahamacharya and brings stability to the mind.

Limitations
It has no limitations.

6.3.3. SUKHASANA

S t h i t i : Sit in Dandasana

PRACTICE

+ Fold the legs and cross them to j

p l a c e the feet u n d e r o p p o s i t e legs.

11 1
+ Sit comfortably with spine erect. The hands rest on the
thighs in Cin Mudra with the elbows bent.

Note
+ Here the knees do not touch the ground.

Benefits
Erects the spine. It is one of the simple meditative posture and
brings stability to the mind.

Limitations
It has no limitations.

6.3.4. PADMASANA
Sthiti: Dandasana
PRACTICE
+ Draw the right leg along
the ground and bend the.
knee.
+ Place the right foot on the
left thigh near the left
groin.
+ In the same way bring the
left foot on the right thigh
near the right groin.
+ The soles of both feet are turned upwards with the heels
almost meeting each other in front of the pelvic bones.
+ Sit erect with hands on the thighs in Cin Mudra with
elbows bent.
Benefits
Erects the spine. Its a symmetrical posture, brings stability to
the mind.

Limitations
It has no limitations.
 Positive f-lealtk

6.4 M U D R A S F O R 1 R A N A Y A M A A N D
MEDITATION

6 . 4 . 1 . CIN M U D R A

•+ Touch the lips of the thumbs with the tips of the forefingers.
+ Keep the other fingers striaght.
+ Rest the palms on the middle of the thighs.

6.4.2. CINMAYA MUDRA

+ The tips of the forefingers touch the tips of the thumbs and
all other fingers are folded in to the hollow of the palms.
+ Rest them on the thighs.
6.4.3. ADI M U D R A
+ Make fists of both hands with the thumbs tucked i

+ Rest the fists on the thighs.

6.4.4. B R A H M A M U D R A
+ Make fists of both palms with the thumb tucked in and
place them on either side of the navel with the palms facing
upwards and the knuckles touching each other.

Note

+ Keep the elbows bent to ensure relaxed ann position in all the above
mudras.
 Posifive -Health

6.4.5. NASIKA MUDRA

+ Fold the index and middle fingers
of the right hand into the cent:e of
the palm.
+ Use the thumb to gently close the
right nostril.Use the ring and the
little finger combination to close the
left nostril.

Note
+ This mudra is used during different
types of uninostril pranayamas. During
alternate nostril breathing when you need to change the fingers to
close the alternate nostrils, make sure that the pressure exerted on the
nostril is very gentle.
+ While changing the nostrils, the movement of the hand should be
a gentle rotation, action at the wrist and not at the arms or the
elbows.

6.5 PREPARATORY PRACTICES FOR

PRANAYAMA
6.5.1. CLEANSING BREATH
( K A P A L A B H A T I KRIYA)
Sthiti: Dandasana
• •
+ Sit in any meditative posture.
+ Keep your spine and neck erect perfectly vertical to the
ground.
+ Close the eyes and collapse the shoulders.
+ Relax the whole body completely.

PRACTICE
+ Practice rapid breathing with active and forceful exhalation
and passive inhalation.
+ During each exhalation, blast
out the air by v i g o r o u s
flapping m o v e m e n t s of the
abdomen in quick succession.
+ Inhale passively by relaxing
the abdominal muscles at the
end of each exhalation.
+ Repeat the e x h a l a t i o n as
quickly as possible at the rate
of 60 strokes per minute.
+ At the end of one minute,
stop the practice.
+ Now observe an automatic suspension of breath. In fact,
there will be no urge for breathing for a few seconds.
+ Simultaneously the mind may experience a deep state of
silence. Enjoy this state of deep rest and freshness.

+ Wait until the breathing comes back to normal .

Note
+ Throughout the entire practice the spine must be kept erect without
any movement of the trunk, neck or the face.
+ It is important to learn to allow the inhalation to happen
automatically by relaxing the abdominal muscles at the end of each
quick exhalation.
+ Kapalabhati can be practiced through alternate nostrils by alternately
closing the right and left nostrils in Nasika mudra.
+ In the beginning it may not be possible to practice continuously at
the rate of 60 strokes per minute. Therefore, one can start at the rate
of 10 to 20 strokes per minute and repeat it 2 to 3 rounds with
normal breathing intervals of a few seconds. With regular daily
practice you can increase the speed to 60-120 strokes per minute.
+ Persons with high BP, heart problems, vertigo, epilepsy, hernia, slip
disc and spondylosis should a void this practice. Women during
menses and later months of pregnancy should also avoid this
practice.
Benefits
Physical:
Brain cells are envigorated. It brings brightness to the face with
regular practice It balances and strengthens the nervous system.
It removes the drowsiness from the body.
Therapeutic :
It provides a nice massage to all the abdominal organs. People
with digestive problems are highly benefited. It cleanses the lungs
and also the entire respiratory tract. It is good for asthmatics and
for other respiratory disorders.
Spiritual:
It removes the distractions of the mind and prepares it for
meditation. The practitioner achieves a state of Kevala Kumbhaka,
i.e. automatic cessation of breath.
Limitations
Practice of Kapalabhati is to be avoided in case of moderate and
severe High Blood Pressure Ischemic Heart Disease, Vertigo,
Epilepsy, Hernia, Gastric Ulcer, Slip Disc and Spondylosis.
Women during menses and advanced stage of pregnancy should
avoid.

6 . 5 . 2 . V I B H A G I Y A SVASANA
(SECTIONAL BREATHING)
+ This is a preparatory breathing practice for Pranayama. It
corrects the wrong breathing pattern and increases the vital
capacity of the lungs. It has three sections:

A. ABDOMINAL (DIAPHRAGMATIC) BREATHING

(ADHAMA)
Sthiti: Vajrasana
PRACTICE
+ Place the hands resting on the thighs in Cin Mudra.

1 17
+ Inhale, (puraka) d e e p l y , s l o w l y and
continuously, the abdomen bulges out.
+ Before exhaling stop the breath for a
few seconds effortlessly.
+ Exhale, (recaka) the abdomen is drawn
inwards continuously and slowly.
+ Before the breath is reversed, stop the
• breath for a second.
+ Repeat this breathing cycle five times.
+ There should be no jerks in the whole
process. It should be smooth,
continuous and relaxing.

Note
+ In abdominal breathing the air fills the lower lobes of the lungs.
+ Avoid movement of the chest.

B. THORACIC (INTERCOSTAL) BREATHING

(MADHYAMA)
Sthiti: Vajrasana
PRACTICE
+ Place the hands resting on the thighs in
Cinmaya Mudra.
+ While inhaling, expand the chest cage
forwards, outwards and upwards.
+ While exhaling relax the chest wall and
return to resting position.

+ Repeat this breathing cycle five times.

Note
+ A void mo vements of abdomen.
 Positive Healtk

C. UPPER LOBAR (CLAVICULAR) BREATHING

(ADYA)
Sthiti: Vajrasana
PRACTICE

+ Sit in any meditative posture.

+ Place the hands resting on thighs in
Adi Mudra.
+ While inhaling raise the collar
bones and shoulders upwards and
backwards.
+ While exhaling drop down the
shoulders to the resting position.
+ Repeat this breathing cycle five
times.
Note
+ Try and avoid movements of the abdomen and chest.

D . FULL YOGIC BREATHING

+ Full yogic breathing is a combination of all the three
sections of sectional breathing.
Sthiti: Vajrasana
PRACTICE
+ Place the hands resting on the
abdomen at the navel in Brahma
Mudra.
+ During inhalation, the Adhama,
Madhyama and Adya pranayama
occur sequentially.
+ Now exhale in the same sequence
(abdominal, chest and clavicular).
+ Repeat this breathing cycle five A.
times.
119
Note
+ The whole process should be relaxing and comfortable, without any
tension in the face.
+ Roughly gauge the time of your inhalation and exhalation. Take one
third of your inhalation time for adhama ,one third for madhyama
and one third for adya. Follow the same sequence and timing for
exhalation.
+ This exercise can be performed - lying do wn in sa vasana or sitting in
a cross-legged position with head, neck and spine erect.
+ All breathings should be performed through the nose and not through
the mouth.
+ As you increase the number of rounds of Full Yogic Breathing day
after day, you will come to develop this practice as an automatic and
normal function of the body.

Benefits
The purpose of this practice is to make the practitioner aware of
the three different components of respiration (Abdominal,
Thoracic and Clavicular) and incorporate them into Full Yogic
Breathing.

Even 10 minutes of Full Yogic Breathing daily can work wonders.

You acquire more power and vitality,
Calmness in daily activities,
Thinking and clarity of thought improve,
When you feel tired or angry practice of full yogic breathing
will help in calming down your mind and revitalising it.
Limitations
It has no limitations.
6.6 P R A N A Y A M A (practices)
6.6.1. SURYA A N U L O M A VILOMA PRANAYAMA
Sthiti: Vajrasana

PRACTICE
+ Adopt Nasika mudra with your right
hand.
+ Close the left nostril with the little and
ring fingers of Nasika Mudra.
+ Keep the left nostril closed all the time
during the practice.
+ One cycle of inhalation and exhalation
forms one round.

+ Practice nine rounds.

Note
+ Time taken for exhalation should be longer than inhalation.
+ Depression patients may practice this Pranayama 27 rounds before
breakfast, lunch, dinner and before sleep (4 times a day).

6 . 6 . 2 . CANDRA A N U L O M A VILOMA
PRANAYAMA
Sthiti: Vajrasana
PRACTICE
+ Adopt Nasika Mudra with your right
hand.
+ Close the r i g h t n o s t r i l w i t h the t i p of
the thumb.

+ Inhale and exhale slowly through the

left nostril (Candra Nadi) only.

+ Keep the r i g h t nostril closed all the

t i m e d u r i n g the practice.

121
• One cycle of inhalation and exhalation forms one round.
+ Practice nine rounds.
Note
+ Time taken for exhalation should be longer than inhalation.
+ Anxiety patients may practice this Pranayama 27 rounds before
breakfast, lunch, dinner and before sleep (4 times a day).

Benefits
(For Suryanuloma-Viloma and Candranuloma-Viloma
Pranayama)
Physical :
These Pranayamas help in clearing of the nasal passages. With
regular and long practice, flow of breath through each of the
nostrils becomes smooth and slow.
Therapeutic :
It is Very useful for nasal allergy and Deviated Nasal
Spectrum (DNS). Suryanuloma-Viloma helps in reducing the
obesity effectively and Candranuyloma-Viloma help in
increasing weight.
For specific significant imaprovement, the recommended
schedule is to have twenty-seven rounds of this Pranayamas
four times a day (before breakfast, lunch, dinner and before
going to bed). Systematic practices have benefited large
number of obese and under weight persons to achieve normal
weight.
Spiritual :
Cleaning of Surya and Candra Nadis is the first step to bring
the balance between the two Nadis. They aid in unbfolding of
the inner layers of consciousness.
Limitations
For Suryanuloma-Viloma Pranayama, people suffering from
hibloodprusser, any heart disease and underweight problem
should a avoid this practice.
For Candranuioma-Viloma Pranayama, people suffering from
obesity and any type of allergic should avoid it.

6.6.3. NADISUDDHI PRANAYAMA

Sthiti: Vajrasana
PRACTICE
+ Sit in any meditative posture.
+ Adopt Nasika Mudra.
+ Close the right nostril with the right
thumb and exhale
+ Inhale and exhale slowly through the
right nostril (Surya Nadi) only,
completely through the (left) nostril.
Then inhale deeply through the same
left nostril.
+ Close the left nostril with your ring
and little finger of the Nasika Mudra, release the right
nostril. Now exhale slowly and completely through the right
nostril.
+ Inhale deeply through the same (right) nostril. Then close
the right nostril and exhale through the left nostril. This is
one round of NadiSuddhi pranayama.
+ Repeat nine rounds.

Note
+ This practice helps to maintain balance between Nadis
+ If you feel headache, heaviness of the head, giddiness, uneasiness etc
it means you are exerting much pressure on the lungs
+ The first symptoms of correct practice is the feeling ot tteshncss.
energy and lightness of the A><x/t and mind

Benefits
Physical :
as in case of all other Pranayama prctices. It increases the digestive
fire and appetite.
Therapeutic :
It lowers the levels of stress and anxiety by harmonising the
pranas. It is beneficial in respiratory disorders such as Bronchial
asthma, Nasal allergy, Bronchitis etc.

Spiritual :
It induces tranquility, clarity of thought and concentration. It
clears pranic b l o c k a g e s and balances Ida and Pingala
nadis,causing Shusumna nadi to flow which leads to deep states
of meditation and spiritual awakening. It helps to maintain
Brahmacharya which is a pre-requisite for spiritual progress.

Limitations : No Limitations.

6.6.4. C O O L I N G P R A N A Y A M A S
A. SITALl PRANAYAMA
Sthiti: Vajrasana
PRACTICE
+ Place the palms resting on the
thighs.
+ Stretchthe tongue forward
partly out of the mouth and
fold it so as to resemble the
beak of a crow.
+ Slowly suck in the air through
the beak and feel the jet of "* '\
cool air passing down the ^
throat into the lungs.
+ Slowly exhale through the nostrils, feeling the movement of
warm air all the way up from the lungs through the throat
and the nasal passages.
+ This completes one round of Sltali Pranayama.
+ Repeat nine rounds.
—— _ Positive "Health

B. SITKARI PRANAYAMA
Sthiti: Vajrasana
PRACTICE
+ Place the palms resting on the
thighs.
+ Fold the tip of the tongue
inwards horizontally. The
folded tongue slightly comes
out between the two rows of
teeth and provides a narrow
opening on both sides.
+ Slowly suck the air in through the two sides of the tongue.
Feel the cool stream of air diffusing throughout the mouth
and throat into the lungs.
+ Exhale slowly through both nostrils. Feel the warmth of the
exhaled air.
+ This completes one round of Sitkari.
+ Repeat nine rounds.

C. SADANTA PRANAYAMA
Sthiti: Vajrasana
PRACTICE
+ Place the palms resting on the
thighs.
+ Let the upper set of teeth
touch the lower set of teeth.
+ Keep the tip of the tongue
just behind the teeth.
+ Inhale through the crevices of
the teeth and feel the cool a i r
moving slowly and
continuously into the mouth a n d p a s s i n g d o w n the
into the lungs.
+ The warm air is e x h a l e d out s l o w l y through both the
nostrils. Feel the warmth of exhaled air.
+ This completes one round of Sadanta.
+ Repeat nine rounds.

Benefits
Physical :
They induce muscular relaxation and an over-all cooling effect.
They soothen the eyes, ears and purify the blood. They quench
the thirst, appease hunger and generate a feeling of satisfaction.
The taste buds and the mouth are sensitised.

Therapeutic :
Allergies due to cold can be effectively overcome by prolonged
practice. They help in reducing tensions and stresses and induce
mental tranquility. Sltkari and Sadanta keep the teeth and gums
healthy. They help reduce blood pressure and acidity in stomach.
They cure chronic dyspepsia (indigestion), various chronic skin
diseases, and releases even very subtle tensions.

Spiritual
Expansion of awareness - a facet of spiritual growth - takes place
as you move from sitali (linear awareness) to sitkari (surface
aware-ness) and then to sadanta (3-D awareness).
Limitations
People with Low Blood Pressure should avoid. People suffering
from cold, sore throat, bronchitis etc. should avoid. Practitioners
with sensitive teeth, missing teeth or dentures should avoid sitkari
and sadanta. Instead they can practise sitali. Generally, avoid in
winter or in cool climates.

6.6.5. BHRAMARI PRANAYAMA

Preparatary Practice of M-kara and N-kara:
+ In order to chant M-kara, you can chant any word ending
with 'M' such as 'Om', 'Mum', 'Swim', etc. but stretch the
'M' part only. This will result in 'M-kara' .chanting.

126
 Positive Health

+ Chant 'MM' a few times and observe that your lips are
closed, rows of teeth are separated and the tongue is just
behind the lower set of teeth.
(N-kara)
+ In order to chant N-kara, you can chant any word ending
with 'N' such as, 'King', 'Ring', 'Sing' etc and streth the
'N' part only.This results in the 'N-kara' chanting.

+ Chant ' N N ' a few times and note that your lips are
separated during this chanting.

+ While practicing Bhramari, we need to use this sound of

'N-kara' and not 'M-kara' whereas while practicing
nadanusandhana we use the 'M-kara'.
Note:
+ In the beginning, 5 to 10 rounds of Bhramari is sufficient. Slowly
increase to 10 to 15 minutes.
+ // can be practised at any time to relieve mental tension.

Benefits
Physical :
Creates a soothing effect on the nervous system. Cultures the
voice and increases the melody.
Therapeutic :
Relieves stress and cerebral tension. Reduces anger, anxiety,
insomina and blood pressure. Good for all psychosomatic
problems as it reuduces the stresses and tension. Eliminates throat
ailments (tonsils, pains etc.) Speeds up healing of tissue and
so may be practised after surgery.
Spiritual :
Develop the diamentional 3-D awareness. It aids in expands the
mind towards all pervasive awareness. It induces a meditative
state by harmonising the mind and directing the awareness
inwords.
Sthiti: Vajrasana
PRACTICE
+ Assume Cinmudra.
+ Inhale deeply,
+ Exhaling, produce a low pitched sound resembling the
humming of a female bee.
+ Feel the vibrations in the entire head.
+ This is one round, Repeat nine rounds.

Note
+ During the practice of Bhramanuse 'N-kara' and not 'M-kara \
+ Touch the tongue to upper (hard) palate.
+ Initially the sound vibration is felt more at the throat region only.
+ With long practices try to feel the strong vibrations in the entire
head region along with its resonating effect through out the body.

SOME TEACHING TIPS

1. Opening up' the blocked nostrils:
Often it is experienced that one of the nostrils is blocked. This may
be due to cold or deviated septum or Pranic imbalances. Following
techniques often help them.
(a) Often jogging releases the nasal blocks.
(i) lie down on the left side.
(ii) Support the left arm pit with a yoga stick.
(iii) Cross the right thigh on the left while sitting padmasana in
sukhasana or lying down supine, and vice versa for the left.
(b) For opening realease the nasal blocks.
(c) Use neti or kapalabhati, if necessary.
2. Use least pressure on the nostrils. Ultimate aim is to use no fingers
but to move the breath at will.
3. Emphasise breathing as it is difficult to learn but it is the
most useful pratice.
4. Steps of introduction are same as Yogasanas.
5. Can be practised anytime of the day.
The principles of Kriyas are to -
(1) Stimulate the system by either an external medium or by the
volitional control and
(2) Relax deeply after the kriyas and also during the kriya practice
itself.

7.1.2 CLEANSING BREATHS

1. Anunasika Breathing
(Cleansing by inhalation and exhalation)

Sthiti: Any Meditative Posture

+ Exhale completely. Inhale through both nostrils and hold the
breath for a few seconds.
+ Blast out the air through both nostrils in short bursts, until the
lungs are completely empty. Repeat 5 times.
+ Now close the right nostril using the thumb of the right hand.
Inhale, hold for a few seconds and blast out through left
nostril in short bursts of air. Repeat several times.
+ Next, close the left nostril using the ring and the little fingers
of right hand in nasika mudra. Repeat the above process
several times through right nostril.
+ Repeat the complete process several times using both nostrils.
This type of breathing clears the respiratory passages and
purifies the sinuses in the skull.

2. Mukha Dhouti
(Cleansing through a single blast breath).

Sthiti: Tadasana
PRACTICE
+ Spread the legs apart by about 2 feet.
+ Lean forward and place the hands on the
knees.
+ Inhale deeply and expel the air
forcibly as in a jet through the mouth,

130
 Positive Health

KRIYA - CLEANSING TECHNIQUE

7.1 INTRODUCTION
Kriyas are cleansing practices. In that sense, we all practise kriyas
daily. Bathing, washing the face, brushing the teeth, all are kriyas.
But yoga kriyas refer to special yoga techniques meant to cleanse
the inner organs, developed by the yogis. Among several kriyas
available in the yogic lore 6 major kriyas called sat Kriyas are
quite comprehensive.
They are:
(1) Trataka for eyesight.
(2) Neti for upper nasal track (from throat to nostrils).
(3) Kapalabhati for lower respiratory track (from nostrils to
lungs).
(4) Dhouti for upper gastro intestinal tract (GIT) upto stomach.
(5) Nauli for abdominal viscera. (Agnisara is the preparatory
phase for Nauli).
(6) Basti for lower gastro intestinal tract (GIT) especially the
rectum. (Sankha praksalana is for the entire GIT).

7.1.1 OBJECTIVES
The objectives of Yoga Kriyas are to -
(1) Cleanse the inner tracts namely the optical path, respiratory
tract and G.I.T., and thereby refresh the inner passages.
Tardiness is thereby removed.
(2) Develop an inner awareness.
(3) Desensitize the possible hypersensitive reactions in the
pathways.
(4) Build the stamina and forebearance capacity.
 Positive -Health

continuously. This is effected by contracting the diaphragm

as prolonged exhalation. Repeat several times.

3. Mukha Bhastrika
(Cleansing through hyperventilation)
+ Kneel down, with the heels together and sit erect.
+ Inhale fully.
+ While exhaling in a series of expulsions of the breath through
the mouth, (keeping the lips puckered as if you are going to
whistle) bend forward and rest the head on the ground in
front of the knees. The expulsions are done with the help of
the abdominal muscles.
+ Inhale, come up slowly.
+ Repeat several times.
+ The purpose of Mukha Bhastrika is to reduce the level of
carbon di-oxide present in the body. Also a cleansing practice.

4. Viparitakarani Kriya
(cleansing in inverted posture)
Sthiti: Supine Posture
PRACTICE
+ Raise the legs to 90°, keeping the
knees straight.
+ Raise the buttocks and the trunk off
the ground by supporting the body
with the hands at the waist to
transfer the weight to the arms and
elbows. Keep the elbows as close
to each other as possible.
+ Slowly move into the final position of Viparitakarani by
raising both legs to vertical position and maintaining the
trunk at an angle of 45° to the ground.
+ In the final position the weight of the body rests on the

131
 shoulders, neck and the elbows, the trunk is at 45° angle to
the floor, the legs are straight and perpendicular to the floor.
Note that the chin should not press against the chest.
+ Close the eyes and feel comfortable.
+ Focus the awareness on the perineum i.e., the area between
the anus and the genitals.
+ Now slowly in a rolling motion, pull the buttocks inwards.
•+ Then contract the anal sphincter muscles and pull the anus
inwards and upwards.
+ Hold it as long as possible with normal breathing.
+ Release the bandha and then retrace the steps to come down
to the supine sthiti and rest in Savasana for a while.

Note
+ Apart from Mulabandha the following practices can also be done in
the final position of Viparitakarani such as Deep abdominal breathing
or Kapalabhati or As vini Mudra.
+ Mulabandha can also be performed with antarkumbhaka (holding the
breath after inhalation).
+ Practice a few rounds.
+ As vini Mudra, in fact, is a good preparatory practice for Mtlabandha
and can be practiced in the following way:
"Contract the anal sphincter muscles and pull the anus inward and
upward. Hold for 2 to 3 seconds. Then relax. Repeat this as many
times as you can with normal breathing. Continue to briefly contract
and relax as rhythmically and evenly as possible. Once this is mastered,
Mulabandha can be performed quite effectively."
Benefits
It stimulates and tones the uro-genital and excretory systems.
Intestinal peristalsis is also stimulated, relieving constipation and
piles. It is also beneficial for anal fissures, enlarged prostate,
urgency and frequency of urination of irritable bladder, early
case of prolapse of uterus, etc.
Limitations

Constipation is a side effect of mulabandha or Ashvini mudra.

 — _ . Positive Health

7,1.3 MAJOR KRIYAS

Among the six processes which purify the system mentioned
earlier: Kapalabhati, Neti, Dhouti. Nauli, Trataka and Basti we
will briefly describe the first five only.

7.1.3.1 T R A T A K A
A. PREPARATIONS
i) Get candles, candlestand and match box.
ii) Wash your eyes with cool and clean water (with eye cup if
available) before starting the practice for good result.
iii) When you practice in a group, sit around the candle stand,
making a circle at sufficient distance from the candle stand
(1.5 to 2 meters). The maximum number of participants in a
group around could be about ten. Keep the candle at the
same level as the eyes.
iv) Arrange a few chairs for those who are not able to sit on the
ground.

Instructions:
+ Sit in any comfortable meditative posture, if necessary you
may sit in a chair.
+ Remove your glasses and wristwatches.
+ Keep your spine, neck and head in a line. Collapse your
shoulders.
+ Close the eyes and adopt Namaskara mudra.
+ Maintain a smile on your face through out the practice. Calm
down your mind. Observe your body & breath.
+ Begin the session by chanting the verse from the Upanisats
praying for the welfare of the teacher and the student.

Starting Prayer:

v$> TTlfcT: TUPrT- TUf^f'- II

133
 Om sahanavavatu, Sahanou bhunaktu,
Saba viryam karavavahai,
Tejasvinavadhitamastu, ma vidvisavahai
Om Santih, Santih, Santih.

May he protect us both (i.e., the teacher and the student). May he
nourish us both. May we both work together with great energy.
May our study be enlightening and fruitful. May we not hate
each other. Om Peace, Peace, Peace.
+ Gently take your hands behind the back, catch the right wrist
with left palm, make a loose fist with the right hand and feel
the pulse of right hand using your fingers of left hand.
+ As you exhale, gently bend forwards to touch the ground
and surrender to the All Mighty.
+ Come back as you inhale.

B. PREPARATORY EYE EXERCISES

1. Up And Down Or Vertical Movements
+ Open your eyes with a few blinks.
+ Gently move your eyeballs up-down, up-down, up-down,
continue another seven rounds (counting mentally). Move
your eyeballs smoothly and continuously. Try to avoid jerky
movements and keep your head steady. Practice at your
own pace.

2 . Right and left or horizontal movement of eyeballs

+ Gently open your eyes with a few blinks.
+ Gently move your eyeballs right-left, right-left, right-left,
continue seven more rounds. Move your eyeballs smoothly
and continuously. Try to avoid jerky movements and keep
your head steady. Practice at your own pace.
+ After completing ten rounds gently stop the practice and close
your eyes.
+ Rub your palms against each other, form a cup of your palms
and cover your eyes.

134
 Positive f-lealfU

+ Practice simple palming. Do not touch the eyelids with your

palms directly. Relax your eye muscles completely. Relax
for a while.
+ Feel the warmth and darkness in your eyes. Make sure that
your eyes are totally in dark.
+ After sufficient relaxation, gently drop your hands down.
+ Feel the cool sensation around the eyeballs. Relax for a few
seconds. Do not open your eyes immediately.

3 . Diagonal movement of eyeballs (two directions)

+ Open your eyes with a few blinks.
+ Gently move your eyeballs to extreme right-up, extreme left-
down; right-up, left-down; right-up, left-down; continue
another seven rounds. As you move the eyeball smoothly
and continuously to extreme right-up and extreme left-down
positions, try to avoid jerky movements and keep your head
steady. Practice at your own peace.
+ After completing ten rounds gently stop the practice and close
your eyes.
+ Rub your palms against each other, form a cup of your palms
and cover your eyes.
+ Give press and release palming. As you inhale deeply, press
the palms around the eyes. As you exhale completely, release
the pressure, continue four more rounds, count mentally. Do
not press the eyeballs with your palms directly. Relax your
eye muscles completely.
+ After completing five rounds, gently drop your hands down.
+ Feel the cool sensation around the eyeballs. Relax for a few
seconds. Do not open your eyes immediately.

D i a g o n a l m o v e m e n t in the opposite direction

+ Open your eyes with a few blinks.

+ Gently move your eyeballs left-up, right-down; left-up, right-
down; left-up, right-down; continue another seven rounds as
you move the eyeballs smoothly and continuously to extreme

135
 left up and extreme right-down. Try to avoid jerky movements
and keep your head steady. Practice at your own pace.
+ After completing ten rounds gently stop the practice and close
your eyes.
+ Rub your palms against each other, form a cup of your palms
and cover your eyes.
+ Give press and release palming.
+ After completing five rounds, gently drop your hands down.
+ Feel the cool sensation around the eyeballs. Relax for a
few seconds. Do not open your eyes immediately.

4. Rotational movement of the eyeballs

{clockwise and anti-clockwise)

Clockwise movement
+ Now, let us proceed to rotational movement of the eyeballs.
+ Open your eyes with a few blinks.
+ Gently move our eyeballs to the left, up, right, down; left-
up, right-down; left-up, right-down; continue another seven
rounds count mentally. Move your eyeballs smoothly and
continuously according to your own pace in clockwise. Try
to avoid jerky, sudden movements and keep the head steady.
+ After completing ten rounds gently stop practice and close
your eyes.
+ Rub your palms against each other, form a cup of your palms
and cover your eyes.
+ Here give constant pressure palming. Press constantly around
the eyeballs with your palms. Inhale deeply and exhale
completely. Do not press on the eyeballs. Relax your eye
muscles completely.
+ After completing five rounds of deep slow breathing, gently
drop your hands down.
+ Feel the cool sensation around the eyeballs. Relax for a few
seconds. Do not open your eyes immediately.

136
 Positive Health

. Anti-clockwise movement
• + Now, proceed to anti-clockwise rotation of the eyeballs.
+ Open your eyes with a few blinks.
+ Gently move your eyeballs in anti-clockwise direction - right,
up, left-down; right-up, left-down; right-up, left-down;
continue to move your eyeball smoothly and continuously at
your own pace in anti-clockwise. Try to avoid jerky sudden
movements and keep your head steady.
+ After completing ten rounds gently stop practice and close
your eyes.
+ Rub your palms against each other, form a cup of your palms
and cover your eyes.
[ + Give constant pressure palming.
+ If you feel like changing your position, you may do so. Take
rest for some times before you start Jyoti Trataka.

JYOTI TRATAKA (in three stages)

Step I: Effortless Gazing or Focusing at flame
I + Let us start Stage-I of Jyoti Trataka i.e., "Effortless gazing or
Focusing".
+ Gently open your eyes with a few blinks and look at the floor.
Do not look at the flame directly.
+ Slowly shift your vision to the base of the candle stand, then
move to top of the stand, then to the candle and then slowly
 look at flame of the candle. Now, start gazing at the whole
flame without any effort. Do not blink your eyes. There may
be a few irritating sensations, but use your will power and
gaze in a relaxed way. If tears appear, allow it to flow freely.
This is a sign of good practice. Let the tears wash out the
impurities from the eyes. Learn to ignore the irritation and
watering from the eyes.
+ Gaze at the flame about 30 seconds.
+ Slowly close your eyes, rub your palms against each other
for a few seconds, form a cup of your palms and cover your
eyeballs.
+ Give press and release palming.
+ After completing five rounds, gently drop your hands down.
+ Feel the cool sensation around the eyeballs. Relax for a few
seconds. Do not open your eyes immediately.
Step II: Intensive focussing at the tip of the wick of the
flame

+ Pass on to Stage-II of Jyoti Trataka i.e., "Intensive focussing"

(Dharana) .
+ Gently open your eyes with a few blinks and look at the floor.
Do not look at the flame directly.
+ Slowly shift your vision to the base of the candle stand, then
move to top of the stand, then to the candle and then slowly
look at the flame of the candle. Now, start gazing at the whole
flame without any effort.
+ Slowly gaze at the tip of the wick of candle, the small black
cord. Focus your attention at one point. This is a practice of
focussing and concentration. Keep on gazing, use your will
power. Let the tears come out and try not to blink your eyes.
By practice the gaze becomes steady, making the mind one
pointed.
+ Gaze at the flame for about 30 seconds.
+ Slowly close your eyes, rub your palms against each other
for a few seconds then form a cup of your palms and cover
your eyeballs.
+ Give constant pressure palming. Press constantly around the
eyeballs with your palms and inhale deeply and exhale
completely continue four more rounds count mentally. Do
not touch the eyeballs with your palms directly. Relax your
eye muscles completely.
+ After completing five rounds, gently drop your hands down.
+ Feel the cool sensation around the eyeballs. Relax for a few
seconds. Do not open your eyes immediately.

Note for Stage-I & II

+ Continuously gaze at the flame, no blinking or winking, smooth and
effortless gazing.
+ Use your will power and ignore watering or irritation in the eyes.
Gradually increase the duration of gazing upto 60 seconds over a few
weeks of practice.
Step III: De-focussing
+ Let us proceed to Stage-Ill of Jyoti Trataka i.e., "De-
focussing".
+ Gently open your eyes with a few blinks and look at the floor.
Do not look at the flame directly.
+ Slowly shift your vision to the base of the candle stand then
move to the top of the stand, then to the candle and then
slowly look at the flame of the candle. First fix your attention
at the flame, then gradually widen your vision. Slowly de-
focus your attention from the flame and have a de-focused

139
 gaze on the flame. With expansive awareness, collect all the
details of the flame such as colour of the flame, shape of the
flame, and aura around the flame. Then observe the aura
expanding more and more and see the small light particles
around the flame. Recognize the subtle change of acheived
by de-focussing.
+ After one minute of de-focussing, gaze or focus on the flame.
Slowly close your eyes and retain the image in your mind.
Visualize the flame between your eyebrows and collect all
the details with your eyes closed. When the image disappears
go for palming.
+ This time we combine palming with breathing and Bhramari.
First apply constant pressure around your eyes, then inhale
and chant Bhramari Mm....; feel the vibrations of Bhramari
through out the body; repeat the same. Inhale - chant Mm....
as you exhale, inhale Mm...., inhale Mm.... and the last round
inhale Mm....; feel the sound resonance in the entire head
region specially round the eye region.

Step IV: Silence

+ Feel the silence and relax for a while. After sufficient

relaxation, gently drop your hands down. Sit quiet for some
time and feel the deep comforting effect of the practice. Be
aware of the changes taking place inside you. Recognise that
 Positive -Health

the mind has become completely calm, your concentration,

will-power and sharpness of eyesight have improved.
+ Gently bring your hands behind the back, catch hold of the
right wrist with your left palm, make a loose fist with the
right hand and feel the pulse of the right hand.
+ As you exhale, gently bend down towards the floor and
surrender to the All Mighty.
+ Come back as you inhale.
+ Gently give a feather massage around the eye muscles with
three fingers (index, middle and ring fingers).

C. TIPS FOR PRACTITIONERS

+ This is to be practiced in the dark preferably in the evening.
+ Remove glasses, wristwatches, and belts and make yourself
comfortable in the posture.
+ Sit with your head, neck and spine upright. Always open the
eyes with a few blinks.
+ During eye exercises you must not move your head and must
carry on eyeball movement only.
+ During Jyoti Trataka, when you open the eyes, don't look at
the flame right away. Start looking at the floor and then slowly
bring your gaze onto the flame.
+ During palming don't let the palms touch or press the eyeballs.
(Palms & not the fingers cover the eyes).
+ During palming do very slow & deep breathing with
awareness.
+ Palms are placed in such a way that there is complete darkness
to the eyes.
+ The facial muscles, eyebrows and eyelids should remain
totally relaxed with a beautiful smile on the face.
+ Trataka should be performed after asanas and pranayamas.
+ Trataka must be practiced on a steady flame.
+ The practitioner should always avoid undue strain to the eyes
BENEFITS
Physical
It keeps away the eyestrain by improving the stamina of eye
muscles and by giving deep relaxation to them. It makes the
eyes clear, bright and radiant. It cleanses the tear glands and
purifies the optical system.

Therapeutic

Errors of refraction get corrected. It strengthens the ability of the

lens to adjust better to distances. It balances the nervous system,
relieving nervous tension, anxiety, depression and insomnia.

Spiritual

It helps to develop intense concentration and improves memory.

It helps to develop a strong will-power. It is an e x c e l l e n t
preparation for meditation.

Limitations

Epileptics should avoid gazing of flickering candle flames. They

can, however, choose a totally steady object to gaze on. If you
are a sensitive person who has insomnia this practice at night
make your mind too widely awakened and difficult to go to sleep.
Hence you can practice Trataka one hours before going to bed.
In case of tension headache, one may avoid this practice, as it
may tend to aggravate the pain.
 Positive -Health

7.1.3.2 NETI

A. Jala Net/ (Cleaning the nasal passage)

Sthiti: Tadasana
PRACTICE

+ A d d a b o u t h a l f a t e a s p o o n o f salt
to a neti pot full of sterile
lukewarm water.

+ Stand w i t h the legs apart

+ H o l d the neti pot in y o u r right

hand.

+ Insert the nozzle o f the N e t i pot

into the right nostril.

+ Keep the mouth open and

breathe freely through the
mouth.

+ T i l t the head first slightly backwards, then forwards and

s i d e w a r d s t o t h e l e f t so t h a t t h e w a t e r f r o m t h e p o t e n t e r s t h e
r i g h t nostril and c o m e s out t h r o u g h the left b y gravity. Allow
t h e f l o w t i l l t h e p o t is e m p t y .

+ Repeat the same o n the left side.

+ T o c l e a r t h e n a s a l passages o f t h e r e m a i n i n g w a t e r , b l o w o u t
t h e w a t e r b y a c t i v e e x h a l a t i o n t h r o u g h a l t e r n a t e n o s t r i l s as in
Kapalabhati.

Benefits
It h e l p s t o c l e a r n a s a l p a s s a g e s . R e m o v e s c o l d , h y p e r s e n s i t i v i t y ,
headache, sinusitis, bronchitis and stimulates olfactory nerves.

Limitations
N e t i s h o u l d be a v o i d e d i f y o u h a v e h a d a recent ear i n f e c t i o n or
nasal s e p t u m o p e r a t i o n . A l s o a v o i d neti for a f e w days alter a
bleeding nose.

143
B. Sutra Neti or Rubber Catheter Neti

Sthiti: Tadasana

PRACTICE
+ Insert the blunt end of a thin soft
rubber catheter horizontally
into the right nostril.
+ • Gently push it along the floor
of the nose until the tip is felt
in the back of the throat.
+ Insert the right index and the
middle finger through the
mouth and catch the tip of the
catheter at the back of the
throat.
+ Pull it out through the mouth and gently massage the nasal
passage by catching the two ends of the tube.
+ Remove the catheter through the nose.

+ Repeat on the left side.

Note

+ Take care not to push the catheter vertically into the nostril.
+ Before you start this practice, cut and trim the nails of the fingers to be
used for inserting in the mouth, as it may injure the throat when you are
trying to grasp the tip of catheter in the throat.

Benefits

Clear the nose and pharynx. Tremendous will power increased

in process of catheter insertion. Desensitizes to dust pollution
etc. in nasal allergy patients.

Limitations

Same as jalaneti plus, back pain, hypertension, cardiac problems.

Avoid during latter part of pregnancy.
C. Sitka rm a Kapala Neti
+ This is similar to Jala Neti, with the difference that the water
comes out of mouth instead of through the opposite nostril.

D. Vyutkarma Kapala Neti

+ Take a mouthful of luke-warm saline water.
+ Bend forwards and relax the soft palate so that the water
comes out of the nose.
+ Neti Kriya is to be followed by a few rounds of Kapalabhati,
so as to keep the nasal passage clear.

Benefits

Neti, in general, purifies most structures in the head and neck.

Neti not only clears the nasal passages but also renders the nose
resistant to many irritants like water, cotton, rubber, ghee, milk
etc. Hence it is very helpful in removing the hypersensitivity as
seen in persons suffering from Allergic Rhinitis.Vision becomes
more subtle.

7.1.3.3 DHOUTI
A. Vamana Dhouti
Sthiti: Tadasana

PRACTICE

+ Drink about one and a half liters

of lukewarm saline water (about
1% saline) as quickly as you can
until you feel like vomiting it out.
+ Churn the stomach by twisting
exercises.
+ Stand with feet apart at shoulder
width and bend the trunk forward
forming an angle of about 80
degrees to the ground.
+
Now with the help of the middle three fingers of the right
hand, tickle the back of the throat to vomit out (vaman) all
the water.
+ Repeat the process of tickling the throat until no more water
comes out which may mean that all water has been vomited.
+ With continued practice one can stimulate the vomiting
sensation and vomit out the water without using the fingers
at the throat.
+ Relax completely in DRT for about 15 to 20 minutes.
+ Have a bland breakfast after about half an hour.

Note

+ This is to be done early in the morning on an empty stomach.

+ A bland breakfast could preferably consist of Indian kichadi. (rice and
lentil-dhal, cooked with or without salt), along with a tea spoon fulof
pure ghee. A void coffee or tea for breakfast.
+ With long practice one can learn to vomit all the water as if it is a
continuous jet. This is called Gajakarani.

B. Danda
• * Dhouti

Sthiti: Tadasana

PRACTICE

+ Drink luke-warm saline water as

in Vaman Dhouti.
Take a rubber tube (Danda)
about 1 cm. in diameter and
about a metre long.
Slowly place one end of the tube
and swallow it down the gullet
into the stomach. When it
reaches the stomach, slowly
bend forward. All the water will
come out by syphon action. Suck
 Positive f-lealtk

in and bulge out the stomach, if necessary. Remove the tube

gently.

Note
+ Three liters ofluke warm water, drink and rotate your body by raising
hands and head and shake abdominal muscles - vomit or insert finger at
root of tongue, press and vomit.
+ These Kriyas should beperformed early in the morningpreferably befor
da wn and after clearing the bo weIs.
+ Frequency ofPractice:
i. Normal healthy persons - once a month.
ii. Persons with Hyperacidiety - once in 3 days
Hi. Persons with Asthma - Once a week may practice daily for about
3 to 7days during periods of flare up of wheezing witfi phlegm.

Benefits
Vaman dhoti or kunjal kriya removes hyper acidity, good for
flatulence and dyspepsia (indigestion), cleanses the stomach of
all its contents, promotes proper functioning of the stomach and
prevents hyper acidity. Dhouti Kriya is extremely useful for gas
trouble, high acidity in stomach and for curing Asthma also.
Useful for asthma and bronchitis to clear the air passages through
reflex stimultaion fo udana Prana.
Limitations
Avoid - in case of severe abdominal pain, abdominal surgery,
tonsilitis, hypertension, ischaemic heart diseases and during
menstruation.

C. Vastra Dhouti
Preparation
1. Use white thin & soft cotton cloth without any stiches of 5-6
cms. width and about 7 to 10 meters long.
2. Place it in a bouel of water on the table in front of you and
stand comfotably in tadasana.
Sthiti: Tadasana
PRACTICE
+ Catch on end of the cloth with both
hands and start swallowing slowly
with deep awareness and e a s e .
Drink sips of water along with the
cloth if it does not m o v e on
smoothly.
+ Make sure that about 20 - 25cms
of the cloth is left out towards the
end.
+ After completing wait for a few seconds, churn the abdomen
by movement or agnisara twisting.
+ Lean forward and start pulling out the cloth slowly with ease
and relaxation.
+ If the cloth is not coming out easily, wait, take a deep breath
and relax, drink a few sips of water and then continue.

Note
+ Do the practice under supervision of a guide.
+ Never pull heavily on the cloth as the food tuhe(oesophagus) may go
into a spasm and make the procedure very strenuous.

7.1.3.4 NAULI
Nauli is an abdominal kriya in which isolated contraction and
rolling manipulation of the abdominal recti muscles (rectus
abdominis) which form the front linear wall of the abdominal
cavity, are accomplished. The following are preparatory for Nauji.

A. Uddiyana B a n d h a a n d Agnisara
Sthiti: Tadasana

PRACTICE
+ Stand with the legs 2 to 3 feet apart, bend forwards slightly
from the waist and place the palms on the thighs with the
arms straight.

148
 + Make yourself quite comfortable in this position.

\ Stage I: Uddiyana Bandha

+ Exhale completely through the mouth
by vigorously contracting the abdominal
muscles.
+ Simultaneously press the hands against
the thighs, tighten the arms, shoulders,
neck muscles and lift up the ribs.
+ As a result of this, the diaphragm
automatically rises up, producing a
concave depression of the abdomen.
• The abdominal wall gets sucked in as
if to press the spine.
+ Hold this condition as long as
comfortable.
4 Then inhaling slowly release the
abdominal muscles and return to the
upright position.
+ Rest for a while and then go for the next round.
^ + Repeat 5 rounds.

Stage II: Agnisara

+ In the position of Uddiyana Bandha, move the abdominal
wall in and out vigorously like a pump as many times as you
can (while holding the breath in exhalation).
+ This movement of the abdominal wall is done through mock
inhalations & exhalations i.e., it seems as if one is inhaling
and exhaling whereas it is not so.
+ Then stop the movement of the abdominal wall, release the
bandha and while inhaling come up to Tadasana and relax.

4- Repeat a few times.

Benefits
+ "It massages the abdomen, stimulating the associated nerves,
strengthening the muscles and encouraging optimum health
of the abdominal organs.
+ It improves blood circulation to the whole trunk area and
strengthens all the internal organs.
+ It is a panacea for many abdominal & stomach ailments
including constipation, indigestion, and diabetes.
+ The digestive fire is stimulated nicely.
+ It can also alleviate depression, dullness and lethargy.

B. Madhyama Nauli

+ Maintaining Uddiyana, give a

forward and downward push to the
abdominal point just above the pelvic
bone in the mid-line, where the two
recti originate. This push brings about
the contraction of these m u s c l e s
which stand out in the center, leaving
the other muscles of the abdominal
wall in a relaxed condition.
C. Daksina and Varna Nauli

+ For Daksina (right)

Nauji, one has to
contract the right
rectus alone leaving
the other muscles
including the left
rectus relaxed.

+ For Varna (left) Nua|i,

only left rectus is
contracted leaving the
others relaxed.

D. Nauli Calana
+ W h e n o n e has g a i n e d f u l l c o n t r o l o v e r these three t y p e s of
N a u l i , r o l l i n g o f the recti m u s c l e s c l o c k w i s e and anti- c l o c k w i s e
is p r a c t i s e d . T h i s is c a l l e d n a u l i c a l a n a .

Benefits
S t i m u l a t e s a n d a c t i v a t e s t h e a b d o m i n a l o r g a n s . S t i m u l a t e s t o the
intestines, tones up recti muscles, helps to relieve constipation,
piles and gastritis.

Limitatins
Avoid in cases o f acute u l c e r s in s t o m a c h for one year after
abdominal surgery, people with weak lung efficiency try under
e x p e r t g u i d a n c e . A v o i d in h y p e r t e n s i o n , i s c h a e n i c heart diseases,
severe back ache and hernia. A v o i d d u r i n g menstruation
7.1.3.5 SANKHAPRAKSALANA

Sthiti: Tadasana

PRACTICE

+ Drink a glass or two of lukewarm saline water.

+ Perform the following exercises:

Step I: Tadasana Stretch

+ Stand with the legs about 10 cms. apart,

and arm by the sides.
+ Steady the body and distribute the weight
on both feet.
+ Raise the arms above the head. Interlock
the fingers and turn the palms upward.
+ Bend the neck backwards and look at the
back of the hands.
+ Inhale and stretch the arms and chest
upwards. Raise the heels to come up on
the toes.
+ Stretch the whole body from toes to the
fingers, without disturbing the balance.
Do not move the position of the feet.
+ Hold the breath in this position for a few
seconds.
+ Exhaling, lower the heels and bring the
hands to the top of the head.

+ Repeat the same 8 to 10 times.

Note
+ //you are not able to maintain the balance while you are looking at up
the back of the hands, you may look and concentrate on a point on the
wall in front of you.
Step If: S w i n g T a d a s a n a
Sthiti: Tadasana
*

PRACTICE 1 ^
+ Fix the gaze on a point directly in
front.
+ Interlock the fingers and turn the
palms upwards.
+ Inhale and raise the arm over the
head.
+ While exhaling bend to the right
side from the waist.
+ Do not bend forward or
backward or twist the trunk.
+ Hold this position for a few seconds while retaining the breath
outside.
+ Inhale and slowly come to the upright position.
+ Repeat on the left side.
+ Practice 8 to 10 times on both sides.

Step III: Waist twisting posture

Sthiti: Tadasana
PRACTICE
+ Stand with the legs about half a meter
apart and arms by the side.
+ Inhale deeply while raising t h e arm t o
the shoulder level. Exhale and twist t h e
body t o the left.
+ Bring t h e right hand t o t h e left shoulder
and encircle the lel'l a r m around I h c
b a c k . L o o k over the left shoulder as far
as possible.

15 \
+ Keep the spine erect.
+ Accentuate the twist and feel the stretch the abdomen.
+ Inhale and return to the starting position.
+ Perform the rotation smoothly without jerking or stiffness.
+ Repeat the same on the other side.
+ Practice 8 to 10 times each side.

Step IV: Bhujangasana Twisting

Sthiti: Prone Posture
PRACTICE
+ Lie down on your abdomen either with legs half a meter apart
or close together. The toes rest on the ground. Place the palm
by the side of the chest.
+ Assume the final position of Bhujangasana.
+ Twist the head and the upper portion of the trunk and look
over the right shoulder to look at the heels.

+ In the final position, the arms remain straight or slightly bent

as the shoulders and the trunk are twisted.
+ Feel the stretch of the abdomen and the back .
+ Return to starting position.
+ Repeat the same on the other side.
+ Practice 8 to 10 times each side.
 — _ Positive Ht-fcihK

Step V: C r o w Twisting
Sthiti: Tadasana

PRACTICE

+ Sit in the squatting position with feet

about one foot apart and place the
hands on the knees.
+ Inhale deeply. Now exhale completely
and bring the right knee to the floor
near the left foot.
+ Using the right hand as a lever, push
the right knee towards the left,
simultaneously twisting the trunk and neck to the left.
+ Keep the toes of the right foot on the floor or stretch out the
toes and sit on the right heel.
+ Try to squeeze the lower abdomen with the combined pressure
of both the thighs.
+ Look over the left shoulder.
+ Repeat the same to other side.
+ Practice 8 to 10 times each side.
+ At this stage you may feel the urge to empty the bowel.
Proceed to the toilet, empty the bowel in a relaxed mood and
come back to continue the practice.
+ Come to £avasana position and practice deep relaxation
technique(DRT).

Note

+ If you are not able to de fact-ate after the first round ofexercise, again
drink a glass or two of lukewarm saline water and repeat die same
practice. If you are not able to defaeeate even after five rounds, slop
practice and relax in DRTfor about half an hour The extra Hater will
be excrealed in urine after some time,
+ This is to be dime early momma on an empty stomach.
+ Eat kichadi (rice and dhal boiled together) half an hour after the
practice and you may add about one to two-tea spoon pure ghee.
Lunch should be simple, vegetarian and less spicy diet. Avoid spicy
food for the day.

Benefit
It offers a complete wash out to alimentary canal. Keeps health
of abdomenal organs by removing all impurities. Cures chronic
constipation, irritable bowel syndrome, inflammatory bowel
disorder, malabsorption syndrome, dyspepsia (indigestion) and
piles etc. very good for adults with diabetic meilitus.

Limitations
People with hypertension, heart disease and general debility must
avoid this practice.

Fields of Application of Yoga at sVYASA

1. Yoga for all General public and Masses (Rural)
2. Yoga for unraveling the Hidden potentials of human beings
3. Yoga in Education
4. Medical Applications
5. Yoga for Corporate Sector: SMET, HOLSYM
6. Yoga for the Handicapped: MR, Blind, Schiz
7. Yoga for the socially deprived: Orphans, Addicts
Remand home inmates, Prisoners
8.0ther Applications of Yoga: Sports, Music, Dance, Law,
Quantum Physics and Technology
What is Prashanti Kutiram?
The abode of peace (Prashanti Kutiram) is the name of a
spacious campus 20 miles from Bangalore. This is the
Head Quarters of sVYAS A.
7.2 YOGA AND DIET
7.2.1 Diet - THE YOGIC CONCEPT
Our concept of diet is based on our knowledge about the world
around us. The matter-based approach has only looked at the
gross 'material' content of the foods that we eat i.e. proteins,
carbohydrates, fats, iron, calcium, vitamins-A, B, B,, B a n d p

vitamin-C etc. With a total of 3,500 calories, a modem American

diet consists often of hot dogs, coke, cornflakes, oreo cookies,
cheese, whiz and crisco. The modern urban palate has become
so acclimatized to a barrage of these brash tastes that it is no
longer satisfied by the more subtle flavours of the traditional
cuisine. In this, there are more empty calories of total fats,
saturated fats, cholesterol, refined sugar, and salt. The result -
the ratio of nutrients to calories is reducing, leading to obesity,
diabetes, etc.

The new trend

Dieting is catching up among the affluent, even in India - for the
looks, of course; much less for sound health. High calorie junk
foods are shunned. A struggle between the palate and the desire
to slim down continues. The big dairy business of the U.S.A. is
collapsing.
The scare of Colon Cancer has cut down the beef consumption
drastically. The vegetarian fad is spreading fast. Natural food
consumption, buying farm food, though more expensive, is
becoming the fashion of the day. Aggressive commercials are
trying to prevent this 'turning of tables'. Yes, they can't see their
billion dollars beef and dairy industries collapsing.
Research has shown that a vegetarian regimen of non-excesses
can reverse coronary diseases and even the cholesterol deposits
can be drastically reduced.
The yogic concept of food takes into consideration the total
dimension of human existence. Apart from the atoms and
molecules with which our gross physical body is made of. we all
possess Prana, Mind, Intellect, Emotions and the Spiritual
Dimension featured by Freedom. Yoga is that process by which
157
we bring an integration of the entire personality at all these levels.
The stamina of the body is to be developed, the Prana should be
brought to a nice balance, the mind should be calmed down, the
emotion should be stabilized and the intellect should be under
total control. A 'Balanced Diet, therefore, according to Yoga, is
that diet which restores balance at all levels. Only such diets
could aid in a Holistic Way of Living.
How to choose such a balanced diet, the right way? let us see
how the ancient sages arrived at the concept of healthy diet and
describe their general characteristics.

7.2.2 Classification of Foods

Yoga classifies food into 3 categories (similar to the classification
of human beings) into predominantly Tamasik, Rajasik and Satvik
food.

Tamasik foods

Yatayamam gatarasam puti paryusitam ca yat

ucchistamapi camedhyam bhojanam tamasapriyam
{B.G.I 7.10)
That which is stale, tasteless, stinking, cooked overnight, refuse
and impure is the food liked by the Tamasiks.
Yatayamam and Gatarasam (cold food devoid of taste and
essence) :
One Yama is 3 hours. Food that gets cold is stale. In these days
of canned foods, preserved fruits, stored vegetables and
refrigeration facilities, almost a substantial majority of us have
come to love stale foods. Ancient Indian writings on diet did not
include taking a diet containing preservatives, insecticides,
emulsifiers, artificial colourings and other chemicals.
Pooti (foul-smelling): Men of inertia have a natural liking for
stinking food that has intolerable smell for others.

158
 Positive 4-teo.ltk

Paryusitam (Stale): Food cooked overnight or kept for days

together comes under this category. In south India, there is a
peculiar appetite for taking rice that has been kept soaked in
water through the previous night. The next morning it becomes
both stale and tasteless (gatarasam). Some in north India like old
rotis. We can include all the fermented drinks which the Tamasik
people love to drink under this category.
Ucchistam {Leftover): That which is leftover by others, is
commonly liked by the Tamasik persons.
Amedhyam (impure): Impure and filthy food i.e. that which is
not fit for human consumption.
Those foods which are 'dead', partially spoiled, which have lost
their essence, which have been processed a great deal, which
have been preserved in some way having no spark of life about
them, or which lack the vitality of food that is alive, are the ones
liked by the Tamasik. The innate personality structure of the
Tamasik is reflected in their liking for such foods. Hence, all
such foods are classified as Tamasik foods. These foods may
add 'matter' to the physical body, may nourish the grossest aspect
of the body but they create a feeling of heaviness and lethargy.
Due to external circumstances like busy work schedule, high-
tech advertisements etc. even when a Satvik man resorts to such
diets (as canned foods, etc.), mentioned above, consistently, his
taste also changes and he slows and grows Tamasik. Energy and
vitality are almost absent in such foods and hence the functioning
gets sluggish and diseases of degeneration and accumulation of
excessive toxic matter are likely to occur leading to illness like
obesity, arthritis, hardening of the arteries, etc.
When food is spoiled, its chemical structure breaks down, and
because of the acidity that results, some nutrients are destroyed.
Rather than being useful, they may break down into products
which cannot be used by the body, but must be excreted. In the
mean time, they are under circulation and may act as irritants to
the nervous system as well as to the other cells, tissues and organs.
Eating Tamasik food makes one less alert. One may vacillate
between an irritating restlessness and a tendency to fall asleep.
Fermentation is essentially a process of decomposition, especially
when it is poorly controlled and overdone. Alcoholic drinks,
especially the poorer quality ones, belong to this category.
759
Meat is also likely to be Tamasik especially when it is not fresh.
Once the animal cells die, the process of degeneration and decay
begins. Most meat marketed is not freshly slaughtered and are
treated to destroy the toxic components or improve the taste.
Unless this process is carried out carefully with a total knowledge
of what is happening, the result is likely to be Tamasik.
The way in which the animal lives and grows may also affect its
properties. Animals that are sluggish, heavy and unhealthy, are
more likely to yield a Tamasik effect. Wild game and fish freshly
killed and properly prepared were not regarded by the ancient
Indians as detrimental. The effects of such fresh, wholesome meat
were said to be Rajasik.
Rajasik Foods

katvamlalavnatyusna tiksna- ruksavidahinah,

aharah rajasasyestah duhkha sokamayapradah.
Foods that are Katu - bitter, amla - sour, lavana - saline, ati Usna
- steaming hot, tiksna - burning, are the ones liked by Rajasiks.

That which stimulates the nervous system, speeds up metabo-

lism and activates, is called Rajasik. e.g.: coffee, tea, tobacco.
Green chillies and pepper are considered Rajasik but dried red
chillies tend to be more Tamasik. High quality wines are Rajasik.
These Rajasik foods will energise but not in the sense of lending
a clear balanced energy. They tend to stimulate and push the
organism to increase its speed and to indulge more in physical
activity, sensual pleasures and comforts. Spiced and cooked to
perfection with lots of rich sauces, it tempts one to eat more and
leads the attention to the savour of the food and away from inter-
nal signals.
Rajasik food is rich and tasty and meant for the Kings (Rajas). It
is recognised that a pushing, aggressive worldly kind of activity
is appropriate for rulers, for the military forces and for those
who concern themselves with political matters - who deal in the
area of domination, forcefulness and warfare. In fact, in some of
160
 Positive -Health

the Indian traditions, the caste which filled such roles - the Rajput
(literally "son of the King"), was expressly permitted to take meat
and wine, whereas the Brahmin, who is not a ruler, but a scholar,
teacher and spiritual seeker, has always been forbidden these
Rajasik foods.
Such a diet, no doubt, creates in an individual brilliant energies
and keeps all vigorous men restlessly striving to fulfil their
uncontrolled passions and desires; hence, in their final reactions,
they lead the eater towards a life productive of 'Pain, grief and
disease'.

Satvik Foods

^TT f^m-
:
fm- I^IT: 3TT^TCT:
ayu satvamarogyasukha pritivivardhanah,
rasyah snigdhah sthirah hrdyah aharah satvikapriyah.

Those foods which increase the Ayuh (Life and vitality), Sattva
(purity), Bala (Strength stamina), Arogya (health), Sukha
(happiness) and Prfti (cheerfulness and good appetite), are termed
Satvik. These foods are Rasyah (savoury), Snigdhah (oleaginous),
Sthirah (substantial), Hridyah (agreeable) and are liked by the
Satviks
In contrast to Tamasik and Rajasik foods, those foods, which are
fresh, wholesome, natural, of good quality, yet mild in spices,
neither over nor undercooked, are experienced as lending a calm
alertness and at the same time a state of quiet energy. Such foods
are called Satvik. They are said to nourish the consciousness.
They not only provide nourishment for the body, but they do not
adversely affect the overall energy state. They add vitality to the
total system by bringing a perfect, harmonious balance of energy
states in the food itself. They don't pull energy from the body or
weigh it down; they don't make it heavy; neither do they irritate
nor push it beyond its capacity. Rather, they provide a precise
balance of nourishment and create no undue waste. Such foods
are the ones which are most likely to be experienced as Satvik.
They are the ones which are likely to give the body lightness,
alertness, energy and create a clear consciousness.

161
Satvik foods give strength from within. In contrast Rajasik foods
supply strength to the muscles and give a feeling that his energy
is coming from the food he has eaten. Fresh fruits, wholesome
grains and the fresh milk of the cow, are Satvik foods. Raw milk
just drawn from a healthy cow is considered ideal. If, however,
it is kept for sometime, then it is to be heated to its boiling point
before it is consumed. Milk of the buffalo is considered more
Rajasik since it is heavier and more fattening. Any milk which
becomes sour or spoiled, of course tends to acquire a Tamasik
property.
In describing the natural taste of particular types of food that is
accepted and liked by good men of spiritual urges (Satva), it is
said that they like only such diets which increase the vitality
(Ayuh), and not sheer bulk; which supplies the energy for
meditative purposes (Virya);, which increases and unfolds the
secret strength (Bala) to resist temptations for sense-objects; which
provides good health (arogya) so that they may not fall ill and
suffer a break in their regular sadhana. Such people will have a
natural inclination to take food which will augment joy (Priti)
and inner cheerfulness (Sukha). In short, such creative men, by
their own choice, enjoy only food that is clean and wholesome.

7.2.3 Mind over Matter

The emphasis in bhagvadgita is on the Gunas of the persons and
the corresponding types of food they like, meaning thereby, that
the mind plays the most important part in nutrition. No doubt
diet can influence the mind and change the personality, but a
strong mind can digest the most Tamasik food and still live very
healthily. But, how many of us have that strong capacity of great
Yogis? Hence, it has become almost mandatory to change our
food habits towards a Rajasik one from Tamasik, going on to
Satvik diet. With a proper attitude of the mind attached to it, a
Yoga Sadhaka can gain immensely in his journey towards men-
tal control. The right attitude is to have a proper diet as a means
to the end - the mind control and not diet schedule as an end by
itself. Often, one can get stuck with too much of emphasis on
diet almost to the detriment of the goal itself. Fanaticism, ego,
hatred and jealousy towards those who do not follow the diet

162
 . . Positive -Healtk

regimen which they would like them to follow, may enslaven

them.

7.2.4 T r a n s c e n d i n g the G u n a s

Working through the Gunas, a Yogi aspires to reach a

gunatitasthiti (transcending the gunas).

3FTT ?c^T % ^ T O l f r T ^ T v T II
Udaslnavadaslno gunairyo na vicalyate,
guna vartanta ityeva yovatisthati nengate.
Remaining like one unconcerned, undisturbed by the three modes
(Gunas) realizing that they alone are operating throughout
creation; not oscillating in mind but ever Self-centered;

<pr fwfspjt *n<^rn-<i^^rd:ii

Samaduhkhasukhah svasthah samalostasmakancanah,
tulyapnyapriyo dhlrastulyanindatmasamstutih.
Unaffected by joy and sorrow, praise and blame - secure in his
divine nature; regarding with an equal eye a clod of clay, a
stone, and gold; same in his attitude towards pleasant or
unpleasant (men and experiences); firm-minded;

Manapamanayostulyah tulyo mitraripaksayoh,

sarvarambhaparityagl gunatitah 6a ucyate.
Uninfluenced by respect or insult; treating friend and enemy
alike; abandoning all delusions of personal doership - it is he
who has transcended the triple qualities!
Lord Krsna points out the characters of a "free soul" (liberated)
while still in the body, these persons have disassociated them-
selves from the world of flux and unsubstantial seemingness.

163
An ordinary mortal is continuously stirred by the triple qualities
while witnessing the motion picture of life. But the calm yogi
observes the scenes without the prejudices and agitations of mind.
In a common man these scenes would provoke feelings of love
and hate, attraction and repulsion.

7.2.5 Yoga and Vegetarianism

Dr. Brena, in his book 'Yoga and Medicine' (pub: The Julian
Press, Inc., New York, 1972), describes several factors that go
in favour of vegetarianism.
1. Man is not a carnivore structurally. In a genuine carnivore,
the canine teeth are very long to enable the animal to sink
into its prey and immobilise it; the molar teeth are pointed
so that the animal can separate the meat from the bone and
chew various fibers. The intestine is about 3 to 5 times longer
than the body. Man is more herbivorous because of more
developed incisors, reduced canine teeth and flatter molar
teeth and the intestine barely double the length of the body.
2. Man gets the energy directly when he feeds on vegetables
and fruits as they are the primary producers. Whereas in
non-vegetarian food the vital energy is of second hand and
essentially you consume "dead second hand food".
3. A Yogi likes to cause least disorder and least destruction
possible in nature; fruits, vegetables, nuts, milk, etc., involve
least destruction of living creatures.
4. A Yogi learns the art of using the least for himself.
Unnecessary and useless waste of energy is cut down. For
better efficiency, he changes his body structure by
harmonizing the breathing pattern and removing mental and
emotional imbalances. His body learns to function efficiently
requiring lower calories that can be obtained by simple
wholesome vegetarian diet. With progress a yogi learns to
manage his metabolism with hardly any food; The sign of
progress is to move from high calorie meat diet to low calorie
vegetarian diet and proceed on to hardly any calorie in the
diet.
 8
»•9

CLEANSE-INSIDE TOO

8.1 M E D I T A T I O N AND S I L E N C E

Modern research has now thrown light on the Yogic processes

especially meditation. Experiments on T.M. (Transcendental
Meditation) have shown that meditation can induce greater rest
as can be seen in the following chart.

SMET - 1 Deep relaxation SMET - II Cyclic Meditation

It is shown that Transcendantal Meditation (TM) for 20 minutes

and Cyclic Meditation (CM) for 25 minutes can give much more
rest than 6 hours of sound sleep.
Meditation is a Yogic process of providing deep rest to the system
by allowing the mind to calm down to its basal states. Features of
meditation are :
(i) Mind dwells on a single thought of choice.
(ii) deep relaxation of all parts of the body.
(iii) reduced metabolic rate by slowing of breath.
( i v ) freshness, lightness and a feeling of expansion at menial
level.
(v) calmness, peace and serene bliss and
( v i ) continuous awarenesv

K>5
The benefits are many. Improved concentration, memory,
emotional equipoise and higher creativity are observed.

8.2 SIMPLE PROCESS OF MEDITATION

1. Sit in Padmasana or any comfortable posture with spine erect.
2. Close the eyes and relax the whole body.
3. Feel the breath cool air entering through the nostrils and warm
air coming out.
4. Perform 5 rounds of Bhramari.
5. Now repeat Bhramari in the mind and feel the vibrations
all over the body.
6. Learn to enjoy the state of inner Silence.
7. Share your experiences with the teacher.
8. Use the post meditation phase to harness your memory
and creativity.

8.3 NADANUSANDHANA
(A-kara , U-kara, M-kara, A-U-M)

A. A - KARA CHANTING
Sthiti: Vajrasana

PRACTICE
+ Sit in any meditative posture and
adopt cin-mudra.
+ Feel completely relaxed and close
your eyes.
+ Inhale slowly and completely.
+ While exhaling chant 'AAA' in a
low pitch.
+ Feel the sound resonance in the
abdomen and the lower parts of the
body.
+ Repeat nine times.
B. U - KARA CHANTING

Sthiti: Vajrasana
PRACTICE
+ Sit in any meditative posture.
+ Adopt Cinmaya Mudra.
+ Feel the sound resonance in the
chest and the middle part of the
body.
+ Repeat nine times.

C. M-KARA CHANTING
Sthiti: Vajrasana
PRACTICE
+ Sit in any meditative posture.
+ Adopt Adi Mudra.
+ Inhale slowly and completely.
+ while exhaling chant 'MMM' in a
low pitch.
+ Feel the sound resonance in the
entire head region.
+ Repeat nine times.

D. A-U-M CHANTING
Sthiti: Vajrasana
PRACTICE
+ Sit in any m e d i t a t i v e posture.

+ Adopt Brahma Mudra.

+ Inhale s l o w l y and completely, fill th

~
+ While exhaling chant 'A-U-M ' in
a low pitch.
+ Feel the sound resonance
throughout the body.

+ Repeat nine times.

Note
+ Different sounds like A, U, M&AUM are
produced loudly so that they generate a
fine resonance all over the body.
(Resonance will occur only when the
frequency of the generated sound matches
with the natural frequency of the body).
+ These resonant sounds act as stimulations and the post-resonance
silence deepens the awareness and releases even very subtle tensions.
+ Therefore, while producing different sounds (A, U,M,&A UM) try to
adjust the pitch in such a way that a fine resonance is achieved.

8.4 OM- DHYANA (MEDITATION)

Sthiti: Any Meditative Posture

PRACTICE
+ Sit in any comfortable
meditative posture feeling
completely relaxed.
Phase I
+ Close your eyes and start
chanting OM mentally. Allow
the mind to repeat OM
continuously without any
break. If there are distractions,
chant OM faster, not giving a
chance for distractions.
+ After a while the chanting
slows down. Consciously slow
 Positive "Healtk

it down further. If the mind jumps to distractions, increase

the speed of japa of OM. Thus, by increasing and
decreasing the speed of chanting, allow the japa to settle
down to a slow pace with an unbroken stream of effortless
flow of OM japa in your mind.
Phase II
+ Make the chanting softer and softer, gentler and gentler,
and more and more effortless. As you progress on the path
of meditation, you will reach the second phase of japa in
which you start feeling the vibrations of the japa in some
part of the body and later throughout the body (three
dimensional 3D awareness).
Phase III

+ As you slow down the japa of OM, observe the gap

between two OMs. As you slowdown further, the gap
goes on becoming wider and wider to diffuse into silence.
Phase IV
+ The experience of inner silence helps to expand from the
three dimensional awareness of the body to all pervasive
awareness(beyond the limits of the body). The bed of
silence becomes deeper and more expansive. Visualise and
feel an ocean of silence with gentle soft waves of OM on
it. Now merge into complete silence and reach the stage of
Ajapa(no repetition). This silence is the source of Creativity,
Power, Knowledge and Bliss. Remain in this state for a
while.
Phase V
+ From this deep ocean of silence in the heart region, let one
OM emerge as an audible sound which diffuses into the
entire body and the space all around. Enjoy the beautiful
vibrations.
+ Blink the eyes slowly, gently open the eyes and come out
of meditation.
Note
+ Try to touch this state of deep rest and inner silence several times
in the day whenever you have some free time.

8.5 THE SCIENCE OF E M O T I O N C U L T U R E

A. Harnessing the "Right Brain"
Brain researchers have found that the right lobe of the brain
is the seat of emotions, creativity, etc. Which we have been
calling as the "heart". The "head" representing the intellect has
its abode in the left lobe of the brain. Modern science has helped
to develop the left brain but the right is grossly neglected. This
lopsided growth is at the base of most of the modern aliments
and increasing unrest and decreasing quality of life. Thus,
harnessing the right brain has become very necessary.
Bhakti yoga or the Yoga of devotion aims to fill this need. This
science of emotion culture develops the right brain, purifies the
emotions and elevates man to experience ecstatic bliss of Divinity.
Bhakti Lahari audio cassettes of sVYASA consist of Prayers,
Slokas, Namavalis, Bhajans, Chants, etc. These devotional songs
harness the emotional personality through the science of emotion
culture by invoking, amplifying and diffusing the emotions.
Through release of emotional suppressions you can acheive better
health, harmonious growth of head and heart, and great bliss.
B. Physiology of Emotions
In thinking, changes are confined predominently to the skull
region. When any thought persists, it intensifies, triggering the
centres of emotions in the right brain and limbic cortex. This
discharges nerve impulses that activate the sympathetic nervous
system and also releases hormones that are transmitted through
the blood stream. This in turn sets off a series of chain reactions
resulting in wide spread physiological changes.
The emotions are thus felt all over the body such as tears in the
eyes, choking in the throat, rushing of blood to the face, goose-
flesh, etc. At their termination the nervous system slowly returns
to normal. The changes due to emotions or feelings are more
intense and lasting compared to mere thinking.
170
 Positive •Healtk

C. Kama, Prema and Bhakti

Love is one of the most powerful emotions manifest in all beings.
At its grossest level it projects itself as lust. This Kama is insatiable
and energy-sapping. Its effect is like a tempest after sunset.
Selfishness reigns supreme in this. But Prema (pure love) is
elevating. Its gentle spring always remains fresh. Featured by
Tyaga (sacrifice), the lover finds his happiness in that of his
beloved. "Tat Sukha Sukhitvam" is the formula, says Narada.
Much greater is the bliss of Prema compared to the joy of Kama.
Bhakti is Prema (love) with total surrender. With the "Saranagati"
of himself and his ego at the feet of the Lord, man merges himself
into his Lord culminating in sakSatkara. In this state, the Bhakta
experiences an ecstatic bliss.

D. Sing with Bhava

Songs in devotional sessions are aimed to tune the heart-strings
towards a self-elevating Bhakti bhava.
Come, join the group, sing aloud. This is the way to purify your
emotions and grow towards perfection or Divinity.
In training the right brain, it is the Bhava (attitude) that matters
more than mere words. That is why hymns, whatever be the
language, have universal appeal. There is a heavenly rhythm, a
harmony and a melody in every sound and sigh. If these are
fine-tuned with Prema and Bhakti, one reaches the heights of
happiness-the zenith of ecstasy.
Sing loudly with the group; sway with the sound. Let your heart
melt, let tears roll down your cheeks freely; let go all your feelings
without inhibitions. You feel light in the head. Your emotional
suppressions diminish, diffuse and vanish like clouds before
sunshine. You come out of the session with a lightness of heart
and the gloom of unknown sorrow changes into a bright gleam
of joy. The world appears a better place. Serve others too with
this elixir of happiness by emotion culture.
8.6 CORRECTING THE WRONG NOTIONS

A. Lectures
The IAYT, as mentioned earlier, works at all levels i.e.
Annamaya kosa, Pranamaya kosa, Manomaya kosa,
Vijnanamaya kosa and Anandamaya kosa levels. We saw in the
previous section as to how mind and emotions are dealt with to
vanquish the Adhi.
At Vijnanamaya Kosa level, the wisdom predominates and
analysis to understand the subtleties of the laws of human
existence is used. Series of 12 lectures on Integrated Approach
of Yoga Therapy unravel the concept of health according to WHO
definition and its relation to yoga; concept of body and disease
according to modern medical world and yoga & spiritual lore;
the root cause in the Manomaya kosa as Adhi which leads to all
moderen diseases called Vyadhi; various yoga methods work at
all the 5 levels i.e., Annamaya kosa, Pranamaya kosa, Manomaya
kosa, Vijnanamaya kosa and Anandamaya kosa levels; unseen
imbalances at the mind level, emotions and prana level can be
set right to prevent diseases, promote normal and positive health
and remove the symptoms of the diseases; at Vijnanamaya kosa
level the lectures will correct our notions about stress, misery
and happiness as postulated and described in Yoga and Spiritual
lore; the lectures related to Anandamaya Kosa are meant to
delineate the methods used to bring Ananda (bliss) into our day
to day lives by the process of Karma Yoga.
Thus, the series of lectures open up new vision among the
participants towards a life of fulfilment and bliss.
The details can be found in the following books brought out by
Swami Vivekananda Yoga Prakashana (Publications wing of
sVYASA)
1. Yoga and Health.
2. Yoga, its basis and applications.
3. The science of emotion culture.
4. The secret of action.
5. The science and art of pranayama.
 Positive -Healtk

B. Yoga Counselling
^ Having given the overall vision about Yoga, Health and IAYT
\ for promotion of positive health through the lectures and
interactions through questions and answers, yoga counselling is
used to concretise this wisdom presented through lectures to solve
the probelems of the individuals.
Specially trained yoga counsellors diagnose the basic problems
of participants at psychological level which may later percolate
into the prana & body level to cause diseases. One or more of
the following 8 dimensions are found during the interaction and
discussion on a one to one basis;
a) Hereditary Tendencies
b) Congenital problems & their repurcussions on the psychology
c) Over sensitivity
d) Excessive rush & speed of mind
e) Perfectionist attitude in life
f) Calamities & trauma encountered by the persons
g) Psychological conflicts between
i) One ethical norm and other
ii) One duty & other duty
iii) duty & ethics
h) Questioning the very basis of
i) ethics & morality
ii) duties
iii) injunctions & disciplines in life
iv) the purpose of this life.
Having identified one or more of these problems, the councellor
will suggest solutions to the problems and will substantiate &
convince the usefulness of those solutions through anecdotes,
illustrations, scientific data (if necessary) etc.
The participant will understand & decide to try out the suggested
methods to change themselves by those specific yoga methods.
The persons are asked to keep a diary to check for themselves
about their progress or otherwise, they are followed up on a day

173
to day basis so that they will be able to learn as to how they can
apply the principles effectively.

8.7 B R I N G I N G BLISS U N T O D A I L Y A C T I V I T I E S
Karmayoga techniques are used to bring the bliss and happiness
of Anandamaya Kosa into all activities of their daily life
The general nature of us is that either
a) we want to escape work or
b) we get lost in work, often getting obsessed with work
and turn workaholics leading to large tensions and stresses
or c) we maintain moderation in our work habits, think of helping
others or involve in national constructive works or
humanitarian services etc.
Initially we alternate phases of relaxtion, slowing, calming and
silencing with work. Gradually we start learning the art of work-
ing in relaxation. As we learn the science of deeper relaxation
through dynamic relaxation process as cyclic meditation, we learn
the art of working in blissful awareness. The inner cleansing starts
and the deep seated stresses, blocks, knots, obsessions, phobias,
etc will all come out from the subconsciousness level paving
way for manifestation of the divinity within us.
Hardly do we realise the importance of silence at the mental level,
slowing of breath at Prana level and relaxation of groups of
muscels at the body level, and much less the experience of bliss.
when we start understanding the role of each of the above and
start using them regularly the happiness in our life starts
blossoming. This is what we call as promotion of positive health.
The positive health can now be called blissful health. And that is
the way of Anandamaya Kosa
Let us all, not only use IAYT to prevent ailments to maintain
normal health but also promote our positive health through regular
practices of yoga mentioned in the earlier chapters of this book.
 Integrated Yoga Module for
PROMOTION OF POSITIVE HEALTH
(Alternate Days)
Set - A (60 minutes)
Practice Practice Rounds Duration
No.

3.2 Breathing Practice

3.2.2 Hands stretch breathing 3x3 2 min.
3.2.3 Ankle stretch breathing 5 1 min.
3.2.5 Rabbit breathing 5 1 min.
3.2.7 Sasankasana breathing 5 I min.
5.3.25 Instant Relaxation Technique (IRT) 1 min.
4.3 Loosening Exercises
4.3.1 Jogging 2 min.
4.3.2 Forward and backward bending 10 20 sec.
4.3.3 Side bending 10 20 sec.
4.3.4 Twisting 10 20 sec.
4.3.5 Pavanamuktasana Kriya 5x2+10+10 2 min.
5.3.26 Quick Relaxation Technique (QRT) 2 min.

5.1 Suryanamaskara 3 2 min.

5.3 Yogasana
Standing Postures
5.3.1 Ardhakati Cakrasana both sides 1+1 min.
5.3.4 Trikonasana both sides 1 + 1 min.
5.3.6 ParSvakonasana both sides 30 sec. each
Sitting Postures
5.3.10 Pascimatanasana 1 min.
5.3.11 Ustrasana 1 min.
5.3.12/13 Vakrasana or both sides 1 + 1 min.
Ardha Matsyendrasana
Prone Postures
5.3.16 Bhujangasana 1 min.
5.3.17 Salabhasana 1 min.
Supine Postures
5.3.21 Hal as ana 30 sec.
Cakrasana 30 sec.
5.3.22
Deep Relaxation Technique (DRT) 7 min.
5.3.27
6.5 Preparatory Practices for Pranayama
Cleansing breath 40-100 1 min.
6.5.1
(Kapalabhati Kriya)

175
6.5.2 Vibhagiya Svasana 3x4 2 min.

6.6 Pranayama
6.6.1 Surya Anuloma Viloma Pranayama 5 1 1/2 min.
6.6.3 Nadisuddhi Pranayama 5 3 min.
6.6.4(a/c) Shall or Sadanta Pranayama 5 1.5 min.
6.6.5 Bhramari Pranayama 5 1.5 min.
8.3 Nadanusandhana Pranayama 3x4 3.5 min.
8.5 Devotional Songs 5 min.
8.4 Meditation 5 min.
Total 60 minutes

Integrated Yoga Module for

P R O M O T I O N OF POSITIVE H E A L T H
(Alternate Days)
Set - B (60 minutes)

Practice Practice Rounds Duration

No.

3.2 Breathing Practice

3.2.1 Hands in and out breathing 5 lmin.
3.2.4 Dog breathing 5 1 min.
3.2.6 Tiger breathing 5 1 min.
3.2.8 Stright leg raise breathing (alt.both) 5x2+5 2 min.
5.3.25 Instant Relaxation Technique (IRT) 1 min.

4.3 Loosening Exercises

4.3.1 Jogging 2 min.
4.3.2 Forward and backward bending 10 20 sec.
4.3.3 Side bending 10 20 sec.
4.3.4 Twisting 10 20 sec.
4.3.5 Pavanamuktasana Kriya 5x2+10+10 2 min.
5.3.26 Quick Relaxation Technique (QRT) 2 min.

5.1 SUryanamaskara 3 2 min.

5.3 Yogasana

Standing Postures
5.3.2 Artha Cakrasana 1 min.
5.3.3 Pada Hastasana lmin.
5.3.5 ParivrttaTrikonasana both sides 1 + 1 min.
 Positive •Health

Sitting Postures
5.3.7 Vajrasana 1 min.
5.3.8 Sasankasana 1 min.
5.3.9 Supta- Vajrasana 1 min.
5.3.14/15 Hamsasana or MayQrasana one of them 1 min.
Prone Postures
5.3.18 Dhanurasana 1 min.
Supine Postures
5.3.19 Sarvangasana 2 min.
5.3.20 Matsyasana 1 min.
5.3.23/24 Ardha Sirsasana or Sirsasana one of them 1 min.
5.3.27 Deep Relaxation Technique (DRT) 7 min.

6.5 Preparatory Practice for Pranayama

6.5.1 Cleansing breath 4 0 - 100 1 min.
(Kapalabhati Kriya)
6.5.2 Vibhagiya Svasana 3x4 2 min.

6.6 Pranayama
6.6.1 Candra Anuloma Viloma Pranayama 5.5 min.
6.6.3 Nadisuddhi Pranayama 5 3 min.
6.6.4(b) Sltkari Pranayama 5 1.5 min.
6.6.5 Bhramari Pranayama 5 1.5 min.
8.3 Nadanusandhana 3x4 3.5 min.
8.5 Devotional Songs 5 min.
8.4 Meditation 5 min.

Total 60 minutes

Other practices for both the sets

+ Kriyas - Jalaneti, Sutraneti and V a m a n a Dhouti.

+ Trataka - E v e r y d a y 3 0 m i n u t e s i n the e v e n i n g .

+ Laghu Sankhapraksalana - once i n three to six months.

 CLOSING PRAYER

?nf^T: wf^T: ?nf*T: II

Sarve bhavantu sukhinah,

Sarve santu niramayah;
Sarve bhadrani pasyantu,
Ma kascit duhkha bhagbhavet.

May all be happy. May all be free from diseases. May alh>
things auspicious. May none be subjected to misery.
Om Peace Peace Peace.
 COURSES offered by SVYASA
and dates of commencement
LONG TERM COURSES

C Y Sc C e r t i f i c a t e Course i n Y o g i c Sciences ( 3 0 Credits)

1 year*

(commences 1 l , h
o f Sep, 5 th
o f D e c , M a r and June)

D Y Sc D i p l o m a in Y o g i c Sciences ( 6 0 Credits)
2 years*

(commences 1 l , h
o f Sep, 5 , h
o f Dec, M a r and June)

B Sc ( Y o g a ) Bachelors-Degree in Y o g i c Sciences ( 1 0 0 Credits)

3 years

M Sc ( Y o g a ) M a s t e r s Degree in Y o g i c Sciences (60 Credits)

2 years*
( c o m m e n c e s 1 1 * o f September)

Ph D D o c t o r a l Degree in Y o g i c Sciences ( 1 0 0 Credits)

3 years*
(commences 1 l , h
o f September and January 12)

Yr D Y o g a r s h i Post D o c t o r a l Degree i n Y o g i c Sciences

( e q u i v a l e n t to D Sc.- h o n o r a r y )

• T h e s e d u r a t i o n s are n o r m a l but students can complete the course

c r e d i t s faster(shorter d u r a t i o n ) or slower (longer than mentioned)
d e p e n d i n g o n t h e i r s k i l l s , interests, c o m m i t m e n t , etc.

N o r m a l d u r a t i o n f o r the Masters degree is 2 years but the students

can c o m p l e t e their w o r k in a shorter time also. N o r m a l duration for
the D o c t o r a t e degree will be 3 years w i t h a m i n i m u m o f 2 years.
The course credits for Doctorate degree is 30 and for the
D i s s e r t a t i o n s is 7 0 . T o t a l is 100 Credits.
 AROGYADHAMA
(Yoga Research Health Home at Prashanti Kutiram)

AILMENTS TREATED

* Bronchial Asthma, Nasal Allergy, Chronic Bronchitis.

& High and low B P and Ischaemic Heart Diseases (IHD).
* Anxiety Neurosis, Depressive Neurosis and Psychosis.
* Gastritis and Peptic Ulcer, Chronic Diarrhoea and Dysentery.
* O p h t h a l m i c disorders: short, long sight, astigmatism, squint,
initial stages o f cataract a n d g l a u c o m a .
* Mental Retardation and Cerebral Palsy.
* Diabetes, Thyrotoxicosis, Obesity.
* Epilepsy, Migraine, Tension Headache.
* Rheumatism, L o w B a c k Pain, Arthritis.
* Cancer.

FACILITIES AND AMENITIES PROVIDED

*r Well trained y o g a teachers.

* A d a i l y r o u t i n e d r a w n t o p r o v i d e g l i m p s e o f a t e n s i o n - f r e e life
of no excesses.
* Serene, tranquil and homely atmosphere.
* G o o d library facilities.
* A u d i o -V i s u a l p r e s e n t a t i o n s .
* Regular lectures on yoga, yoga therapy and other applications.
* Discussion and clarification sessions on various techniques a n d
principles of yoga.
* Devotional session and educative yoga entertainments.
^ Medicines, yoga equipment, books and publications.
* Yogic counselling.
D i e t : s i m p l e w h o l e s o m e v e g e t a r i a n y o g a - d i e t is p r o v i d e d .
Fruits and other eatables, w h e n allowed b y our doctors, will be
m a d e available on request.
^ Medical Faculty.

D r R N A G A R A T H N A , MBBS,MD, FRCP (Edinburgh), FICA(USA).

Chief Yoga therapy consultant,

D e a n Division o f Y o g a & Life sciences, S V Y A S A .