YOGA

BODY
ANATOMY
INSIGHTS TO MUSCULAR MOVEMENTS

DR. SHASHIREKHA C. K.
Notion Press
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McNichols Road, Chetpet Chennai - 600 031

First Published by Notion Press 2017

Copyright © Dr. Shashirekha C. K. 2017
All Rights Reserved.

eISBN 978-1-948146-50-0

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Dedicated to my parents, who guided me lovingly,
shared my life with joy and enthusiasm, supported
my academic and personal interests and always
thought the best of me.
CONTENTS
Preface
Acknowledgement
Introduction

Chapter 1: Connective Tissues

Chapter 2: The Fundamentals of Yoga Practice: Breath, Bandha, Drishti and
Vinyasa
Chapter 3: Asana Kinesiology
Chapter 4: Pranayama (Conscious Breathing)
Chapter 5: Asana Practice and the Importance of Maintaining Digestive Health
Chapter 6: Yoga Chikitsa—an Introduction to Yoga Therapy
Chapter 7: Meditation and Relaxation
PREFACE
It has been 9 years since I completed my post-graduation from the most
prestigious Ayurveda institution in South India, the Government Ayurveda
Medical College, Mysore, Karnataka, India. I had an avid interest in the origin
and influence of this healing system and took every opportunity to delve into the
original ancient texts for evidence of its philosophical and intellectual
connections. For example, we know from archeological evidence that Ayurveda
can be traced to the ancient cities of Mohenjo-Daro and Harappa in the region
known as the Indus valley. At that time, a system of healing prevailed among the
people known as Aryans in which sophisticated medicines of vegetable, animal
and mineral origin were used. The Rigveda, the oldest known document from
the Aryan civilization, contains abundant references to plants and herbal
medicines. The concept of agni and soma, the seed concepts for lateral medical
theories of digestion and reproduction, are likewise used in detail in this ancient
metrical scripture. The Rigveda and two other early vedas (Yajurveda and
Samaveda) are distinctly ritualistic and magical, full of references to sacrifice and
deities. The deities were often personifications of natural forces, such as Sun,
Wind and Earth. The later text of the vedic period, the Atharvaveda, provides a
much more specific and detailed view of medicine as it existed in ancient India.
The detailed description of the human body is an evidence of a highly developed
knowledge of anatomy.
In addition, we find a great many disease conditions delineated, including
hridroga (heart diseases), kushta (leprosy), rajayakshma (tuberculosis), ashmari
(kidney stones) and unmada (insanity). There is also mention of many plants
used in the treatment of specific diseases. Certainly, Ayurveda has its roots in this
Atharvaveda era.
Gradually, with the dawning of scientific thought, these early vedic concepts
of anatomy, physiology and pharmacology were greatly expanded and
developed. Finally, during the first and second centuries AD, these ideas were
organized and recorded as the famous encyclopedic compendiums of Charaka
and Sushrutha. Even today, these books are regarded as the main textbooks of
Indian medicine. It was during this period that Ayurvedic scholars began to
incorporate ideas from schools of thought other than the Samkhya doctrine that
was its main affiliation—one of these was the yoga school, the most celebrated
and earliest texts of which is ascribed to Patanjali, a sage who lived during the
end of second century AD. This school set forth the concept of the
psychophysiological constitution of human beings, a system of controlling the
mind and body through physical and behavioral disciplines, and methods of
attaining one-pointed concentration. This latter goal could lead the aspirant to
knowledge of the spirit untainted by matter.
Although it is commonly assumed that Patanjali was the founder of the yoga
system, his own compendium, Yoga Sutra, states he was only the compiler and
editor. The origin of the yoga system is more accurately ascribed to more ancient
priest-physicians of the vedic era. The language of yoga has arisen from
anatomical experimentations of various asanas on a laboratory called the human
body by millions of sages over thousands of years. The system of yoga, although
popularized in the West as a system of physical asanas, was originally considered
medical in its purpose. The yoga system speaks about understanding diseases, its
etiology, the course of the diseases and the methods to best eliminate it. This is in
close agreement with the Ayurvedic approach to diseases. Clearly, Charaka
(father of Indian medicine) was greatly influenced by the yoga school. Among
the health-promoting measures common to yoga and Ayurveda are the use of
mantras (chanting), diet, fasting, controlled breathing, relaxation, attending to
natural urges in time and abstinence from excess and immoral behavior. Perhaps
the most important link, however, is their common grounding in the text of the
Samkhya philosophy. For example, there is a discussion in Charaka Samhita on
the relationship between yoga and moksha (CS 2: 137–156). Moksha is defined
by Charaka as the “complete annihilation of all material attachments”—moksha
nivrittirnihsesha. Chakrapani, another noted ayurvedic commentator defines
moksha as “absolute annihilation of the body”—atyantika sariradyucchedeh.
Both these physicians identify yoga as the means of attaining this ultimate state
of human liberation. Patanjali takes this idea further and provides the practical
means, beginning with his second sutra: “Yoga chitta vritti nirodhah” (Yoga is
the control of fluxes in the mind).
 Today, there is a great need to clearly elucidate the therapeutic applications of
yoga and its asanas. Although much is known, not much is written about the
uses of asanas in the treatment of specific diseases. Among informed ayurvedic
physicians interested in well-founded yoga research, the consensus is that 3
Indian institutions are conducting well-designed yoga research. Of the 3, the
most respected is the Krishnamacharya Yoga Mandiram in Chennai. Other
renowned institutions include the Kaivalyadhama Samithi Yogic Health Centre
in Lonavia and the Sri Vivekananda Yoga Kendra in Bangalore. I personally
opine that the limitations in these researches have a notable lack of correlation
with modern medical understanding of diseases. Another limitation is that often
the recommended asanas are beyond the ability of the individual in need, where
help of some properties and preliminary exercises is needed to better
accommodate the posture.
The message of yoga according to Patanjali is, “Prayatna saithilyaananta
sampattibhyam” (YS 2:47), which means that the force and effort expended in
doing asanas should be minimum. The postures are intended to be comfortable
and steady (Sthiram sukham asanam, YS 2:46). The third limitation of yoga
instructions is the emphasis on the achievement of a fixed, rigid form of each
asana; this negates the individual constitutional differences of each practitioner
and can even be injurious. Finally, the importance of breath as the key to one’s
yoga practice is often not emphasized enough.
So, in this book, I have sincerely attempted to address all these issues which
certainly fulfill the need of a beginner of asana practice. I have taken into account
the practical knowledge of enlivening all aspects of physiology. Take time to
digest the words; practice the postures and breathing techniques as you proceed.
This book will guide you with refreshing insight, born out of years of experience
in treating diseases through a holistic approach and the challenge of self-
discovery. With some perseverance and much letting-go, you will be amply
rewarded.
May the next step on your journey in the path of yoga bring surprise and
delight.
ACKNOWLEDGEMENT
Most of what I learned about the meaning of yoga, its practice and the methods
of yoga therapy I did during my graduation and post-graduation in Ayurvedic
medicine.
Later, I started teaching these subjects along with yoga anatomy to aspiring
teachers of yoga as part of the curriculum of their teacher training program. I am
continually grateful to every student of mine for their trust and inspiration. I also
want to acknowledge all of them for their patience with me as I honed my
teaching skills.
It has been a privilege to put down my views on Yoga Anatomy. Teaching
anatomy to the students of yoga and consulting them on various injuries during
yoga practice brought to the fore many significant questions. All those questions,
comments or even looks of utter confusion offered an opportunity for me to
refine my teaching skills year after year. I thank all those students and appreciate
their valuable feedback and interactions.
I am deeply grateful to my beloved husband, Dr Girish D, who motivated me
to pen this book. Writing such an exhaustive book has taken a lot of time and
concentration. I wrote it as our son, Abhin G, grew through his ninth year. All
his responsibilities were taken care of by my loving mother, Smt Parvathamma
K. It was only through their loving support that I was able to complete this
project.
I would also like to convey my loving thanks to my younger brother,
Prithviraj CK, who has inspired me with his strong dedication towards
achievements.
My special thanks to Mr Harish Bheemaiah, owner of The Mysore Mandala
Yogashala and Spiritual Centre, Mysore for giving me the initial opportunity to
teach these subjects in his yogashala. Many other yogashalas also warmly
welcomed me to be a part of their teacher training programs and teach yoga
anatomy to their students. All of them have helped to get this book into your
hands as well.
 I am grateful to Dr Mudduraj, Associate Professor, JSS Medical college,
Mysore., for believing in my work and sparing his valuable time to read my
script. I thank him for his valuable suggestions and corrections and for
generously sharing his medical and yoga knowledge.
There are many people who have been a part of the realization of this book,
like my publisher, who is extremely patient and put up with me going way over
the deadline. To everyone who has played a part in making this book possible,
thank you…
Chapter 2

THE FUNDAMENTALS OF YOGA

PRACTICE: BREATH, BANDHA, DRISHTI
AND VINYASA

The Yogic Approach to Asana Practice

In Yoga Sutra II. 46, 47 and 48, Patanjali quotes on asana. The simplicity is
profound.
“Posture is steadiness and ease.”
“True posture is then when effort ceases and meditation on infinity occurs.”
“In asana there is no assault from the pair of opposites.”
The Ashtanga Vinyasa yoga practice is a movement meditation. The goal is
that every breath taken becomes a conscious one. The sequence, the flow,
holding of the bandhas, drishti and listening to the sound of the Ujjayi
Pranayama are all techniques designed to withdraw the senses. Now let’s analyze
them in anatomical perspective.

Breath
As quoted by Sri K. Pattabhi Jois, in his book, Yogamala: “The most visible
aspect of Ashtanga yoga system is the different yoga asanas (postures). More
important is the visible content, which consists of three fundamental techniques.
These techniques bind the postures together on a string so that they become a
yoga mala or garland.”
For the beginner, it is essential to learn these 3 fundamental techniques. Once
they are mastered, the practice will happen almost effortlessly. Without them, the
practice can become hard work. The 3 techniques are Ujjayi Pranayama, Mula
Bandha and Uddyana Abandha.
An important aspect of Classical Yoga is the strengthening and cultivation of
the life-force energy called prana. While prana is not the breath, it is most readily
discovered through the discipline of the respiratory function. This, together with
the heightened sensitivity that is the hallmark of yoga training, reveals the hidden
secret of the breath as prana. The word prana literally means “primary or vital
air.” Its prefix, “pra,” means forward, toward, or prior. The suffix, “na,” means to
breathe or to energize. For the yogi, the vital force is in the body and it surrounds
us and interpenetrates all objects. Prana can be gotten from external objects, but
this type is short-lived. The yogi seeks to refine his own breath into more prana,
not unlike the alchemists who sought to transform base metals into gold. Yoga is
indeed alchemy; the self becomes the Self.
The practices of working with the breath to strengthen and extend respiration
are the preliminary methods of yoga breathing culminating in pranayama. These
exercises begin with simple breathing methods such as those a respiratory
therapist might use for the alleviation of symptoms of shortness of breath or to
develop a greater vital capacity in the lungs. These are quite powerful practices,
given that most people breathe with as little as 25 percent of their respiratory
capacity. Just increasing respiratory efficiency can provide tremendous relief to
vital organs that have been starved of oxygen and pervaded with the waste gas,
carbon dioxide. It’s no wonder that just learning how to take deeper, fuller
breaths efficiently and on a regular basis can have an uplifting effect on all
physiological systems.
The practice of asanas with a full breathing technique is central to the process
of Classical Yoga. This is one of the hallmarks that distinguish Classical Yoga
from regular physical fitness or gymnastic exercise.
In Classical Yoga, the poses are practiced in 2 ways: using rhythmic breathing
to come into and out of poses practiced in a continuous flowing sequence called
vinyasa or practicing poses separately in a logical sequence, statically held, in a
stable comfortable manner. According to Patanjali, the poses are perfected by a
sequence of steps through which awareness of the life-force is cultivated. To find
this inner pose, which creates a stable, comfortable outer posture, smooth full
breathing must be developed. The breath is intimately connected to the mind. It
is said, “If the breath is agitated, so is the mind.” Therefore, to quiet the mind to
direct its attention, we first learn to regulate the breath.

How to Breathe
To begin the process of breath awareness, lie down on the floor in the Savasana
(Corpse Pose), relax and observe the motion of your breath. Now rest your
hands at your sides, separate the legs enough to relax your lower back. Observe
your natural breath pattern. Let your mind begin to notice the air as it enters
your nostrils. Watch where it expands as you inhale, where it releases as you
exhale.
Your breathing pattern may vary at different points of the day. It may also
change according to your mood, previous activity and current thoughts. Many
factors contribute to what you find as you simply relax and observe.
Feel the interior spaces as your breath enters your head and begins its interior
journey down through your trachea into your lungs. Notice where you feel the
natural motions of your breathing. Does it feel labored or effortless? Do you
notice one target area receiving the breath more than some other regions? Can
you distinguish a temperature difference between the inhalation and the
exhalation as it moves through your nostrils?
Let your awareness now focus on your abdominal region and allow a gentle
expansion there as you inhale. Now, let the area contract and sink inward as you
exhale. If this is different from your normal breath, place your hands on your
lower abdomen and gently compress your abdominal muscles as you exhale. This
breath awareness is for the purpose of concentrating your attention and toning
your abdominal muscles. While the effort is mild, over time it will definitely tone
your abdominals with its wavelike motions.
When you sustain this directing of the breath while lying down, it naturally
stimulates a relaxation reflex. In reaction to this normal parasympathetic reflex,
your respiratory rate will diminish, your heart rate will lower and elevated blood
pressure will begin to normalize. This comes about through a neurological
sensor called the baroreceptor located on the wall of the descending aorta. This
reflex is activated when pressure is applied to the middle abdomen during
exhalation. The pressure change is sensed by the baroreceptor, which, in turn,
signals the hypothalamus in the mid-brain. The hypothalamus is responsible for
regulating heart rate and blood pressure. The tension of the arterial wall tells the
system that less pressure is needed in the system, which causes the blood
pressure and heart rate to be lowered. Once you can create these abdominal
waves at will, you will find this to be an effective method to relax, regardless of
what activity you may be engaged in.
To begin the process of breath awareness, observe the nature of your
breathing pattern while visualizing your respiratory system.
Inhale: Your diaphragm goes down as air rushes into your lungs. The action
of the diaphragm widens your rib cage and also pushes your abdominal contents
downward and forward.
Exhale: Your diaphragm returns to its original position, and air is expelled
from your lungs. Your abdomen draws in and up when you breathe out.
It is important to note that, for about half the population, this is not a normal
event. The other half of the world breathes in reverse of this description. That is,
they swell the belly during exhalation and expand the chest during inhalation.
The belly contracts during inhalation and the chest relaxes during exhalation.
This reverse breathing is due to the exaggerated use of the chest, neck and
shoulders. Accompanying this respiratory pattern are often chronic tension in
the neck and shoulders and irregular biological rhythms—menstrual flow,
constipation, frequent or evening urination, insomnia, elevated blood pressure
and even tachycardia (irregular heart rhythms).
It has been my consistent experience that when people regain this natural
pattern, some of the most obvious symptoms of stress in their lives begin to fade
away. So simple, yet so complex. This is the biological reflex of the life-force
coming into and from the human body. To make this shift requires some
patience and perseverance that is well worth the benefits you will experience.
Not convinced? Next time you are stressed out, check out your breathing and
see how it is moving. I guarantee that the wave pattern is not present if you feel
tense. Change your breath and allow any other change to follow from that. In
summary, the natural breathing pattern in yoga practice is wavelike, moving
through the nostrils as follows:
To breathe in: expand your chest first and then let your breath descend like a
wave to your lower abdomen.
To breathe out: allow your abdomen to go in, pulling in and up on your
musculature, then let the wave return upward.

How Breathing Affects Posture

The way breathing affects posture and the way posture affects breathing is
complementary. The importance of these issues has long been recognized in
yoga, but most commentaries are vague and imprecise. Here, I am aiming for
simplicity: photographic records of exhalations and inhalations and
superimpositions of computer-generated tracings of inhalations (since these are
always larger) on the exhalations. The single most important key to
understanding all such effects is the operation of the respiratory diaphragm, and
to introduce the subject, we’ll explore 2 exercises that will help you become
aware of its anatomy and understand 2 of its main roles in movement, other than
respiration itself.

A variation of the Cobra Pose

Lie face down on the floor and interlock your arms behind your back, grasping
your forearms or elbows. Or you can simply place your hands in the standard
cobra position alongside the chest. Strongly tighten all the muscles from the hips
to the toes, and use the neck and deep back muscles to lift the head, neck and
chest as high as possible. You are not making any particular use of the
diaphragm to come into this position. Now, inhale and exhale deeply through
the nose. Notice that each inhalation raises the upper part of the body higher and
that each exhalation lowers it. Because you are keeping the back muscles engaged
continuously during both inhalation and exhalation, the lifting and lowering
action is due entirely to the muscles of respiration. In this variation of the Cobra
Pose, we hold the hips, thighs and pelvis firmly, which stabilizes the lower back
and the spinal attachment of the crus of the diaphragm. Inhalation creates
tension at all three of the diaphragm’s attachments: one on the vertebral column,
one on the base of the rib cage and the third on the central tendon. But because
the hip and thigh muscles have been tightened, the spinal attachment is
stabilized, except a slight lifting effect that is translated to the hips. What
happens in the torso illustrates clearly how respiratory movements influence
posture: with the abdomen pressed against the floor, the contents of the
abdominal cavity cannot easily descend, and this restricts the downward
movement of the central tendon, which now acts as a link between the 2
muscular portions of the diaphragm. With the crural attachments stabilized, the
only insertion that can be mobilized without difficulty is the one at the base of
the rib cage. This attachment therefore expands the chest from its base, draws air
into the lungs, and lifts the upper body. If you are breathing smoothly and deeply
you will feel a gentle, rhythmic rocking movement as the head, neck, and chest
rise and fall with each inhalation and exhalation. This is a perfect illustration of
thoraco-diaphragmatic breathing. In this exercise, the action of the diaphragm
during inhalation reinforces the activity of the deep back and neck muscles and
thus deepens the backward bend. During exhalation, the muscle fibers of the
diaphragm lengthen eccentrically as they resist gravity. When they finally relax at
the end of exhalation, the backward bend in the spine is maintained only by the
deep muscles of the back and neck. This is an excellent exercise for strengthening
the diaphragm, because after you have lifted to your maximum with the deep
back muscles, you are using the diaphragm, aided by the external intercostal
muscles acting as synergists, to raise the upper half of the body even higher—and
this is a substantial mass to be lifted by a single sheet of muscle acting as prime
mover. Furthermore, if you keep trying as hard as possible to inhale deeply
without closing the glottis, you will be creating the most extreme possible
isometric exercise for this muscle and its synergists, the external intercostals.

The Diaphragmatic Rear Lift

Next, try a posture that we can aptly call the diaphragmatic rear lift. Again, lie
face down, placing your chin against the floor, with the arms along the sides of
the body and the palms next to the chest. Keeping the chest pressed firmly
against the floor, relax all the muscles from the waist down, including the hips.
Take 10–15 nasal breaths at a rate of about one breath per second. With the
thighs and hips relaxed, and with the base of the rib cage fixed against the floor,
the action of the diaphragm during inhalation can be translated to only one site:
the spinal attachment of the crus. And because the deep back muscles are
relaxed, each inhalation lifts the lower back and hips, and each exhalation allows
them to fall toward the floor. Make sure you produce the movement entirely with
the diaphragm, not by bumping your hips up and down with the gluteal (hip)
and back muscles. Because the inhalations increase the lumbar curvature, this
exercise will not be comfortable for anyone with lower back pain.
If the gluteal region and lower extremities remain completely relaxed, the
crural attachments of the diaphragm then lift the hips during inhalation and
lower them back down during exhalation.
You can feel the diaphragmatic rear lift most easily if you breathe rapidly; the
quick inhalations whip the hips up and away from the floor and the sudden
exhalations drop them. But if you breathe slowly and smoothly, you will notice
that each inhalation gradually increases the pull and tension on the hips and
lower back, even though it does not create much movement, and that each
exhalation gradually eases the tension. When you are breathing slowly enough,
you can also feel the muscle fibers of the diaphragm shorten concentrically
during inhalation and lengthen eccentrically during exhalation as they control
the gravity induced lowering of the hips toward the floor.
The origins and insertions of the diaphragm are reversed in the diaphragmatic
rear lift in comparison with the cobra variation, and this creates repercussions
throughout the whole body. In the cobra variation, we fix the hips and thighs,
allowing the costal attachment of the diaphragm to lift the rib cage and with it,
the entire upper half of the body. In the diaphragmatic rear lift we do just the
opposite: we fix the rib cage, relax the hips and thighs, and allow the crural
insertion of the diaphragm to lift the lumbar spine and hips.
These 2 postures also show us how important it is that the diaphragm is
indented so deeply by the vertebral column that it almost encircles the spine.
This enables it to act both from above and behind to accentuate the lumbar arch
during inhalation, lifting the upper half of the body in the cobra variation, and
lifting the sacrum and hips in the diaphragmatic rear lift.
Anatomy of Natural Respiration

As you inhale, the large muscle of the diaphragm moves down, flattening out as
it goes, causing the lower ribs to expand and the abdominal organs to move
down and forward. Natural inhalation acts as a massage to the upper abdominal
organs—liver, stomach, large intestine and pancreas. A full normal inhalation
will massage even the mid-abdominal organs—the ascending and descending
large intestine and the centrally located small intestines. The abdominal muscles
must relax for this to occur. Thus, there is a slight swelling of the belly from top
to bottom, giving the appearance of a wavelike motion.
 During normal exhalation, the diaphragm is moved up and the lungs are
collapsed. With yoga training, the contractions will be felt like a reverse wave
from the bottom of the abdomen toward the chest. This action is made possible
by toning the centrally located rectus abdominis muscle. It is assisted in
breathing by the tone of the lateral abdominals, the abdominus oblique internus
and externus and the abdominus lateralis. During full expiration, the diaphragm
relaxes back to a dome shape, mildly compressing the lungs and heart, while
narrowing the rib cage. The rib movements are caused by 2 sets of muscles
between the ribs: the internal and external intercostal. These muscles depress and
narrow the rib cage during exhalation, while in inhalation they reverse the
process to expand the rib cage’s diameter, thereby increasing the internal cavity
space to allow the lungs to open.
During normal breath training, these sets of muscles—the diaphragm, rectus
abdominis and the 2 sets of intercostal—are strengthened and trained to move
more air in and out. This increases the quantity of circulating air within the body
(called the tidal volume—500ml) and diminishes the number of breaths per
minute (normal rate of respiration in adults is 12–20 breaths per minute). It
requires both practice and heightened awareness to train your respiratory
motions. With persistence, the breath can stimulate circulation to the kidneys,
spleen and the adrenal glands located in the middle back. A good way to begin is
to rest in a prone position—like the Crocodile (Makarasana) or the Fetal Pose—
and direct the breath to your lower back. In both these positions, the lower back
is mildly stretched during inhalation. By deepening your breath to your back, the
diaphragm is encouraged to extend downward, which, in turn, can facilitate the
opening of the lower lobes of the lung.

The Nostrils and Wind Pipe

Most yoga breathing exercises (pranayama) are done by drawing air in through
the nostrils. The nostrils are lined with mucous membranes that serve to moisten
the air and filter out any heavy particles that get trapped and may be toxic to the
internal organs. The nostrils are also lined with small hair follicles that act to
change the direction of the airflow and heighten its speed. As the breath passes
the nose, it enters a series of pathways called the superior, middle and inferior
meatus and the superior, middle and inferior concha. These structures act like
turbines to increase the speed and direct the flow of the breath toward the deeper
lobes of the lungs. They also permit warming of the air immediately before
entering the pharynx en route to the trachea. In contrast, with mouth breathing,
the mucous membranes in the throat dry out, increasing the risk of irritation and
infection. Notice the difference in yourself between mouth and nostril breathing.
Which one can you sustain?
Which one feels most natural?
Breathing through the nose also stimulates the olfactory nerves, heightening
sensations of aroma. Our sense of smell is connected to the earth element,
according to Ayurveda. This element creates our sense of groundedness, a
connection with gravity and the Earth.

The Lungs
The anatomy of the lungs is fascinating. They are pear shaped, with small upper
lobes capable of containing only about ½ cup of air each. The lower lungs can
contain about 1¼ quarts of air. The upper lobes extend above the collarbones
and can be palpated by applying pressure at the sides of the neck, where the neck
joins the clavicles. The lower lungs are wider than the upper lungs when viewed
from the front, and they fill the entire width of the middle rib cage. The bottoms
of the lungs are concave, conforming to the shape of the diaphragm’s dome.

The Diaphragm and Intercostals

The major muscle of respiration is the diaphragm. This large flat muscle is
shaped somewhat like a full parachute or a dome. It fills the entire inner
circumference below the lungs and heart, attaching to the rib cage and lumbar
spine. It serves to divide the vital organs resting above it, from the digestive
organs that reside below it. The diaphragm’s motion is similar to that of a piston,
just as the lungs are similar to a combustion chamber. When the diaphragm
contracts, it moves downward, pulling air inward with the inhaling motion. Its
contraction transforms its shape from a lofty dome to something rather like a
Frisbee saucer that has widened in its downward motion. During normal
breathing, the motion is rather shallow. Hence, air does not enter the lungs’
larger lower regions. With a full inhalation, air reaches into the lower lungs,
where there is more space to receive the full capacity of respiration. The blood
supply to the lower lobes is gravity dependent, so when we are upright there is
far more blood available for oxygen exchange in the lower parts of the lungs. It is
for this reason that diaphragmatic breathing, which draws air into those lower
regions, is such an essential component of optimal exercise breathing.
In the yoga breathing practices, the diaphragm is contracted and lowered on
the inhale, with the abdominal muscles controlled, so that the breath is drawn in
slowly and consciously. “The combined action of the diaphragm and the
abdominal muscles pulls up the lower part of the spinal column… This pulling
up of the vertebral column as a whole, gives exercise to the sympathetic and the
roots of the spinal nerves.” During exhalation, the diaphragm relaxes upward,
which allows for the release of carbon dioxide and other metabolic waste gases.
At this time, the diaphragm relaxes back to its dome shape, mildly compressing
the lungs and heart while narrowing the rib cage. The rib motions are caused by
2 sets of muscles located between the ribs, the internal and external intercostal.
These muscles open and elevate the ribs to expand the circumference and
increase the internal cavity for the lungs during inhalation. The muscles contract
in reverse during the exhale.
With yoga breathing, these three sets of muscles, the diaphragm and the
intercostals, are strengthened to such an extent that more air is moved in and out
during a normal respiratory cycle. Thus, the effects of pranayama training last
throughout the day. This increases the quantity of circulating air (called the tidal
volume) and diminishes the number of breaths per minute. The net effect is a
more efficient respiratory apparatus.
The piston engine of an automobile is similar in design to the respiratory
system. When the piston goes down, it pulls air into the chamber above it. This
action intensifies the pressure in the combustion chamber, located above the
piston. When the piston rises, it forces air out, creating a strong burst of energy
to be released to your car’s drivetrain. The major difference in this analogy is
that, unlike a car’s cylinder, your rib cage has the capacity to expand with the
downward piston-like motion of the diaphragm. This additional dimension of
motion allows for the possibility of tremendously increased power and vitality.

Diaphragmatic and Abdominal Breathing

Begin breath training by watching the breath as you inhale and exaggerating the
expansion caused by the downward motion of your diaphragm. Place your hands
on your abdomen at or below your navel. You will notice the lower abdomen
gently swell during inhalation. A common misconception is that diaphragmatic
breathing differs from abdominal. In yoga training, they flow one into the other.
By emphasizing one, different benefits arise. Some people are under the mistaken
impression that this breathing motion will decrease abdominal muscle tone.
Nothing could be farther from the truth. In yoga breath training, we emphasize
relaxation during inhalation and controlled toning of the abdominals during
exhalation. The control comes primarily from toning the large vertical central
muscle, the rectus abdominis.
Breathing focused on just this region has a sedative effect if done for a 2 to l0
minute cycle. It helps you relax as it reduces blood pressure and respiratory rate.
If done regularly, it can be developed into a tool to help you fall asleep more
rapidly. It is a really important breathing pattern to master as it is a tool you will
need for stressful periods of life. When you can accomplish it in an active
standing position, you will be able to apply it during a stressful conversation to
help relieve the physical tension accompanying your impatience or anxiety.
A variation is to breathe through your mouth with a sighing sound. By
allowing an audible sound to escape, you can deepen the discharge of stress. You
will probably note that you have done this in the past. Indeed, sighing is natural,
as you release a stressful event. By training the sigh to become prolonged and
audible, you can make yourself more effective at putting the event into a
discriminating perspective. This breathing is not recommended except for short
periods of time. Do not continue it more than five minutes unless you are ready
to sleep.

The Wave Pattern

Breathing exercises are in wave motion. This is a continuation of the
diaphragmatic and abdominal breath in which a greater amount of air can be
taken in when respiratory motions extend among three regions—the lower
abdomen, solar plexus and the chest.
During inhalation, your chest expands naturally first, then the expansion
progresses to the lower ribs and lastly into the abdomen. The inhalation is
essentially a descending vertical motion. With this descent, the lower rib cage
widens and the upper abdominal organs are displaced downward and forward.
As in the abdominal breath, there is a mild expansion of the abdomen at the end
of the inhalation.
The exhalation is the reverse of the inhalation. Its motion is an ascending
vertical flow of breath. It begins with a mild contraction in the lower abdominal
muscles to propel the exhaled air from the bottom of the lungs. During the mid-
range of exhalation, the lower rib cage narrows to promote the ascent of the
diaphragm. This is the natural manner of breathing that coordinates the
functioning of all the respiratory structures and musculature.
The desired effect is an evenness of motion in all four portions of the body—
chest, rib cage, diaphragm and abdomen. This exercise requires you to be
motionless in order to feel the effect. Thus, it is best learned in a seated or supine
position. The complete exercise moves all the respiratory muscles to full capacity
in a passive manner, preventing stress to the heart and autonomic nervous
system. If your breath expansion is too great in the upper region, this causes the
clavicle bone to rise and stimulate your heart rate and blood pressure. This is the
breath pattern predominant in people who have heart conditions or asthma.
Changing their breathing pattern may lessen the underlying physical and
emotional tensions.
Next, turn your attention inward and notice the quality of your breath. Allow
your breath to become a natural wave that moves up and down your interior
body. Ideally, it will become smooth and constant with no pause, an inhalation
and exhalation of equal length. Maintain a consistent rhythm, full and deep,
feeling more internal than external motion. The breathing cycle should be
slowed to 8 to 10 breaths per minute, rather than the average 12 to 15 per
minute. Breathing should be silent to others, making a nasal sound audible only
to the practitioner. Your nostrils should not flare during the cycle. Your lower
jaw should be relaxed, with your teeth slightly separated. In general, allow your
face to be relaxed with a serene expression.
Once you understand—and feel—the anatomy of breathing, you will be able
to move on to the subtler components of the breath. Unlike the abdominal
breath, the complete wave breath is not sedative. Rather, it is an invigorating
breath that brings your body to rest, while simultaneously promoting mental
clarity.

Ujjayi Breathing
Your next breathing tool is Ujjayi Breathing. Ujjayi comes from 2 root words, uj,
meaning “upward,” and jayi, meaning “victorious.” It is a breathing technique
that helps the mind rise victoriously above its usually restless nature to
experience the Self. The mind then becomes calm, and the stillness that is always
there beneath your thoughts shines clear, giving an experience of your inner Self.
An important technique for Hatha Yoga, ujjayi is a glottal breath in which the
glottis at the back of the throat is partially closed to narrow the passage of air
entering from the sinus cavities and nostrils to the trachea (wind pipe).
Ujjayi is the basic pranayama technique from which most others derive. It is
best done seated in a chair or in a meditation pose, with your back erect and your
head slightly down, as in bowing toward your heart. The chest/heart is raised to
allow the lungs freedom to expand easily. Place your hands, palm up, on your
knees with the tips of your forefinger and thumbs joined in Jnana Mudra
(Wisdom’s Seal) and your arms straight. Place your attention on the breath
sound. Maintain inhalation and exhalation at an even, steady pace. Create a
constriction in the base of your throat that makes the sound more audible. Begin
by taking a deep breath and feel the soft juncture above and between your
collarbones (clavicles) where the breast bone (sternum) sinks in. It is this
contraction that creates the breath sound. The sound should be evenly made
from the beginning to the end of each inhalation and each exhalation. Don’t
pause while breathing, but maintain a smooth, steady in-out flowing cycle. When
this has been stable for 5 minutes, you may begin the second phase of practice,
extending the natural length of each breath. This follows with the second
definition of pranayama. Drawing out the breath deepens your ability to
concentrate and maintain a still posture. Your breath becomes subtler, the prana
energy in the breath more apparent. The influence of the mind becomes more
obvious.
The breath is said to create the natural mantra sound of hamsa. Ham is the
sound of the inhalation, sa the sound of exhalation. The mantra means, “I am
that.” The “that” refers to pure awareness. In this way, breath can be used as a
meditation device to attract your mind. You may become aware of “ham” on
inhale and “sa” on exhale. By gently keeping your mind on this awareness, the
process of meditation spontaneously arises from within. Deepen this process by
practicing regularly.

Variations
There are numerous variations of this practice that alter the ratio of inhalation to
exhalation, add breath pauses (Kumbhaka) or alternate the nostril through which
you breathe. These practices are best learned directly from a teacher and hence
will not be covered here.

Benefit
Ujjayi is excellent for respiratory patients, especially asthmatics. When regularly
practiced, it is an excellent doorway into natural meditation.

Using Breath in Asana Practice

One of the hallmarks of Classical Yoga is the consistent use of ujjayi pranayama
(in the wave motion) in asana practice. This feature and the development of
breathing exercises into pranayama, which enlivens the life-force, make Classical
Yoga unique as a personal discipline.
In asana practice, there are three general rules for the use of breath patterns.
1. Inhalation occurs as you extend the spine, exhalation when you release
tension and relax.
Rhythmic breath is harmonized to be at the pace of body motions. For
 example, if I am in an erect standing position (Tadasana) and I lift my
arms up, I inhale during this motion. With practice, I can learn to pace
the tempo of my arms’ motions with the time required to fill my lungs. In
this manner, the inhalation will be complete when the arms reach full
shoulder flexion, fingertips aimed at the ceiling. Similarly, I can exhale to
lower my arms to my sides and I run out of breath when my arms touch
my sides.
2. Inhale when you move to center or become erect and exhale when
moving away from the centered position. Bending forward is to be
accompanied by an exhalation. Sitting up can accompany an inhalation.
Twisting or side bending can be done with an exhalation, while returning
to centered erect posture can occur on an inhalation. If I move slowly into
a forwarding position, I extend myself, lengthening my spine with each
inhalation, and moving forward with each exhalation.
3. Breath awareness is constant, even when your body is stationary. When I
hold an asana, my attention remains on the internal wavelike flow of
ujjayi. If my intention is to deepen the physical pose by continually going
into a wider range of motion, my breath can be used to release specific
tension areas that restrict my breath or body sensations, wherever they
may be. In this procedure, revert to the first rule and notice that your
body continues to lengthen itself during inhalation. A keen concentration
will uncover where the opening is taking place. On the next inhalation,
gently move yourself in the pattern revealed by the openness of your
breath. On the next exhalation, release the tension, observing carefully
where and in what direction the release takes place. This will guide you to
move on the next inhalation. Once you have reached the boundary of this
openness, you can choose between staying at the new edge of your pose or
inhaling on your way back to a centered position. The qualities of the
breath are intriguing to examine. Classical Yoga regulates all 4 pans of the
breath—the 2 motions (inhalation and exhalation) and the 2 pauses that
naturally follow the motions. The pauses are natural, provided there is no
stress or fixed attention. During either of these events, the natural rhythm
is altered and the breath will be shallower and the pauses longer. A major
difference between stress and concentration is that the pause during stress
 is accompanied by effort and tension, and it increases internal pressure.
With concentration, the pause is a natural and effortless event. Upon
closer examination, the breath is not held nor does it stop. Rather it
persists with subtle, nearly imperceptible, waves. Provided your
concentration is genuine, do not encourage yourself to breathe deeply
during yoga asana practice. Only if you are exhibiting holding your breath
should you be encouraged to breathe fully. Watching carefully for this
distinction can permit you to move into a deeper connection with the
process of Classical Yoga. It is often a missing link, a hidden secret, that
practitioners disregard in learning how to transition from physical Hatha
Yoga to mindful Raja Yoga practice.

How Long to Hold a Pose

Based upon the breath patterns, there are different benefits for holding poses at
varying lengths.
1. Inhale into the pose, exhale to release the pose.
This pattern is useful for becoming familiar with the movement and
how your body reacts. By repeated practice in this manner, sensitivity is
heightened and your body will uncover its own homeostasis. When this
method is repeated for up to 6 times, it is optimal for slowing down your
mind, deepening your breath and developing pranic energy. It is a form of
pranayama that regulates the flow of prana into the areas of the body
affected by the asana.
2. Staying in the pose for 2 to 3 breaths.
This pattern is useful for training concentration (dhyana) and
integrating pranayama ratios into asana. It is particularly beneficial for
improving memory, gently strengthening the lungs and for students with
scoliosis. At this level of concentration, 2 points of anatomical alignment
may be maintained, but the practice is not for developing detailed body
posturing. When this method is repeated, it heightens the body’s ability to
adapt, thus improving efficiency in eliminating stress and hypertension.
3. Staying in the posture for 12 breaths.
 This is the level I recommend for optimizing the effects of muscular
strength or flexibility for those students who are focusing on eliminating
specific muscular and postural imbalances. This develops optimal stamina
in the shortest possible period. To proceed, begin by holding the pose
with good alignment and steadiness at a lesser number of breaths, then
increase the holding time by 2 to 3 breaths per week. When the posture
can be held comfortably and steadily for 12 breaths for 2 weeks
consistently, you can move on to the next level of challenge.

The Dangers of Holding Your Breath

“It is dangerous to hold your breath during any form of exercise,” writes Michael
O'Shea.
“As you inhale and exhale, the pressure in your chest cavity increases and
decreases. When you exercise and are breathing heavier, these pressure changes
are even greater. When you hold your breath, you do not allow for the natural
release of this pressure, and the stress on your heart and circulatory system can
elevate blood pressure two to three times above normal. This can result in
ruptured blood vessels, stroke or heart attack.” In yoga practice, as in any
unfamiliar activity, it is common to hold your breath due to the concentration
involved. This should not be encouraged. For beginners, one major value of a
teacher is to encourage full conscious respiration during all yoga activities. Once
the student has spent about a year with the practice, there are exercises that can
be given to allow for the natural pause between respiratory motions to be gently
increased. This practice should be supervised and, in general, done only with the
coordination of muscular locks to regulate blood pressure and heart rate. The
side effects cited above can be alleviated with proper supervision. In general,
however, it is advisable not to hold your breath during yoga practices of asana or
pranayama. The muscular locks (bandhas) may appear easy to learn, but their
proper development requires physical supervision by a teacher trained in their
physical and energetic benefits.

Bandha
We will now try to understand in detail the second aspect of the basic
fundamentals of asana practice, that is, Bandha.
Bandhas are “locks” occurring throughout the body. A combination of
opposing muscles forms these locks, stimulating nerve conduction and
illuminating the chakras.
All the three diaphragms (pelvic, respiratory and vocal) plus ujjayi come
together in yoga movements that are coordinated with inhalation and exhalation.
In addition to giving more length and texture to the breath, the “valve” of ujjayi
creates a kind of back pressure throughout the abdominal and thoracic cavities
that can increase the flexibility of the spine during the long, slow flexion and
extension movements that occur in vinyasas such as the sun salutations.
In yogic terms, these actions of the diaphragms (bandhas) create more sthira
(stability) in the body, protecting it from injury by redistributing mechanical
stress. An additional effect of moving the body through this resistance is the
creation of heat in the system, which can be used in many beneficial ways. These
practices are referred to as brahmana, which implies heat, expansion and the
development of power and strength as well as the ability to withstand stress.
Brahmana is also associated with inhaling, nourishment, prana and the chest
region. When relaxing the body in the more supported, horizontal, restorative
practices, remember to release the bandhas and glottal constrictions that are
associated with vertical postural support. This relaxing side of yoga embodies the
qualities of langhana, which is associated with coolness, condensation, relaxation
and release as well as the development of sensitivity and inward focus. Langhana
is also associated with exhaling, elimination of apana (one among five types of
vatha or intestinal gas) and the abdominal region. Because the ultimate goal of
yoga breath training is to free up the system from habitual, dysfunctional
restrictions, the first thing you need to do is free yourself from the idea that
there’s a single right way to breathe. As useful as the bandhas are when
supporting your center of gravity and moving the spine through space, you need
to release the forces of sthira in the system when pursuing the relaxation and
release of sukha. If yoga practice leads you to more integrated, balanced
breathing, it’s because it trains your body to freely respond to the demands that
you place on it in the various positions and activities that make up your daily life.
 In hatha yoga, the pelvic diaphragm is activated consciously by 2 practices:
Ashwini Mudra and Mula Bandha. The 2 have subtle and not-so-subtle
differences. We’ll begin with Ashwini Mudra.
Ashwini Mudra: Ashwini is the Sanskrit word for “mare” and Ashwini Mudra in
hatha yoga is named for the movement of the pelvic diaphragm in a horse after it
has expelled the contents of its bowel.
During the expulsion phase, the cone-shaped pelvic diaphragm moves to the
rear, and after the contents of the bowel are dropped, the muscles of the pelvic
diaphragm pull strongly inward. In so doing they cleanse the anal canal. In
human beings, the same thing happens—you first bear down, opening the anus
and expelling the contents of the bowel, and then the pelvic diaphragm pulls
inward and upward while contracting the anal sphincter. The pulling inward
motion, which we also do reflexively from moment to moment during the day, is
Ashwini Mudra. This is not as obvious as it is in a horse, because in humans the
whole region is enveloped in loose connective tissue and covered with the
superficial structures of the perineum, but it is the same gesture.
As a natural movement, Ashwini Mudra is often forceful, especially when it is
associated with keeping the base of the abdominopelvic cavity sealed during
sharp or extreme increases in intra-abdominal pressure or when it is used as a
last-ditch means for retention (think of restraining diarrhea).
As a yoga practice, Ashwini Mudra is not so intense, but it still acts as a
perianal seal, fortified in this case by tightening the gluteal muscles along with
the pelvic diaphragm and anal sphincter. The mudra is applied for a few seconds,
released and repeated. Ideally, only the gluteals, the pelvic diaphragm and the
anal sphincter are activated, but the proximity of muscles overlying the genitals
anteriorly sometimes makes this difficult, and you will often feel them tighten
along with the rest when you try to create the gesture.
Some postures make a pure Ashwini Mudra easy, and others make it difficult.
If you stand with the feet well apart and bend forward 20–30°, you will find it
awkward to contract the anus and pelvic diaphragm and almost impossible to
contract them without activating the muscles around the genitals as well.
Now stand upright with the heels and toes together and try it again. This is
easier. If you don’t tighten too vigorously you may be able to isolate the pelvic
diaphragm and the gluteals from the muscles of the genitals. Next, bend
backward gently, keeping the heels together and the thighs rotated out so the feet
are pointed 90° away from one another. Keep the knees extended. Then, gently
tighten behind and try to release in front. This is one of the easiest upright
postures in which to accomplish a pure Ashwini Mudra. Last, bring the toes
together and rotate the heels out. This again makes it difficult. These simple
experiments illustrate the general rule: any posture that pulls the hips together
will make Ashwini Mudra easier, and any posture that pulls the hips apart will
make it more difficult. That, as it happens, is one problem with all cross-legged
sitting postures. Try it. When the thighs are flexed with respect to the spine and
abducted out to the sides, it is almost impossible to contract the gluteal and only
a little less difficult to isolate the anus and pelvic diaphragm from the genitals.
But if you try the mudra in the shoulder stand or headstand with the heels
together and the toes out, you will find that it is easy because gravity is already
pulling the pelvic diaphragm toward the floor. Little or no effort is needed to
achieve a fully pulled-in feeling, and that effort need not involve the genitals.
Now lie supine on the floor and notice that you can easily tighten up in the rear
without recruiting muscles around the genitals. Prone, it is more difficult, at least
in men, in whom the muscles associated with the genitals are stimulated by
contact with the floor. One of the best postures for Ashwini Mudra is the
Upward-Facing Dog. As long as the pelvis is lifted slightly off the floor, it is
impossible to do this pose without activating the pelvic diaphragm, yet it does
not stimulate the muscles in the urogenital triangle in the least. The Downward-
Facing Dog, not surprisingly, creates the opposite effect: this posture is one of the
easiest poses for recruiting the muscles of the urogenital region in isolation, but a
pose in which it is almost impossible to isolate the muscles associated with
Ashwini Mudra.

Mula Bandha, the Root Lock

Unlike Ashwini Mudra, which is often a response to sharp and sudden increases
in abdominopelvic pressure, Mula Bandha (the root lock) is a gentle contraction
of the pelvic diaphragm and the muscles of the urogenital triangle. It does not
counter intra-abdominal pressure so much as it seals urogenital energy within
the body, controlling and restraining it during breathing exercises and
meditation (again, this is a literary rather than a scientific use of the term
“energy”). What actually happens is more easily sensed than described, so we’ll
begin with a series of exercises.
First try sitting in a hard chair covered with a thin cushion. In a neutral
position, neither perfectly upright or slumped, try to blow out but without letting
any air escape. Try hard. Notice that the pelvic region contracts and lifts up
involuntarily enough to counter the downward push from the chest and
abdominal wall. Now try the mock blowing maneuver again, but this time keep
the pelvic region relaxed, and notice that it feels like straining for a bowel
movement. Try it one last time, but this time lift the entire anatomical perineum
consciously, and you will quickly sense that these efforts bring both the pelvic
diaphragm and the muscles of the urogenital region into play.
Next sit really straight, arching the lower back forward. Exhale, pressing in
with the abdominal muscles, and notice that it is natural to find a focus for your
attention at a point between the anus and genitals. You may sense a slight
tension in the muscles of the genitals, but little or none in the anus, and certainly
none in the gluteal muscles. This describes the root lock. You don’t have to make
extreme efforts. The cushion on which you are sitting places enough pressure on
the muscles of the urogenital triangle to focus your awareness on the lock.
Now try the same exercise in a slumped posture with the back rounded to the
rear. This changes everything. It shifts your attention from the front of the
anatomical perineum to the rear, and it elicits a mild Ashwini Mudra instead of
Mula Bandha because you are tipping backward toward the plane of the anal
triangle and away from the plane of the urogenital triangle. Sitting straight rocks
you up and forward so that contact with the cushion favors the root lock. The
lesson: sit straight if you wish to apply Mula Bandha.
If this is still confusing, it will be helpful to first experience a gross version of
the root lock. The best concentration exercise for this is to sit upright and try
breathing in concert with slowly increasing and decreasing tension in the
perineum. With the beginning of exhalation gradually tighten the muscles of the
pelvic diaphragm and genitals, aiming for maximum contraction at the end of
exhalation.
As inhalation begins, slowly relax. Repeat the cycle for 10 breaths several times a
day. At first, it may be difficult to tighten the muscles without also tightening the
gluteal muscles, but if you are careful to sit straight it will become easy.
With practice, you will be able to sense the contraction of successive layers of
muscles from the outside in. Starting superficially and with minimal effort, you
can feel activity in the ischiocavernosus, bulbospongiosus and superficial
transverse perineal muscles. With a little more attention, you can activate the
deep transverse perineal muscles and the urethral sphincter. With yet more
effort, you can activate the pelvic diaphragm. The central tendon of the
perineum, which, as discussed previously, is located at the dividing line between
the anal and urogenital triangles, appears to be the key structure around which
the more delicate versions of Mula Bandha are organized. This is an extremely
tough fascial region into which the superficial and deep transverse perineal
muscles insert. If you can learn to focus your attention on this tiny region while
creating minimal physical contraction of the nearby muscles, you will be feeling
the root lock. (Yoga teachers who speak of placing awareness on the perineum
are referring to this region.) Concentrate on the sensation, and in time, Mula
Bandha will feel natural and comfortable. With experience, you can hold the lock
constantly, which is what yogis recommend for meditation.
In Ashwini Mudra, we strongly activate the pelvic diaphragm, the anus and
the gluteals. Mula Bandha is more delicate. Here, we mildly activate the pelvic
diaphragm plus—more strongly—the overlying muscles of the urogenital
triangle, which includes the muscles associated with the genitals and the urethra.
Therefore, to understand Mula Bandha, we must examine the anatomical
disposition of these muscles.

The Muscles of the Urogenital Triangle (Perineal Muscles)

Looking at a superficial dissection, we see that three pairs of muscles overlie the
genitals. In both male and female, the superficial transverse perineal muscles
course laterally in the shared border of the urogenital and anal triangles,
extending laterally from a heavy band of centrally located connective tissue—the
central tendon of the perineum—to the ischial tuberosities. The bulbospongiosus
muscles in the male encircle the base of the penis; in the female, those same
muscles encircle the vagina and urethra. The ischiocavernosus muscles in both
the male and female lie superficial to the erectile tissues of the corpora cavernosa,
which course from the inferior pubic rami to the body of the penis in the male
and to the clitoris in the female. In a slightly deeper plane of the urogenital
diaphragm (in both male and female), the deep transverse perineal muscles
spread out laterally in sheets that attach to the inferior pubic rami, and the
urethral sphincters encircle the urethrae.

A modified Cat Stretch

In addition to the Downward-Facing Dog, which was mentioned in the section
on Ashwini Mudra, one of the best yoga postures for helping you come in
contact with the delicacy and precision of the root lock is a modified Cat Pose.
From a kneeling position, bring your chin to the floor, swing your elbows out
and bring the upper part of the chest as low as possible, arching your back deeply
and mimicking a cat peering under a couch. Then tighten the perianal region
generally. You will immediately notice that the exposed anus in this position
brings the sensations toward the front of the diamond-shaped perineum rather
than behind, and that even if you squeeze vigorously the gluteal muscles remain
relaxed. After you have practiced this pose several times and got accustomed to
its associated sensations, you can try to find the same feelings when you apply
the root lock in sitting postures.

Agni Sara
Agni Sara, or “fanning the fire,” is a breathing exercise, an abdominal exercise
and a powerful stimulus to abdominopelvic health. When it is done with full
attention and for an adequate span of daily practice, it stokes the fire of the body
like no other exercise. But before trying it, we’ll first do a training exercise for
active exhalations and then work with a moderate practice—A and P breathing—
that is accessible to everyone.

Active Exhalation
During relaxed, casual breathing, you make moderate efforts to inhale and you
usually relax to exhale, but all the exercises that follow make use of active
exhalations, in some cases breathing out all the way down to your residual
volume.
To get an idea of what is involved, try the following exercise: Inhale
moderately through the nose, purse the lips and exhale as if you were trying to
blow up a balloon in one breath. Try this several times. If you slowly breathe out
as much air as possible through the resistance of the pursed lips, you’ll notice
that exhalation is accompanied by a tightening of the muscles throughout the
torso, including the abdominal muscles, the intercostal muscles in the chest and
the muscles in the floor of the pelvis. At first, you will notice the abdominal
muscles pressing the relaxed diaphragm up (and pushing the air out) with the
chest in a relatively fixed position; then, you’ll notice the chest being compressed
inward and finally, toward the end of exhalation, you will notice the contraction
of the pelvic diaphragm. This sequence of events will also take place if you
breathe out normally, but creating resistance through pursed lips makes the
muscular efforts much more obvious.

A and P Breathing
This preliminary exercise to Agni Sara, called Akunchana Prasarana, or A and P
breathing for short, involves active exhalations and relaxed inhalations. The
literal meaning of the phrase is apt: “squeezing and releasing.” Stand with the
trunk pitched forward, the hands on the thighs just above the knees, the elbows
extended, the feet about a foot and a half apart and the knees slightly bent. Much
of the weight of the torso is placed on the front of the thighs. Breathe in and out a
few times normally, and observe that the posture and the angle of the body pull
the abdominal organs forward and create a mild tension against the abdominal
wall. Notice that countering the tension produced by the force of gravity requires
that a mild effort be made even at the beginning of exhalation and the greater the
forward angle the greater the effect. To do A and P breathing, assume the same
posture as in the trial run and press in slowly (squeezing) from all sides with the
abdominal muscles as you exhale, all the while bolstering the effort with the
chest. Your first impulse is to emphasize the upper abdomen. Try it several
times, observing exactly where the various effects and sensations are felt. Notice
that the effort in the upper abdomen is accompanied by a slight feeling of
weakening in the lower abdomen. The lower region may not actually bulge out
physically, but it feels as if it might. Now, try to exhale so that the upper
abdomen, the lower abdomen and the sides are given equal emphasis, as though
you are compressing a ball. Exhalation might take 6–7 seconds and inhalation 3–
4. Inhalation is mostly passive (releasing) and manages itself naturally. Take 10–
15 breaths in this manner. Much of inhalation is passive in A and P breathing
because the chest springs open and the abdominal wall springs forward of its
own accord. The strong emphasis on exhalation means that you are breathing in
and out a tidal volume which is the combination of your normal tidal volume for
an upright posture plus part of your expiratory reserve. Your revised tidal
volume for A and P breathing might be about 900 ml for each breath rather than
the textbook tidal volume of 500 ml. Along with this, your new expiratory
reserve volume would become about 600 ml rather than 1,000 ml.
 In any case, A and P breathing boosts your energy by increasing blood oxygen
and decreasing blood carbon dioxide. It is a simple exercise but one that is both
relaxing and invigorating.

Agni Sara with Other Hatha Yoga Practices

If you are an advanced student, you can use Agni Sara (or A and P breathing) to
intensify the hatha yoga postures in which you are comfortable. You will have to
breathe faster than usual, of course, because the postures will increase your need
for oxygen and carbon dioxide exchange. You will also have to modify the
patterns of exhalation according to the demands of the posture. For example, in a
deep standing forward bend you can both see and feel what is happening, but a
standing backbend or spinal twist permits little obvious movement in the
abdomen. That’s fine. Either way, it’s the attempt to press in from below that
generates the surge of energy. And for all standing postures in which you are
emphasizing an empowered thoracic inhalation, you can not only increase your
inspiratory reserve volume by trying to inhale more deeply, you can use Agni
Sara to exhale most or all of your expiratory reserve volume, thus inhaling and
exhaling your vital capacity (the volume of which is specific to the particular
posture) with every breath. After you have worked successfully with Agni Sara,
bellows breathing and Kapalabhati for some time, you can experiment with an
Agni Sara type of movement during the exhalation phases of the bellows breath
and Kapalabhati.
Exhalation will produce an upward-moving wave of contraction—a pushing
in and up sensation, rather than a mass contraction of the abdominal muscles.
You can feel this if you span your hand across your abdomen with the middle
finger on the navel, the thumb and index fingers above and the ring finger and
little finger below. You will feel the little finger on the lower abdomen moving
inward during exhalation, and little or no movement where the thumb is located
on the upper abdomen. Using this technique for the bellows and Kapalabhati
creates a mild scooping-up sensation. It requires more control than the standard
techniques for bellows and Kapalabhati, so you will need to slow down—perhaps
to as few as 60 breaths per minute. You will never be able to do it as fast as the
standard technique, but it is still a powerful abdominopelvic exercise and is
excellent for training the abdominal muscles for more advanced practices. Let’s
consider few more abdominal exercises for strong core strength.

AbdominoPelvic Exercises
Yoga is concerned first and foremost with the inner life and abdominopelvic
exercises are no exception. On the most obvious level, yoga postures strengthen
the abdominal region and protect the back. But when you do them you also
come alive with energy that can be felt from head to toe.
A sure way to develop what yogis call inner strength is to tone the abdominal
region. If energy in arms and shoulder is weak, a strong abdomen can give you
an extra edge, but if the abdomen is weak even the strongest arms and shoulder
are likely to fail you.
Leg lifts, sit-ups, the sitting boat posture, and the peacock all create these
effects through manipulating the limbs and torso in a gravitational field while
you are using the abdominal region as a fulcrum for your efforts. The harder you
work the more energizing the exercise. These seemingly diverse exercises not
only strengthen the torso but also stimulate abdominal energy by using the
abdomen as a fulcrum for manipulating large segments of the body in relation to
one another in the field of gravity.
We have 4 pairs of abdominal muscles. Three of these form layers that
encircle the abdomen and the fourth is a pair of longitudinal bands.
The external abdominal oblique layer runs diagonally from above downward
in the same direction as the external intercostal muscles. If you place your hands
in the pockets of a short jacket with your fingers extended, the fingers will point
in the direction of external abdominal oblique muscle fibers.
The internal abdominal oblique layer is in the middle. Its fibers also run
diagonally but in the opposite direction.
The innermost third layer, the transverse abdominis, runs horizontally
around the abdominal wall from back to front. These three layers together act as
a unit, helping to support the upper body and contributing to bending, twisting
and turning in a logical fashion. They are also necessary for coughing, sneezing,
laughing and various yoga breathing exercises.
The fourth pair of abdominal muscles, the rectus abdominis muscle (rectus
means straight) runs vertically on either side of the midline between the pubic
bone and the sternum. The rectus abdominis muscles are the prime movers
(agonists) for flexion of the spine in crunches, while the hip flexors serve as
synergists for bracing the pelvis and lumbar region.
Abdominopelvic exercises in detail:
1. Supine leg lifts.
Start with the thighs adducted, the knees extended and the feet also
extended, which means toes pointed away from you. The hands should be
alongside the thighs, palms down. Now, slowly raise one foot as high as
possible and then slowly lower it back to the floor. Repeat on the other
side. Keep breathing and repeat several times.
a. The bicycle and other variations:
To prepare for more difficult yoga postures, after double leg-lift flex
both knees and draw them towards the chest. Then, bicycle your feet
around and around. Intensify even more by straightening the knees and
pressing the feet towards the ceiling. You can also create scissoring
motion, with the feet meeting midway or near the highest position.
When you do variations that are more demanding than the simple
bicycling motion, you will find that your abdominal muscles tighten,
increasing intra-abdominal pressure and pressing the lower back against
the floor in cooperation with the respiratory diaphragm.
b. The fire exercise:
When you become comfortable doing leg-lifts, bicycling and their
variations for 5–10 minutes, then you can try the fire exercise. Fire
exercise has been so named for its energizing effect on the body as a
whole. To get into the position, sit on the floor, lean back, support
yourself on the forearms and place the hands under the hips. Keeping the
feet together, extend the toes, feet and knees and draw the head forward
while keeping the back rounded. Exhale, and at the same time, slowly lift
the feet as high as possible, drawing the extended knees toward the head.
 Slowly, come back down. Come up and down as many times as you can
without strain, inhaling as required and always breathing evenly. If
coming all the way up and down is difficult, simply tighten the muscle, lift
the feet an inch or so, and hold in that position isometrically. A few days
later, you will have enough strength to do the full exercise.
c. Super fish leg-lift:
2. Yoga sit-ups.
3. Sitting boat posture.
4. Peacock posture.

Therapeutic benefits of abdominopelvic exercises:

Developing strength, increasing flexibility and improving aerobic capacity is
important for physical conditioning. Yogis insist that these are the benefits of leg
lifts, the peacock, Agni Sara, Uddiyana Bandha and Nauli. If we analyze, keeping
in mind the anatomy and physiology of human body, these exercises
• Increase blood oxygen level and decrease blood carbon dioxide
• Stimulate adrenaline glands to release adrenaline and steroids
• Stimulate the release of glucagon from the islets of Langerhans in the
pancreas
• Cause the liver to release extra glucose into the general circulation
reducing appetite.

To experience these benefits, carry out a small experiment. The next time you
feel hungry, instead of eating, practice 20 leg lifts and 10 minutes of Agni Sara.
Immediately, you start to feel great and energetic even without eating. Amazing,
but true. This is how yogis used to be fit and fine with little food consumption.
Lastly, I would like to mention that it may take many months to acquire the
control and stamina necessary to perform this group of exercises, especially Agni
Sara, correctly. Do not become discouraged. Your efforts will be rewarded with
excellent health.

Uddiyana Bandha, the Abdominal Lift

Mula Bandha seals the anatomical perineum, and Agni Sara teaches us special
skills for using the abdominal muscles. When you have become proficient in
both, you are ready to learn the second great lock in hatha yoga: Uddiyana
Bandha or the abdominal lift.
To do it, you must exhale, hold your breath out (as it’s said in yoga) and
create a vacuum in your chest that sucks your diaphragm and abdominal organs
to a higher than usual position in the torso. This can happen only if the body is
sealed above and below—above at the glottis and below at the perineum.
Without these seals air would be drawn into the larynx and lungs above, and into
the eliminatory and reproductive organs below. You hold the root lock reflex and
without having to think about it, the glottis has to be held shut voluntarily.
The best time to practice the abdominal lift is early in the morning, certainly
before breakfast and ideally after having evacuated the bowels. The same
contraindications apply as in Agni Sara (see the end of this chapter).
To begin, stand with your knees slightly bent and your hands braced against
the thighs. As with Agni Sara, this stance lowers the abdominal organs
downward and forward. Exhale to your maximum. Notice that you do this by
pressing in first with the abdomen and then with the chest. Then, do mock
inhalations with the chest, closing the glottis to restrain air from entering the
lungs and at the same time, relax the abdomen. You should feel the chest lift.
Holding the glottis closed for a few seconds, try harder to inhale, keeping the
abdomen relaxed. The upper abdomen will form a deep concavity that extends
up and underneath the rib cage. This is Uddiyana Bandha.
If you get confused about how to prevent air from entering the lungs, forget
about the abdominal lift for a week or so and simply practice trying to inhale
after full exhalations while you are blocking your mouth and nose with your
hands.
Uddiyana Bandha: A maximum exhalation is followed by a mock inhalation
with locked glottis and chin lock in combination with relaxed abdominal
muscles.
To make holding the glottis shut feel more natural and comfortable, a third
lock, Jalandhara Bandha (the chin lock), can be established by flexing the head
forward so the chin is tucked into the suprasternal notch, the little concavity
above the sternum at the pit of the throat. It is possible to do the abdominal lift
without the chin lock, but its addition will make the closure of the glottis feel
more secure, and many teachers consider it absolutely necessary. Fixing the eyes
in a downward position also complements both Uddiyana Bandha and
Jalandhara Bandha. Try looking up as you try them and you’ll quickly sense the
efficacy of looking down. Come out of Uddiyana Bandha in 2 stages. First, while
still holding the glottis shut, ease the vacuum in the chest by relaxing the external
intercostal muscles, which will lower the dome of the diaphragm and the
abdominal organs to a lower position in the trunk. Then, as soon as the
abdominal wall is eased forward, press inward strongly with the chest and
abdomen until the pressure above and below the glottis is equalized. You have to
compress inward just as forcefully as when you first exhaled for Uddiyana
Bandha; if you don’t, air will rush in with a gasp when you open the glottis. As
soon as the pressure is equalized, open the glottis and breathe in gently.
Where does the vacuum come from?
In Uddiyana Bandha we are trying to inhale without inhaling, and this makes
the thoracic cage larger, expanding it from side to side and from front to back.
Since no air is allowed in, the air pressure inside the chest has to decrease, which,
in turn, creates enough of a vacuum to pull the diaphragm up (provided it is
relaxed) in proportion to the expansion of the rib cage. Coming down from
Uddiyana Bandha, the side-to side and front-to-back expansions of the chest are
first relaxed and then compressed back into their starting positions of full
exhalation, and the dome of the diaphragm and abdominal organs move
inferiorly.
Uddiyana Bandha is the only practice in hatha yoga that frankly stretches the
respiratory diaphragm. It’s true that you get a mild stretch of the diaphragm
when you exhale as much as possible in Agni Sara and in the exhalation stage of
Uddiyana Bandha, both of which push the dome of the diaphragm (from below)
to the highest possible position the abdominal muscles can accomplish. But
Uddiyana Bandha goes beyond this, because the vacuum in the chest that is
superimposed on full exhalation pulls the diaphragm (from above) to an even
higher position. We can surmise that regular practice of Uddiyana Bandha will
stretch and, in time, lengthen the diaphragm’s muscle and connective tissue
fibers, as well as keep the zone of apposition between the diaphragm and the
chest wall healthy and slippery. You will be able to exhale more completely as
you gradually lengthen the muscle fibers, and you will be able to breathe more
comfortably and efficiently as you increase the diaphragm’s mobility.

Problems
Many people, including yoga teachers, surprisingly, seem to have a great deal of
difficulty learning Uddiyana Bandha. It is partly a matter of poor body awareness
in the torso but the most constant factor is simply your history. Many youngsters
grow up doing the abdominal lift in play, often combining it with other
manipulations such as rolling the rectus abdominis muscles from side to side or
up and down. Among a typical group of children, almost half will be able to do
Uddiyana Bandha after only a few seconds of instruction and demonstration,
and in a beginning hatha class for adults, those who did Uddiyana Bandha in
play as children will usually be able to learn the yoga version immediately.
If you’re having trouble, you are doing one of three things wrong.
1. You may not be exhaling enough at the start. The less you exhale, the less
convincing the lift will be. You have to exhale the entire expiratory reserve
volume—only the residual volume of air should remain in the lungs.
2. You may be letting in a little air on your mock inhalation. You have to try
to inhale without doing so. That is the whole point of locking the airway
at the glottis.
3. You are not relaxing the abdomen during the mock inhalation. You must
learn to distinguish between pressing in with the abdominal muscles,
which we want only for the preliminary exhalation, and allowing the
abdominal wall to be pulled in passively by the vacuum in the chest. Many
students hold their abdominal muscles rigidly or even try to keep pushing
in with them during the lifting phase of the practice, and this prevents the
abdominal organs and abdominal wall from being sucked in and up. It is
also common for students to relax their abdominal muscles momentarily
but then get mixed up and try to assist the inward movement with an
 active contraction. It won’t work. You have to relax the abdominal
muscles totally and keep them relaxed to do this exercise.

Another Modified Cat Stretch

If you consistently have trouble relaxing the abdominal muscles for Uddiyana
Bandha in a standing position, try it in a cat stretch, similar to the one we used
for exploring Mula Bandha, but more relaxed. Rest on the knees and forearms
and lower the forehead down against the crossed hands. Press the shoulders
toward the floor and increase the lumbar arch as much as possible. This position
pitches the abdominal and pelvic organs forward and toward the chest. Now, all
you have to do is exhale as much as possible (which rounds your back
posteriorly) and hold your breath at the glottis. Now, relax, allowing the lower
back to arch forward again, and notice that in this position it is unnatural to hold
the abdominal muscles firmly. Uddiyana Bandha comes effortlessly as your chest
cooperates with gravity in pulling the abdominal organs to a higher position in
your torso. Finally, continuing to hold your breath and keeping the abdomen
relaxed, slowly lift your head and shoulders. Come up on your hands, walk them
toward your knees and onto your thighs ever so delicately, and carefully come
into an upright kneeling position without tightening the abdomen. If you are
successful, you will be doing Uddiyana Bandha.

Fire Dhauti
Here is a simple exercise that some texts call Agni Sara and others refer to as Fire
Dhauti.
Come into Uddiyana Bandha (standing) and continuing to hold your breath,
alternately lower and then lift the abdominal organs by decreasing and
increasing the size of the chest cage with the intercostal muscles. Each time the
abdominal organs are lowered, the abdominal wall is pushed out, and each time
the abdominal organs are lifted into the typical Uddiyana Bandha position, the
abdominal wall is pulled in. It’s a pumping action, and it is sometimes done fast,
up to 2 times per second, but more frequently it is done about once per second.
When doing Fire Dhauti, keep in mind that you see and feel most of the action in
the belly, but that control of the maneuver depends on the chest as well as
holding your breath after a full exhalation. The abdominal muscles themselves
remain passive: they are pulled up passively by Uddiyana Bandha, and they are
pressed back out by gravity and by the action of the chest. You keep holding the
breath at the glottis, but the vacuum in the chest is diminished and even
converted momentarily into a positive pressure as the diaphragm and abdominal
organs are pressed inferiorly. You can do the pumping action, of course, only for
the length of time that you can hold your breath. This practice is an excellent
training exercise for those who are having trouble releasing the abdominal
muscles in Uddiyana Bandha, because its vigorous up and down motion has the
effect of freeing you from holding the abdominal muscles rigidly.

Nauli
Nauli, which means “churning,” is one of the most rewarding abdominopelvic
practices.
To do it you must first do Uddiyana Bandha and then contract the rectus
abdominis muscle, first on one side and then the other, creating a wavelike, side-
to-side motion in the abdomen. The other abdominal muscles remain relaxed,
leaving concavities lateral to the rectus abdominis on each side. To learn the
exercise, most people first learn to isolate both rectus abdominis muscles at the
same time after having established Uddiyana Bandha. Then, still holding
Uddiyana Bandha, they learn to contract each rectus abdominis muscle
individually, and finally they learn to coordinate the side-to-side motion for the
final practice.

Contraindications of These Kriyas

1. High Blood Pressure
If you have high blood pressure, even the mildest of abdominopelvic exercises
should be approached gingerly. Even if you are on medication that successfully
lowers your blood pressure, all intense abdominopelvic exercises should be
avoided. Holding your breath at the glottis after inhalation is always
contraindicated. Holding your breath after exhalation, as in Uddiyana Bandha, is
less dangerous but also inadvisable because we would expect it to quickly
increase venous return, that is, the flow of blood back to the heart.

2. Ulcers
Intense abdominopelvic practices are all contraindicated for anyone with
stomach and duodenal ulcers except in the case of practices recommended by a
holistic physician who is willing to advise you.

3. Hiatal Hernia
The esophagus passes through the respiratory diaphragm, through the
esophageal hiatus and, under certain conditions, the upper part of the stomach
may herniate through this region of the diaphragm into the thoracic cavity. This
is called hiatal hernia. If you have occasional discomfort in that region after
eating or if you have acute discomfort just under the left side of the rib cage while
trying the Peacock, Uddiyana Bandha, or vigorous versions of the cobra, it may
be that the differential between intra-abdominal pressure (which is higher) and
intra-thoracic pressure (which is lower) is causing the problem. It is important to
seek medical counsel from someone who is conversant with hatha yoga before
continuing with any posture or exercise that causes such symptoms.

4. Inguinal Hernia
The inguinal canal, through which the testis passes around the time of birth on
its way to the scrotum, is another region of weakness in which abdominal organs
or, more commonly, a little fatty tissue, usually from the greater omentum can
herniate out of the abdominal cavity. This condition—an inguinal hernia—can
also occur in women, although it is less common than in men. If a little out-
pouching of soft tissue appears on one or both sides of the groin when you are
upright and if that out-pouching disappears back into the abdominal cavity
when you are lying down, it is almost certainly an inguinal hernia. Such hernias
will become more pronounced in any standing posture and in exercises such as
the Peacock that increase intra-abdominal pressure. Bicycling, walking, running
and sun salutations also commonly make inguinal hernias more prominent. But
they are unpredictable: they can get worse quickly or remain about the same for
months or years. If the condition is not repaired surgically, a support (truss) that
presses against the hernia from the outside may be effective in keeping the
contents of the abdomen out of the inguinal canal, but in the absence of such a
device, strenuous upright postures and the Peacock should be avoided.

5. Menstruation and Pregnancy

No exercise involving breath retention should be practiced during menstruation
or pregnancy, but the regular and enthusiastic practice of abdominopelvic
exercises appears to be helpful in preventing premenstrual symptoms and
cramping. During pregnancy, most practices in hatha yoga are contraindicated,
especially those that increase intra-abdominal pressure but also those few that
decrease it, such as Uddiyana Bandha. Ashwini Mudra and Mula Bandha are fine
and are even recommended during pregnancy, but Agni Sara is contraindicated
because of its intensity. One caution for expert hatha yogis who have just given
birth: the fascia that connects the 2 rectus abdominis muscles in the midline may
have become weakened by pregnancy and childbirth, and women who were able
to do the Peacock easily before having children are sometimes unable to do so
afterwards because the rectus abdominis muscles are now pulled uncomfortably
apart in the effort to come into the posture.

Benefits
Everyone knows that developing strength, improving aerobic capacity and
increasing flexibility is important for physical conditioning. The question of how
to accomplish these goals is less certain, but yogis insist that these are the benefits
of leg lifts, the Peacock, Agni Sara, Uddiyana Bandha and Nauli. Why that
happens is still something of a mystery, but we can call on our experience to
make some reasonable guesses. If you are hungry and tired, but feel great after
doing 20 leg lifts and 10 minutes of Agni Sara instead of eating and taking a nap,
something obviously worked—and anyone who has a little knowledge of
anatomy and physiology can make intelligent guesses about what, where, and
how. You increased your blood oxygen and decreased your blood carbon
dioxide; you stimulated the adrenal glands to release epinephrine (adrenaline)
and steroids; you stimulated the release of glucagon from the islets of Langerhans
in the pancreas and your liver released extra glucose into the general circulation,
cutting your appetite and preparing you for getting on with your day. We can
also look at the physiology of any specific practice and comment on events that
are certain to result. For example, we can note that any activity that increases
intra-abdominal pressure while the airway is being kept open will force blood
more efficiently than usual from the venous system in the abdominal region up
into the chest. Quantities can be debated, measurements taken and opinions
stated on how and why that might be beneficial, but there can be no argument
about the reality of the effects.
“It may take many months to acquire the control and stamina necessary to
perform this exercise (agni sara) correctly. Do not become discouraged. Your
efforts will be rewarded with excellent health.”

Drishti
Now let’s understand the Drishti or focal point. The fifth limb of yoga is
Pratyahara, that is, sense withdrawal.
According to Yoga Yajnavalkya, which contains the yoga teachings of the sage
Yajnavalkya, “One must endeavor to retain all the prana through the mind, in
the navel, the tip of the nose and the big toes.” Focusing at the tip of the nose is
the means to gain mastery over prana. By focusing on the navel all diseases are
removed. The body attains lightness by focusing on the big toes. According to A
G Mohan, a student of T Krishnamacharya and translator of the Yoga
Yajnavalkya, the aim of yoga is to concentrate the prana in the body, whereas it
is usually scattered. A scattered prana will correspond to a scattered state of
mind.
The Upanishads explain that the senses deliver the fuel for the mind in the
form of sense objects. The mind then develops desires, which are the source of
suffering.
The concept of yoga, on the other hand, holds that we are always in the
original and pristine state of bliss, which is consciousness. This original state is
formless, however, and since the mind has a tendency to attach itself to whatever
comes along next, we forget our true nature. Sense withdrawal means to accept
the fact that external stimuli can never truly fulfill us. Once that is accepted, we
are free to realize that what we were desperately looking for outside was present
inside all along. The Upanishads explain further that, as a fire dies down when
the fuel is withheld, so the mind will return to its source when the fuel of the
sense is withheld. This method can be brought about through sense withdrawal
(Pratyahara).
The withdrawal of the audio sense is brought about by listening to one’s own
breath rather than to external sounds. The withdrawal or turning in of the visual
sense is practiced through drishti, the attachment of one’s gaze on various focal
points. There are nine places to look, called nava drishtis:
1. Nasagra: the space just beyond the tip of the nose. This is used most often
and is the primary drishti in the sitting postures.
2. Ajña chakra: the space between the eyebrows (third eye) (for example, the
Purvottanasana/ Intense East Stretch).
3. Nabi chakra: navel center (for example, Adho Mukha
Svanasana/Downward-Facing Dog).
4. Hastagra: hand (for example, Trikonasana/Triangle).
5. Padhayoragrai: toes (for example, Savangasana/Shoulder Stand).
6. Parshva: far to the right (for example, Supta Padangusthasana/Reclining
Big Toe posture).
7. Parshva: far to the left (for example, Marichyasana C/Marchi’s posture).
8. Angushtha madya: thumbs (beginning of Suryanamaskara/Sun
Salutation).
9. Úrdhva drishti or antara drishti: up to the sky (Virabhadrasana
A/Warrior).

By doing this, one prevents oneself from looking around, which would make the
mind reach outwards. Following drishti, the practice becomes deeply internal
and meditative.
Drishti is also a practice of concentration (Dharana), the sixth limb of
Patanjali’s limbs of yoga. If we practice in a distracted way, we may find ourselves
listening to the birds outside and gazing around the room. To perform all of the
prescribed actions —Bandha, Ujjayi, Drishti—and find the proper alignment, the
mind needs to be fully concentrated; otherwise, one of the elements will miss out.
In this way, the practice provides us with constant feedback about whether we
are in Dharana. In time, Dharana will lead to meditation (Dhyana).
In astanga vinyasa method, drishti is one of the vital techniques to draw the
prana inwards. Anyone who has practiced in front of the mirror may have
noticed how looking into it draws awareness away from the core towards the
surface. This is exactly what happens to the flow of prana, which follows
awareness. Practicing in front of the mirror might be helpful from time to time
to check one’s alignment if no teacher is present, but it is preferable to develop a
proprioceptive awareness, one that does not depend on visual clues. This type of
awareness draws Prana inwards, which corresponds to what the Upanishads call
dissolving the mind into heart. The permanent establishing of prana in the core
of the body leads to Samadhi or liberation.

Vinyasa
Vinyasa yoga is a system of yoga specifically designed for householders. The
difference between a householder and (Grihasta) and an enunciate (Sanyasi) is
that the latter has no social duties and can therefore devote 10 or more hours per
day to practice. In fact, if individual techniques pertaining to all 8 limbs were
practiced daily, one would easily spend more than 10 hours practicing. For
example, asana practice for 2 hours, pranayama for 2 hours, mudra and japa each
for 1 hour, reading of scripture for 1 hour, chanting for 1 hour, reflection and
contemplation for 1 hour and meditation for 1 hour.
A householder, meaning someone who has a family and a job or a business to
attend to, can never spend so much time on practice.
Thus, to work for householders, yoga practice would have to be compressed
into 2 hours and still retain its benefits. With this in mind, Rishi Vamana created
vinyasa yoga. He arranged the practice in sequences, such that the postures were
potentizing their effects, and combined them with mudra, pranayama and
meditation so that a 10-hour practice could be effectively compressed into 2
hours.
One of vinyasa yoga’s outstanding features is that postures are not held for a
long time. The core idea is to shift emphasis from posture to breath and therefore
to realize that postures, like all forms are impermanent. So, it is necessary to
organize the practice in such a way that nothing impermanent is held on to.
Vinyasa yoga is a meditation on impermanence. The only thing permanent in
practice is the constant focus on the breath.
According to the Brahma Sutra, “Ata eva pranah,” the breath verily is
Brahman. The breath is here identified as a metaphor for Brahman (meaning
deep reality, infinite consciousness). Through vinyasa, the postures are linked to
form a mala. A mala is commonly used to count mantras during meditation. In
vinyasa yoga, every asana becomes a bead on this mala of yoga postures. In this
way, the practice becomes a movement meditation.
Vinyasa yoga practice produces heat, which is needed to burn toxins, not only
physical toxins but also the toxin of ignorance and delusion. The full vinyasa
practice, which entails coming back to standing between postures, has a flushing
effect through constant forward bending. It is recommended in case of strong,
persistent toxicity and for recuperation after disease. The half vinyasa practice, in
which one jumps between performance of the right and left side sitting postures,
is designed to create a balance between strength and flexibility and to increase
heat.
If asana alone is practiced, it might lead to excess flexibility, which can
destabilize the body. The proper position of the bones in the body, the spine, is
remembered by sustaining a certain core tension in the muscles. If the tension is
insufficient, frequent visits to an osteopath may become necessary. This
possibility is avoided in vinyasa yoga by jumping back between sides, which give
us the strength to support the flexibility gained in the practice. This concept is
very important to understand. Flexibility that cannot be supported by strength
should not be aimed for.
Patanjali, in Yoga Sutra II.48, quotes, “Thus one is un assailed by the pair of
opposites.” For this reason, one needs to place the same importance on vinyasa
as on asana. The underlying principle here is that of simultaneous expansion into
opposing directions. Whenever we expand into one direction, we at the same
time need to counteract that by expanding into the opposite direction. In this
way, we are not caught into extremes of body and mind.

Applied anatomy of vinyasa flow

Vinyasa combines poses to flow one into another in sequence. Postures from the
sun salutations form the foundation repeated in successive rounds. Individual
poses are then inserted into this foundation to create diversity within the flow.
These asanas become the centerpiece of each round of vinyasa.
The flow sequence encircles the centerpiece pose and is the “home base” to
which we return. Central to this practice is the coupling of breath and
movement. Vinyasa affects the body on many levels.
• It is an aerobic style of yoga that generates heat from muscle metabolism.
Surface blood vessels then dilate to release this heat. This combines with
sweating to maintain normal body temperature, producing a healthy glow
to the skin and releasing toxins. Because you can sweat a great deal during
practice, be sure to drink plenty of water (at room temperature, not cold)
to maintain hydration.
• The repetitive nature of vinyasa takes the joints through an increasingly
greater range of motion, improving the circulation of synovial fluid and
bringing nutrients to the articular cartilage. Working the muscles
increases their metabolic rate, causing a slight rise in body temperature,
which improves pliability in the ligaments and tendons.
• Alternately contracting and stretching the muscles during vinyasa
augments blood flow by compressing and expanding the veins. Cardiac
output also increases.
• Rhythmic contraction and relaxation of the diaphragm during breathing
massages the abdominal organs and improves their function. Ujjayi
breathing also produces a resonant sound that echoes throughout the
physical body, connecting it to universal vibrational energies. Allow your
breath to be the background soundtrack for your practice, like waves
 rolling onto a beach covered with smooth round stones. Breathing in this
manner will eventually produce a self-sustaining rhythmic vibration.
Combining breath and muscle work creates a symphony of movement
and a resonance that will carry over into your daily life.

Vinyasa flow can be used to warm the body for other types of practice or can
embody the practice itself. Think of vinyasa flow as a multilayered system that
combines breath work, muscle activation and rhythmic movement. Transition
smoothly from one pose to the next, and progressively refine each successive
round.
Begin by warming up the muscles that are the prime movers of the major
joints. These are the muscles that create the general form of the pose. For
example, in Downward-Facing Dog, begin by engaging the quadriceps to
straighten the knees and the triceps to extend the elbows. This stretches
antagonist muscles, including the hamstrings and biceps. Consciously
contracting the prime movers of the joints has the additional physiological effect
of relaxing their antagonist muscles through reciprocal inhibition. As your
practice session progresses, incorporate other muscles to reinforce the poses.
Chapter 4

PRANAYAMA (CONSCIOUS
BREATHING)

Definition of Prānāyāma
Prana is life force and cosmic energy and ayama is regulation and restraint.
Prānāyāma is the art of breathing; it leads to control of the mind, resulting in
emotional stability, concentration and meditative stage.
Prānāyāma bridges the mind, body and soul and serves as a vehicle to a
journey of self-realization: a state of joy and happiness. The grossest
manifestation of prana in the human body is the motion of the lungs. This
motion acts like a flywheel that sets other forces of the body in motion.
The practice of prānāyāma is to control the motion of the lungs, by which the
prana is controlled. When the subtle prana is controlled, all gross manifestation
of prana in the physical body will slowly come under control. When we
concentrate and consciously regulate breathing, we are able to generate and store
a greater amount of prana and energy. A person who has abundant pranic energy
radiates vitality and strength. This can be felt by all who come into contact with
him or her.
In Patanjali’s 195 Sanskrit sutra, he described Ashtanga as eight limbs yoga.
The eight limbs are the yama, niyama, āsana, pranayama, pratyāhāra, dhāranā,
dhyāna and samādhi. In the system of Ashtanga yoga, prānāyāma, the fourth
limb, is practiced to make breath long, deep, subtle and meditative. Like other
limbs it prepares practitioners to the state of samādhi.
Mechanically, prānāyāma consists of inhalation (puraka), exhalation
(rechaka) and retention (kumbhaka). The subtle control of the three parts
requires practice and dedication. It leads to longevity of life due to slower breath,
according to BKS Iyengar.
Preparation for Prānāyāma
Place yourself in a comfortable sitting pose, Padmasana (Lotus), Bhadrasana
(Half Lotus), Swasticasana (Cross-Legged), Virasana (Hero Pose), sitting on a
chair with feet flat on the floor and upper legs parallel to the floor or laying down
on the floor (Savasana) with a straight back and tuck in the forefinger and
middle finger of your right hand. Use the right thumb to control your right
nostril and right ring finger and pinky finger to control your left nostril. Guruji
explains the purpose of this hand mudra: when we practice prānāyāma, it has
nothing to do with our inner soul (index finger) and our intellect (middle finger)
so these 2 fingers are tucked away while we make a connection between our
super soul (thumb) and body (ring finger) and mind (pinky finger).

Pranayama Techniques
Breathe Awareness
Take a comfortable position—sit, stand, lie down facing up or be in any posture
and breathe slowly and consciously. Then, direct your attention to the following:
Feel the rise and fall of the abdomen.
• Feel the rise and fall of the chest.
• Be aware of long, deep and subtle inhalations and exhalations.
• Be aware of cool air entering the nostrils, throat and lungs and warm air
exiting the lungs, throat and nostrils.
• Be aware of rising energy or prana from the bottom of the spine to the
crown of the head.
• Feel the aliveness of body parts, hands, fingers, arms and legs; feel the
energy radiate to every part of the body.
• Breathe in long and deep and breathe out even longer and deeper.
• Breathe in long and deep and hold the breath for a few seconds.
• Breathe out long and deep and hold the breath for a few seconds.

Abdominal Breathing
In any comfortable posture, be aware of your breathing. Encourage yourself to
make full use of the diaphragm by drawing air into the lowest and largest part of
the lungs. As you inhale, be aware that the abdomen is rising. As you exhale, the
abdomen is falling. The verbal instruction can follow: “Inhale: abdomen or belly
out. Exhale: the abdomen or belly in.” Make a note that during āsana practice,
abdominal breathing is used throughout.

Full Yogic Breath

In the full yogic breath, inhalation happens in three stages. First, the diaphragm
moves downwards into the abdomen, drawing air into the lowest part of the
lungs. Then, the intercostal muscles expand the rib cage and pull air into the
middle part of the lungs. Lastly, air comes into the upper part of chest; this is
called clavicular breathing. Sit in a cross-legged position. Inhale slowly, feel the
abdomen expand first, then the rib cage, and finally, feel the air fill the upper
chest. As you exhale, the air leaves the lower lung first, then the middle and lastly
the top part.

Kapalabhati: “Shining Skull” Or “Fierce Breath”

Kapalabhati is considered to be so cleansing to the entire system that, when
practiced on a regular basis the practitioner’s face shines with good health and
radiance.

Method
1. Sit in a cross-legged position, with your back straight and your head and
spine erect. Take 2–3 deep abdominal breaths to prepare.
2. Contract the abdominal muscles, allowing the diaphragm to move up into
the thoracic cavity and push the air out of the lung forcefully.
3. Passive inhalation takes place after deep and forceful contraction. The
lungs automatically expand and inflate with air. Do not force the
inhalation.
4. Continuously repeat the pumping quickly and follow with passive
inhalation until a round is completed.
 5. At the end of each round, allow 2–3 full yogic breaths, then hold breath
for 30 seconds or up to 2 minutes.
6. Beginners start with 3 rounds with 20–30 pumps each and gradually
increase to 5 rounds of 50–120 pumps.

Anuloma Viloma: Alternate Nostril Breathing

This exercise helps calm the mind, making it lucid and steady, preparing for
meditation. It purifies the nadis and practicing it helps store and control prana,
vital energy. It balances the psychic system and makes the body light and the eyes
shiny. It strengthens and cleanses the entire respiratory system. It helps balance
the hemispheres of the brain. Because the breath naturally alternates between the
2 nostrils, changing approximately every 2 hours, practicing Anuloma Viloma
helps balance “hot” sunlike right nostril and “cool” moon-like left nostril.
1. Sit cross-legged with your back straight and head and spine erect. Position
your left hand in Chin Mudra (index finger touches middle finger) and
your right hand in Vishnu Mudra (index and middle fingers fold into the
palm while the thumb, ring finger and pinky extend). Breathe deeply for
2–3 breaths.
2. Inhale through both nostrils and bring the right hand to the nose and
close the right nostril with the right thumb.
3. Exhale with the left nostril slowly and completely for 8 counts/seconds.
4. Inhale with the left nostril deeply for 4 counts/seconds.
5. Retain the breath with both nostrils closed with thumb and ring finger for
16 counts/seconds.
6. Exhale with the right nostril for 8 counts/seconds.
7. Inhale with the right nostril for 4 counts/seconds.
8. Retain the breath for 16 counts/seconds.

Repeat the process for at least three rounds, up to 10 rounds a day. As you
become more advanced the “count” of the exercise may be increased, but always
in a ratio of 1–4–2, for example, 4–16–8, 5–20–10, 6–24–12, 7–28–14, 8–32–16.
Advanced Pranayama
Breathing exercises are practices that purify and strengthen the physical body as
well as calm the mind. Steady practice of prānāyāma arouses the inner spiritual
force and brings ecstatic joy, spiritual light and peace of mind. The body
becomes strong and healthy, the voice becomes sweet and melodious, the nadis
purify and the mind becomes one-pointed and prepared for dhāranā and
dhyāna.
Here, we start to introduce bandhas as an integral part of and an essential part
of advanced prānāyāma practice. They are practiced to awaken the potential
psychic energy known as kundalini, which is said to reside in a coiled, dormant
state at the base of the spine. The bandhas regulate the flow of prana (life force)
within subtle energy channels known as nadis. Bandhas are a series of internal
energy gates or centers within the subtle body which assists in the regulation of
pranic flow.
The word bandha means lock. Bandhas are used along with mudras to lock
and seal the prana into certain areas. When engaging in locks (holding the
bandhas), energy is forced to flow through these pathways. We can then
assimilate this energy on a cellular level as the prana bathes and feeds our subtle
body and balances the gross nervous system. The three bandhas applied in
advanced prānāyāma practice are discussed here. They are Moola Bandha,
Uddiyana Bandha and Jalandhara Bandha.
Jalandhara Bandha and Uddiyana Bandha are engaged simultaneously during
breath retention and this unites prana and apana. Engaging all three bandhas
simultaneously is called Mahabandha.
1. Moola Bandha is the root lock and is located at the base of the spinal
column. In males, the seat of the Moola Bandha is the perineal muscle
which is located in front of the anus and behind the genitals. In females, it
is located near the top of the cervix. A good way to understand the
location is to hold the urge to urinate. When first practicing Moola
Bandha consciously and gently contract the anus to engage the
appropriate area. Only after you have practiced for a long time, will you
be able to engage the necessary muscle.
 2. Uddiyana Bandha is located 2 inches below the navel. To engage the
Uddiyana Bandha, exhale fully and draw the intestines and the navel up
towards the back so that the abdomen rests against the back of the body,
high in the thoracic cavity.
3. Jalandhara Bandha is the chin lock. To engage it, extend the chin
forward and then draw it back into the notch which is formed where the 2
clavicle bones meet: at the bony protrusions below the Adam’s apple.
Place the top of the tongue flat against the roof of the mouth and slide it
back so that a vacuum is created in the back of the throat. At the same
time press the chin firmly against the chest.

More Pranayama Techniques

Surya Bedha
1. With your right hand in Vishnu Mudra, close your left nostril.
2. Inhale through your right nostril.
3. Close both nostrils and retain your breath while applying Jalandhara
Bandha, Moola Bandha and Uddiyana Bandha.
4. Hold your breath for as long as it is comfortable.
5. Release the head and release the bandhas.
6. Exhale through the left nostril. This is the end of one round. Repeat for up
to 20 rounds.

Ujjayi
Ujjayi is also called victorious breath. This unique form of breathing is
performed by creating a soft sound in the back of throat while inhaling and
exhaling through the nose. The swirling action is what creates the unique sound
which has been described as wind in the trees, a distant ocean and a cobra.
1. Sit in the meditative position and close your mouth.
2. Inhale through both nostrils in a smooth uniform manner while partially
closing the epiglottis in order to produce a soft sobbing sound of a sweet
and uniform pitch.
 3. At the end of the inhalation, close both your nostrils with your right hand
in Vishnu Mudra and apply Moola Bandha and Jalandhara Bandha while
holding your breath.
4. Exhale with the left nostril.
5. Then, inhale through the right nostril. This is end of one round. Repeat
for up to 20 rounds.

Sheetkari
Sheetkari purifies the blood, quenches thirst and cools the system.
1. Touch the tip of your tongue to the upper palate.
2. Inhale through your mouth.
3. Exhale through both of your nostrils.

Sheetali
Sheetali purifies the blood, quenches thirst and cools the system.
1. Fold your tongue into a tube and protrude it between your lips.
2. Inhale through your mouth.
3. Exhale through both of your nostrils.

Bhastrika
Kapalabhati and Bhastrika may appear similar, but Kapalabhati only uses the
diaphragm while Bhastrika uses the entire respiratory system.
1. Perform 10 and up to 30 rapid expulsions followed by a deep inhalation.
2. Hold your breath and apply Moola Bandha and Jalandhara Bandha with
your right hand in Vishnu Mudra.
3. Exhale through your left nostril. This is the end of one round. Repeat for
up to 10 rounds.

Brahmari
 1. Inhale through the nose, producing a snoring sound.
2. Exhale to produce a humming sound. Repeat for up to 10 rounds.

BKS Iyengar 11-Step Practice Guide

Here, I would like to mention a systemic pranayama technique as taught by
Guruji BKS Iyengar. This method is very practical and has been easily adopted by
students for many years.

Phase One—1/1 (Alternation of Nostrils with

Rechaka/Puraka)
Prepare for prānāyāma
1. Inhale through both your nostrils.
2. Exhale through your left nostril long and deep (close your right nostril
with your right thumb and let go of impurity via your left nostril; Guruji
emphasized this all the time).
3. Inhale through your left nostril.
4. Exhale through your right nostril.
5. Inhale through your right nostril.
6. Repeat steps 2–5 twice.
7. Exhale through your left nostril.
8. This above process (1–7) completes 1 cycle and continues for a total of 12
cycles.

Take a few natural breaths after each cycle and make sure to use chips for
counting (12 chips).

Phase Two—1/1/1 (Alternation of Nostrils with

Puraka/Rechaka/ Kumbhaka)
Prepare for prānāyāma
1. Inhale through both your nostrils.
 2. Exhale through your left nostril long and deep (close your right nostril
with your right thumb and let go of impurity via your left nostril; Guruji
emphasized this all the time).
3. Inhale through your left nostril.
4. Retain the breath.
5. Exhale through your right nostril.
6. Inhale through your right nostril.
7. Retain the breath.
8. Repeat steps 2–7 twice.
9. Exhale through your left nostril.
10. This above process (1–9) completes 1 cycle and continues for a total of 12
cycles.

Take a few natural breaths after each cycle and make sure to use chips for
counting (12 chips).

Phase Three—12/12/12 (Alternation of Nostrils with

Puraka/Rechaka/ Kumbhaka)
Prepare for prānāyāma
1. Inhale through both your nostrils.
2. Exhale through your left nostril long and deep (close your right nostril
with your right thumb and let go of impurity via left nostril; Guruji
emphasized this all the time).
3. Inhale through your left nostril for 12 counts.
4. Retain the breath for 12 counts.
5. Exhale through your right nostril for 12 counts.
6. Inhale through your right nostril for 12 counts.
7. Retain the breath for 12 counts.
8. Repeat steps 2–7 twice.
9. Exhale through your left nostril.
 10. This above process (1–9) completes 1 cycle and continues for a total of 12
cycles.

Take a few natural breaths after each cycle and make sure to use chips for
counting (12 chips).

Phase Four—15/15/15 (Alternation of Nostrils with

Puraka/Rechaka/ Kumbhaka)
Prepare for prānāyāma
1. Inhale through both your nostrils.
2. Exhale through your left nostril long and deep (close your right nostril
with your right thumb and let go of impurity via your left nostril; Guruji
emphasized this all the time).
3. Inhale through your left nostril for 15 counts.
4. Retain your breath for 15 counts.
5. Exhale through your right nostril for 15 counts.
6. Inhale through your right nostril for 15 counts.
7. Retain the breath for 15 counts.
8. Repeat steps 2–7 twice.
9. Exhale through your left nostril.
10. This above process (1–9) completes 1 cycle and continues for a total of 12
cycles.

Take a few natural breaths after each cycle and make sure to use chips for
counting (12 chips).

Phase Five—Sheetali and Sheetkari (Cooling) PrānāYāMa

This prānāyāma inhalation is completed through the mouth only, without
Jalandhara Bandha.
Prepare for prānāyāma with both hands on the knees
1. Inhale with curled tongue (U-shape) long and deep.
 2. Exhale for 12 counts using Ujjayi breath.
3. Repeat steps 1–2 for 12 cycles.

Take a few natural breaths after each cycle and make sure to use chips for
counting (12 chips).

Phase Six—Bhastrika and Kapalabhati (Fierce) PrānāYāMa

Bhastrika means blow. Air is forcibly drawn in and out rhythmically. The sound
is like that made by a blacksmith’s bellows. Prepare for prānāyāma with both
hands on the knees.
1. Inhale and exhale quickly and soundly for 4–30 blows.
2. Retain the breath briefly.
3. Exhale slowly. Take a few slow and deep Ujjayi breaths.
4. Repeat steps 1–4 for 12 cycles.

Take a few natural breaths after each cycle and make sure to use chips for
counting (12 chips).

Phase Seven—18/18/18 (Alternation of Nostrils with

Puraka/Rechaka/ Kumbhaka)
Prepare for prānāyāma
1. Inhale through both your nostrils.
2. Exhale through your left nostril long and deep (close your right nostril
with your right thumb and let go of impurity via your left nostril; Guruji
emphasized this all the time).
3. Inhale through your left nostril for 18 counts.
4. Retain the breath for 18 counts.
5. Exhale through your right nostril for 18 counts.
6. Inhale through your right nostril for 18 counts.
7. Retain the breath for 18 counts.
8. Repeat steps 2–7 twice.
 9. Finish by exhaling through your left nostril.
10. This above process (1-9) completes 1 cycle and continues for a total of 12
cycles.

Take a few natural breaths after each cycle and make sure to use chips for
counting (12 chips).

Phase Eight—18/18/24 (Alternation of Nostrils with

Puraka/Rechaka/ Kumbhaka)
Prepare for prānāyāma
1. Inhale through both your nostrils.
2. Exhale through your left nostril long and deep (close your right nostril
with your right thumb and let go of impurity via your left nostril; Guruji
emphasized this all the time).
3. Inhale through your left nostril for 18 counts.
4. Retain the breath for 24 counts.
5. Exhale through your right nostril for 18 counts.
6. Inhale through your right nostril for 18 counts.
7. Retain the breath for 24 counts.
8. Repeat steps 2–7 twice.
9. Exhale through your left nostril.
10. This above process (1–9) completes 1 cycle and continues for a total of 12
cycles.

Take a few natural breaths after each cycle and make sure to use chips for
counting (12 chips).

Phase Nine—18/18/30 (Alternation of Nostrils with

Puraka/Rechaka/ Kumbhaka)
Prepare for prānāyāma
1. Inhale through both your nostrils.
 2. Exhale through your left nostril long and deep (close your right nostril
with your right thumb and let go of impurity via your left nostril; Guruji
emphasized this all the time).
3. Inhale through your left nostril for 18 counts.
4. Retain the breath for 30 counts.
5. Exhale through your right nostril for 18 counts.
6. Inhale through your right nostril for 18 counts.
7. Retain the breath for 30 counts.
8. Repeat steps 2–7 twice.
9. Exhale through your left nostril.
10. This above process (1–9) completes 1 cycle and continues for a total of 12
cycles.

Take a few natural breaths after each cycle and make sure to use chips for
counting (12 chips).

Phase Ten—24/24/24 (Alternation of Nostrils with

Puraka/Rechaka/ Kumbhaka)
Prepare for prānāyāma.
1. Inhale through both your nostrils.
2. Exhale through your left nostril long and deep (close your right nostril
with your right thumb and let go of impurity via your left nostril; Guruji
emphasized this all the time).
3. Inhale through your left nostril for 24 counts.
4. Retain the breath for 24 counts.
5. Exhale through your right nostril for 24 counts.
6. Inhale through your right nostril for 24 counts.
7. Retain the breath for 24 counts.
8. Repeat steps 2–7 twice.
9. Exhale through your left nostril.
 10. This above process (1–9) completes 1 cycle and continues for a total of 12
cycles.

Take a few natural breaths after each cycle and make sure to use chips for
counting (12 chips).

Phase Eleven—24/24/30 (Alternation of Nostrils with Puraka/

Rechaka/Kumbhaka)
Prepare for prānāyāma
1. Inhale through both your nostrils.
2. Exhale through your left nostril long and deep (close your right nostril
with your right thumb and let go of impurity via your left nostril; Guruji
emphasized this all the time).
3. Inhale through your left nostril for 24 counts.
4. Retain the breath for 30 counts.
5. Exhale through your right nostril for 24 counts.
6. through your right nostril for 24 counts.
7. Retain the breath for 30 counts.
8. Repeat steps 2–7 twice.
9. Exhale through your left nostril.
10. This above process (1–9) completes 1 cycle and continues for a total of 12
cycles.

Take a few natural breaths after each cycle and make sure to use chips for
counting (12 chips).

Kriya (Daily Cleansing)

The purpose of yogic cleansing exercises, known as kriyas, is to assist nature to
remove waste products in the body. The Hatha Yoga Pradipika, which was
written in ancient times, prescribes various kriyas. All kriyas are especially
beneficial during fasting; they help to speed up the detoxification process.
Fasting with kriyas is nature’s cure for many diseases caused by toxins in the
body.

1. Jala Neti: Water Nasal Cleansing

Neti is a technique for cleansing the nose, nasal passages and sinuses. It is
important for maintaining freedom of breath and combating pollution. String,
salt water and air are used to assist nature in cleansing the nasal passage and
mucous membrane. They not only remove foreign matter but also prevent colds
and keep the olfactory nerve healthy. Add a teaspoon of sea salt to a glass of
lukewarm water and stir well. With the use of a neti pot, pour the salted water
into one nostril until water comes out of the other nostril while keeping the head
tilted sideways or backwards. If one nostril is blocked, raise the head and gently
blow the excess water out of the nostrils. Repeat with the other nostril. Repeat
this process 2–3 times with each nostril. It is important to remember not to
inhale while pouring the water into the nostrils. Practice this method daily
especially during allergy season. An alternative method is to raise the head to
allow the salted water to flow down into the throat and out of mouth. Do not try
to inhale while pouring it; this brings an unpleasant sensation. Just allow the
water to flow to the mouth naturally by keeping the head tilted back, and then
spit the water out.

2. Nauli: Abdominal Churning

To practice Nauli, turn the intestines of the abdomen to the right and left or up
and down like the slow motion of a small eddy in the river. It is considered the
crown of hatha yoga practices; it drives away the dullness of the gastric fire,
increases the digestive power, produces a pleasing sensation and diminishes the
diseases associated with digestion. Combined with Uddiyana Bandha, Nauli is
the best exercise for strengthening the abdominal muscles and assisting in the
elimination of waste products and removing sluggishness of the stomach,
intestines and livers. In Nauli practice, the manipulation of these muscles,
increases circulation.
Uddiyana Bandha practice: In a standing position, place your hands firmly on
your thighs, with your legs apart and your body bent lightly forward. Forcefully
exhale. Draw the navel and intestines inwards and upwards, so that the abdomen
rests against the back of the body high in the thoracic cavity. Hold the abdomen
in the raised position as long as possible without inhaling. This can be repeated
5–8 times with brief intervals to rest. This can be practiced daily.
Nauli practice: While holding Uddiyana Bandha, contract the left and right sides
of the abdomen. This brings the abdominal muscles into a vertical line. After you
have mastered the central Nauli, the next step is to practice the up-to-down and
the side-to-side churning abdomen.
Caution: This should not be practiced by pregnant women or by a person who
has abdominal cramps.

3. Agni Sara: Fire Purification

While holding Uddiyana Bandha and without inhaling, relax the abdominal
muscles and draw them inward in quick succession. For one round do 5–10
pumps in this manner. Practice 3–5 rounds daily.

4. Kapalabhati: Cleansing of Lungs and Bronchial Tubes

Kapalabhati is usually practiced along with prānāyāma. It is an exercise for the
purification of the nasal passages, bronchial tubes and lungs. It is the best
exercise to stimulate every tissue in the body. During and after practice, you may
experience a particular joy, especially in the spinal centers. When the vital nerve
system is stimulated through this exercise, the entire spine will be like a live wire
and one can experience the movement of nerve current. Great quantities of
carbon dioxide gas are eliminated, while intake of oxygen makes the blood richer
and renews the body tissues. The constant movement of the diaphragm acts as a
stimulant to the stomach, liver, intestines and pancreas.
Kapalabhati —“shining skull” or “fierce breath”—is considered to be so
cleansing to the entire system that when practiced on a regular basis the
practitioner’s face shines with good health and radiance.
1. Sit in a cross-legged position, with your back straight and your head and
spine erect. Take 2–3 deep abdominal breaths to prepare.
2. Contract the abdominal muscles, allowing the diaphragm to move up into
 the thoracic cavity and forcefully push the air out of your lungs.
3. After the deep and forceful contraction, passive inhalation will take place.
The lungs will automatically expand and inflate with air. Do not force the
inhalation.
Chapter 5

ASANA PRACTICE AND THE

IMPORTANCE OF MAINTAINING
DIGESTIVE HEALTH

Introduction and the Digestive Process

Many of the digestive organs, namely the esophagus, stomach, small intestine
and large intestine, are hollow, to permit the free passage of food mixed with
digestive juices. The accessory organs, the liver, kidneys, spleen and pancreas, are
solid. This mixture of textures creates a diverse reaction when they press against
each other during yogasanas.

The inverted poses, twists and forward-bending poses reposition the digestive
organs. Holding these poses longer and deepening your breath is most beneficial
to digestion. It is wonderful to know yourself so well that you are able to breathe
into each individual organ. This repositioning commonly creates peristaltic
motion and accompanying sounds during these poses. This is especially true
during Supported Shoulder Stand. (Often the class sounds like a frog serenade
following a rainstorm!) Encourage these sounds when practicing on your own.
Whatever motion brought it up, repeat it, going into and out of the motion
several times until the internal serenade is complete.
Constipation and irregular bowel movements are aggravated by irregular
lifestyles. The most effective therapy to address this immediately is to regulate
eating and sleeping habits. Regular practice of yogasana will help you begin to
understand your own body’s language. The body develops its own sensitivity and
knows whether the food you eat is “right” or not. Your internal clock regulates
your schedule precisely, and your body lets you know if you’re exercising too
much, sleeping too much and so forth.
The next step is to heighten your sensitivity to increase your self-observation
skills. This will help you detect foods that are indigestible to your system. These
may include leftovers held over 24 hours that lose their lifeforce, overcooked
foods, processed foods and sugar.
The third step is to develop humility and reverence for the process of growing,
gathering, harvesting and preparing food. Cultivate thankfulness for each person
and the forces of nature that created the blessing of the food that will soon
become your body. By blessing your food, you will find yourself drawn to eating
foods that want to become your body.

Ayurveda Medicine and Recommendations

Introduction to Ayurveda Medicine
Ayurveda, which literally means “the science of life,” is the natural healing
system used throughout India. Ayurveda was originally known to have been first
developed and established by the great sages who developed India’s original
systems of meditation and yoga.
 The study of Ayurveda includes herbal medicine, dietetics, body work,
surgery, psychology and spirituality. It deals not only with medical science but
also with the social, ethical, intellectual and spiritual life of man. Ayurveda
amalgamates the accuracy of science and the sublimity of philosophy, poetry and
art.
According to Ayurveda, the human body is composed of five fundamental
elements called Panchamahabhootas (earth, water, fire, air and ether) three
doshas, seven dhatus (tissues) and three malas. The doshas govern the physio-
chemical and physiological activities of the body, while the dhatus enter into the
formation of a basic structure of a body cell, thereby performing some specific
actions. The malas are impurities partly excreted in a modified form after serving
their physiological functions. These three elements are said to be in a dynamic
equilibrium with each other for the maintenance of health. Any imbalance of
their relative importance in the body results in disease and illness.
Today, an estimated 300,000 ayurvedic physicians practice in India, often in
close conjunction with doctors trained in Western, conventional medicine or in
homeopathy. Ayurvedic practitioners teach patients to understand their unique
bodily constitutions and show them how to use diet, massage, herbs and lifestyle
adjustments to harmonize body, mind and spirit. In recent years, a more science-
savvy take on Ayurveda has spread to distant parts of the world, where it has
begun to flourish alongside other holistic, patient-oriented, natural, non-invasive
medical systems such as traditional Chinese medicine.
According to Ayurveda, every living creature is composed of soul, mind and
body. It is the compound of these three elements that constitutes the science of
life. Ayurveda is a holistic system of medicine from India that uses a
constitutional model. Its aim is to provide guidance regarding food and lifestyle
so that healthy people can stay healthy and folks with health challenges can
improve their health.

Unique Aspects of Ayurveda

1. Its recommendations will often be different for each person regarding
which foods and which lifestyle they should follow to be completely
healthy. This is due to its use of a constitutional model.
 2. Everything in Ayurveda is validated by observation, inquiry, direct
examination and knowledge derived from the ancient texts. It
understands that there are energetic forces that influence nature and
human beings.
3. These forces are called the Tridoshas.
4. Because Ayurveda sees a strong connection between the mind and the
body, a huge amount of information is available regarding this
relationship.

Origin
Ayurveda is an intricate system of healing that originated in India thousands of
years ago. We find historical evidence of Ayurveda in the ancient books of
wisdom known as the vedas. The Rig Veda mentions over 60 preparations that
can be used to assist an individual in overcoming various ailments. The Rig Veda
was written over 6,000 years ago, but really Ayurveda has been around even
longer than that. What we see is that Ayurveda is more than just a medical
system. It is a Science of Life. We are all part and parcel of nature. Just as animals
and plants live in harmony with nature and utilize the Laws of Nature to create
health and balance within their beings, we, too, adhere to these very same
principles. Therefore, it is fair to say that Ayurveda is a system that helps
maintain health in a person by using the inherent principles of nature to bring
the individual back into equilibrium with their true self. In essence, Ayurveda
has been in existence since the beginning of time because we have always been
governed by nature’s laws.

Meaning
Ayurveda is made up of two Sanskrit words: Ayu which means life and Veda
which means knowledge of. To know about life is Ayurveda. However, to fully
comprehend the vast scope of Ayurveda, let us first define “Ayu” or life.
According to the ancient Ayurvedic scholar Charaka, “ayu” comprises four
essential parts: mind, body, senses and the soul.

Mind, Body and Senses

We tend to identify most with our physical bodies; yet, there is more to us then
what meets the eye. Underlying our physical structure is the mind, which not
only controls our thought processes but helps assist us in carrying out day-to-day
activities such as respiration, circulation, digestion and elimination. The mind
and the body work in conjunction with one another to regulate our physiology.
For the mind to act appropriately to assist the physical body, we must use our
senses as information gatherers. We can think of the mind as a computer and the
senses as the data which gets entered into the computer. Smell and taste are two
important senses that aid in the digestive process. When the mind registers that a
particular food is entering the gastrointestinal tract, it directs the body to act
accordingly by releasing various digestive enzymes. However, if we overindulge
our taste buds with too much of a certain taste, such as sweet, we may find that
the ability of the mind to perceive the sweet taste is impaired and the body is thus
challenged in its ability to process sweet food. Maintaining the clarity of our
senses is an essential part of allowing the mind and body to integrate their
functions and help in keeping us healthy and happy individuals.

Soul
Ayurveda also sees that before we exist in the physical form with the help of the
mind and senses, we exist in a subtler form known as the soul. The ancient seers
of India believed that we were composed of a certain energetic essence that
precluded the inhabitance of our physical entity. In fact, they hypothesized that
we may indeed occupy many physical bodies throughout the course of time but
that our underlying self or soul remains unchanged. What we see to help
illustrate this concept is what transpires at the time of death. When the time
nears for an individual to leave the physical body, many of his/her desires will
cease to be present. As the soul no longer identifies with the body, the desire to
eat food or indulge in a particular activity that used to be a great source of
satisfaction for that person drops by the wayside. In fact, many individuals have
been documented to experience the sensation of being “out of their bodies.”
These are just a few examples of how we are made up of these four components
that we call life.

Principles
Now that we have a better understanding of what comprises life, let’s look at
some of the principles of Ayurveda and how they might affect us. In Ayurveda,
we view a person as a unique individual made up of five primary elements. The
elements are ether (space), air, fire, water and earth. Just as in nature, we too
have these five elements in us. When any of these elements are present in the
environment, they will, in turn, have an influence on us. The foods we eat and
the weather are just two examples of the presence of these elements.
While we are a composite of these five primary elements, certain elements are
seen to have an ability to combine to create various physiological functions.
Ether and air combine to form what is known in Ayurveda as the Vata dosha.
Vata governs the principle of movement and can, therefore, be considered the
force that directs nerve impulses, circulation, respiration and elimination. Fire
and water are the elements that combine to form the Pitta dosha. The Pitta dosha
is the process of transformation or metabolism. The transformation of foods into
nutrients that our bodies can assimilate is an example of a Pitta function. Pitta is
responsible for metabolism in the organ and tissue systems and cellular
metabolism. Finally, it is predominantly the water and earth elements which
combine to form the Kapha dosha. Kapha is what is responsible for growth,
adding structure unit by unit. Another function of the Kapha dosha is to offer
protection. Cerebral-spinal fluid protects the brain and spinal column and is a
type of Kapha found in the body. Also, the mucosal lining of the stomach is
another example of the Kapha dosha protecting the tissues. We are all made up
of unique proportions of Vata, Pitta and Kapha. The ratios of the doshas vary in
each individual, because of which Ayurveda sees each person as a special mixture
that accounts for our diversity.
Ayurveda gives us a model to look at each individual as a unique makeup of
the three doshas and to thereby design treatment protocols that specifically
address a person’s health challenges. When any of the doshas (Vata, Pitta or
Kapha) accumulate, Ayurveda will suggest specific lifestyle and nutritional
guidelines to assist the individual in reducing the dosha that has become
excessive. Certain herbal supplements may also be suggested to hasten the
healing process. If toxins abound in the body, then a cleansing process known as
Pancha Karma (five therapeutic cleansing procedures) is recommended to
eliminate them.

Conclusion
This understanding that we are all unique individuals enables Ayurveda to
address not only specific health concerns but also explains why one person
responds differently than another. We hope that you will continue to explore
Ayurveda to enhance your health and to gain further insights into this miracle
we call life.

Five Elements of the Cosmos

• Earth: heaviness, matter, denseness, coldness, groundedness of mind,
• skeletal structure of body Water: heaviness, coldness, moistness, fluidity
• in body, nourishment, emotion/love/compassion Fire: heat,
• transformation, warmth, metabolization, power of perception Air:
motion, mobility, coldness, lightness, dryness, movement, thoughts in
• mind Ether: space, light, flow, mobile, connect The Three Doshas—
Prakriti and Vikriti
• Vata (air and ether): dry, cold, light, thin and long figure, long arms;
when offbalance—not grounded, not responsible, emotional, panic, fear,
• constipation Pitta (fire and water): hot, light, moist, medium and defined
figure, leader, sharp; when offbalance—rashes, intense, angry, jealousy,
• acidic, sores Kapha (earth and water): heavy, cold, moist, bigger
structure, rounder face, large eyes, thick hair; when offbalance—lethargic,
inertial, weight gain, not motivated Function of Digestion
• Agni or enzymes: assist the digestion and assimilation of food, located in
digestive track, liver and seven tissues.
• Ama: a form of liquid sludge, lodges in parts of the body blocking the
channels, a product of improperly digested food and drink.

Three Mental States—“Gunas”

• Sattva: balance, serenity, joy, health, productivity, happiness, sharpness
• Rajas: energy, activity, motion, excitement Tamas: inertia, lethargy,
 laziness, heaviness Six Tastes of Food/Herb
2. Sweet—earth/water (cold): grains, fruit, sugar, starch Salty—water/fire
1.
(hot): seaweed, table salt
3. Sour—earth/fire (hot): fermented food and acidic fruit Pungent—fire/air
4.
5. (hot): hot spices, cayenne, ginger Bitter—air/ether (cold): goldenseal,
gentian
6. Astringent—earth/air (cold): herbs containing tannins like alum or witch
hazel Recommendations
• Always respect your food and begin each meal by giving thanks for it. Or
simply take 3–5 breaths with your eyes closed. This prepares the body to
receive food.
• Maintain a peaceful attitude during meals and avoid watching TV,
reading and indulging in heated discussions.
• The attitude with which one eats food is just as important as the food
being eaten. Being obsessive about food is just as disruptive as
disregarding it. Take a moment before eating to relax and become aware
that you are going to give your system food. Saying grace is a way to set
this state of mind.
• The main meal should be eaten between 10 am and 2 pm, while the
digestive fire is the highest and strongest.
• Do not eat after sunset.
• Eat at a moderate pace (not too fast or too slow), until you are three-
fourths full. After eating, you should not feel heavy. Overeating causes lots
of problems, even diseases.
• Do not drink excessive amounts of fluid during the meal; it dilutes the
digestive enzymes.
• Avoid drinking ice-cold water; it dampens agni, the digestive fire. A half
cup at room temperature or hot water is average. Allow three hours
between meals to digest.
• Eat food that is prepared with good and positive energy. The energy of the
cook is always in the food.
• Salads and greens are best consumed after other foods as the bitterness
cuts the digestive fluids.
• Eat fruit alone or before other food, otherwise it sits and ferments.
Cooking fruits makes them easier to digest for those who have a weak
digestive system. Make sure to eat melon alone, not even with other fruits.
• Do not consume milk with fruit. Have it alone or with starchy foods.
• Do not combine concentrated proteins, for example beans, nuts, fish, or
dairy.
• Eat only fresh food; avoid pre-made, canned, frozen or leftover food.
Fresh foods have the highest prana.
• Have all six tastes in each meal. This helps to achieve balance and prevent
unusual cravings.
• Let the eaten food digest before starting another activity—read or take a
slow walk for a few minutes. Or if you do not have time, then take 3–5
slow breaths to acknowledge the completion of eating.
• Observe silence when eating alone.
• Do not eat when you are angry.
• Do not eat food that is too hot or too cold.
• Do not force yourself to eat something you do not like and do not eat only
those foods you like the most. Eat at least one raw dish in each meal to
maintain the blood alkaline level.
• Clean your mouth before eating.
• Eat slowly and savor your food.
• Eat moderately and at fixed times. Eat as little processed food as possible.
• Foods are best consumed when cooked lightly.
• Try not to eat large meals late at night.
• Eat to live, do not live to eat.
• Take lemon and honey in the morning to purify the blood.
• Do not practice āsana immediately after a meal or when you are hungry.
• Try to sit in Vijra Āsana (sit on your heels with your knees and feet
 together) for 10 minutes after a meal.
• Do not become a slave to food and drink.
• Try to fast once a week.
• Remember God dwells in all foods.

Ayurveda Yoga
Understanding imbalances and balances for each dosha can help create focus
during yoga practice that is healing for each individual constitution.

Ayurveda Yoga Basics for the Vatha Dosha

Emotions and abilities—fear, insecurity, anxiety, creativity, flexibility Imbalance
—insomnia, worries, gas, constipation, underweight, cracking joints Main sites—
colon, pelvic cavity, bones, brain, skin
• It is important to warm up the joints sufficiently before practice.
Pranayama—Ujiayi, full yogic breath, abdominal breath, nadi shodhana,
so-hum staying in the gap between two breaths. Focus more on retention
of breath gradually and do not force.
• Strengthening—poses that build strength, stability and flexibility.
Grounding—always brings awareness to grounding through feet, stability
in each pose, focusing on lower chakra poses.
• Open and strengthen the pelvic floor, focus on poses that increase the
prana to the hips. Take the femurs back and ground them in the hip
socket.
• Strengthen the back of the neck, practice poses that release and strengthen
the back of the neck muscles.
• Gentleness—be mindful not to strain.
• Sufficient rest is needed between poses. Hatha yoga is more appropriate.
Practice the antirheumatic group of poses designed to warm up every
joint in the body and release excess Vatha.

Ayurveda Yoga Basics for the Pitta Dosha

Emotion and abilities—ambition, irritability, jealousy, anger, aggressiveness,
frustration, concentration, a thirst for knowledge, determination, strength
Imbalance—Diarrhea, ulcers, acid indigestion, migraine headache, inflammatory
problems, skin rashes, red eyes Main sites—liver, spleen, heart, brain, blood,
eyes, skin, small intestine, secretion, sweat Warm-up the abdominal area before
practice when Pitta is elevated. When breathing, focus on longer exhalation then
inhalation, slow gentle breath around the solar plexus, Sitali and Sitakari (cooling
breaths), Chandra Bhedana (left nostril breath), Anuloma pranayama and Bahir
Kumbhaka in Ujjayi (external retention).
• Balance effort with surrender through non-competitive practice without
trying to achieve the perfect pose.
• Balance inaction with action. Rest between poses. Softness—soften
temples, eyes and mind. Bring love, calmness and acceptance to practice.
• Open the navel area, focus on poses that open the navel and release
revitalizing energy around the liver.
• Twists detoxify the liver, alleviate anger and relieve exhaustion.
• Coolness—practice in a well-ventilated room, complete the session with
forward bends and twists.
• Practice the digestive and abdominal group poses designed to strengthen
the digestive system and eliminate energy that is blocked in the abdominal
area. Other adjustments for Pitta include taking gaze downward, inward,
lifting the skull, lengthening the neck and letting the entire rib cage area
soften.
• Perform only to 60 percent of your ability in each pose.

Ayurveda Yoga Basics for the Kapha Dosha

Emotions and abilities—attachment, greed, love, calmness, faith, lethargy
Imbalances—sinus and bronchial congestion, slow digestion, excess weight,
sluggishness, asthma, diabetes, cold, cough, dullness of mind, greed, depression
Main sites—lymph nodes, breast tissues, chest, lungs, sinus, mouth, throat Do
vigorous energizing warm-up if Kapha is elevated. Increase heart rate—choose
challenging asanas and short rests.
 • Do rapid sun salutation.
• Breathing—bring breath all the way to upper chest, Ujjayi pranayama,
Kapalabhati, Surya Bhedana (right nostril breath), Bhastrika and
Bhramari (humming breath).
• Open chest pose that invites the arms held overhead.
• Lift the energy of the pelvic floor up to the chest and head.
• Lift inner ankles in standing poses, engage upper thighs to lift and inner
ankles to bring energy to each pose.
• Backbends and twists help move energy into stomach and chest.
• Do vigorous standing poses, energizing in each pose.
• Practice energy postures so one can obtain stagnant energy to move
upward and release energy block in the spine, which activates the lungs.

Yoga Diet

Introduction
We are what we eat, claims the popular adage. Add to this, the knowledge that
what you need to eat is not elaborate menus with unavailable and exotic
ingredients, but simple home cooked food using regional and seasonally
available ingredients that suit your constitution. Food is necessary for our
physical well-being and it also affects the subtle aspects of our mind and our
energy. A natural yogic diet is pure and “sattvic” and is based on fresh, light,
nutritious food such as fruits, grains and vegetables. It keeps the body lean and
limber and the mind clear and sharp, making it most suitable for yoga practice. It
also provides the subtle energy, the prana, with the best possible guarantee of
physical and mental health and brings harmony and vitality to the body and the
mind.
A yogic diet is simple and the most natural. The sun, air, soil and water
combine to produce the fruits of the earth, namely fruits, vegetables, legumes,
nuts and seeds. Based on our anatomical and physiological nature, these
products should be the main sources of our bodily needs. Our body, teeth and
intestines are very different from those of carnivores.
Ahimsa “non-violence” is among the highest laws in yogic philosophy and
cannot be disregarded when we grow spiritually. For the yogi, all life is sacred
and every creature is a living entity. Once you become conscious of where your
food comes from and how it affects you, your mind will gradually open and you
will realize that all creatures are as divine as you are.

The Three Gunas (Qualities of Food)

In the un-manifested universe, energy has three qualities, known as gunas, that
exist together in equilibrium: Sattva (purity)
• Rājas (activity, passion and the process of change) Tamas (darkness and
inertia)

The three gunas encompass all existence and all actions. Even among people, one
of the three gunas plays a dominant role and is reflected in all that we do and
think. Only in the enlightened state are gunas completely transcended. In yoga
philosophy, the mind is formed from the subtle aspects or essence of food. If the
food is pure, it brings inner peace to the body and mind and encourages spiritual
progress. All of nature, including diet, is categorized into three qualities or gunas:
sattva, rājas, and tamas. Yogis believe that not only are you what you eat but also
the foods you eat reflect your own level of mental and spiritual purity. Yogic diet
is based on sattvic foods.

Sattvic Food
Pure foods that increase vitality, energy, health and joy and are delicious,
wholesome, substantial and agreeable are sattvic. Such foods supply maximum
energy and increase strength and endurance. Sattvic foods are fresh, as natural as
possible, organically grown and do not use preservatives and artificial flavors. A
sattvic diet is the purest and most suitable one for any serious yoga student and
spiritual aspirant. It nourishes the body and maintains it in a peaceful state. It
calms and purifies the mind, enabling one to function at one’s maximum
potential. A sattvic diet leads to a peaceful mind and a healthy body with a
balanced flow of energy between them. Sattvic foods include grains, whole wheat
bread, fresh fruits and vegetables, legumes, nuts, seeds, sprouted seeds and herb
teas. Some sattvic grains are corn, barley, wheat, unpolished rice, oats, millet and
quinoa. Some sattvic protein foods are nuts and seeds. Sattvic fruits are fresh,
dried or pure fresh juice. Sattvic herbs are used for seasoning and teas. Some
natural sweeteners are honey, molasses, maple syrup and apple juice concentrate;
they are much better than processed sugar or sugar substitutes. Dairy products
are part of the traditional yogic diet. However, many modern dairy practices
abuse animals or feed them food laced with hormones and antibiotics. Dairy
products also intensify the production of mucus and interfere with the natural
flow of breath. So, include them in your diet only if you are sure the source is
reliable.

Rājasic Food
Rājasic foods are excessively hot, pungent, bitter, sour, dry and salty. They
destroy the mind-body equilibrium, feeding the body at the expense of the mind.
Too much rājasic food overstimulates the body and makes the mind restless and
uncontrollable. Rājasic foods increase lust, anger, greed, selfishness, violence and
egoism. They include coffee, tea, tobacco, all stimulants, refined sugar, soft
drinks, spices and highly seasoned food.

Tamasic Food
Tamasic food makes a person dull, inert and lazy. It fills the mind with darkness
and decreases creativity and spirituality. Abandoning tamasic food is the first
positive lifestyle change you can make. Eating excessive amounts of sattvic food
(overeating) becomes tamasic. Tamasic foods include meats, fish and all
intoxicants (alcohols, illegal drugs). They also include stale, decomposed,
unclean and overripe fruits, food that is fermented, burned, fried, barbecued and
reheated many times. It also includes foods containing preservatives (canned and
processed foods).

Ayurveda Dietary Guidelines for Efficient Yoga Practice

Yoga and Ayurveda are ancient sciences rooted in India, between 4,000 and
5,000 years old. They are related and support each other. Ayurveda means the
knowledge of daily living or life; it is a holistic system which recognizes that
humans are made of the same elements and forces of nature as the rest of
creation: earth, fire, water, air and ether (space). Although it has a philosophical
and spiritual basis, it focuses on physical health. Yoga is a spiritual system for the
individual to transcend the material world and realize the true Self and to obtain
super consciousness. Yoga includes practices for physical health, because without
them it becomes difficult to focus on spiritual matters.
Ayurvedic doctors often prescribe yoga practice for healing while yogis use
Ayurveda to help balance their mind and body, as support for their yoga
practice. Many of the approaches taken by yoga and Ayurveda towards nutrition
are, therefore, in agreement. However, there are some differences. For example,
as the aim of yoga is to transcend the body through the increase in prana (life
force), a yogic diet traditionally emphasizes more raw foods, while an ayurvedic
diet emphasizes more cooked foods, particularly for certain constitution types or
doshas. Also, a yogic diet focuses on sattvic food: food that brings peace to the
mind and purifies the body. These are fresh foods with naturally sweet tastes,
such as fruits, vegetables, grains and ghee (clarified butter). Rājasic foods, such as
onion, garlic, hot spices, coffee and black tea, are overstimulating and are
avoided. However, according to Ayurveda, some of these foods in moderation
are sometimes acceptable or recommended for certain constitution types.
Tamasic food, which dulls the mind and leads to stagnation in the body are also
avoided by yogis. Fried, overly processed, stale and heavy foods like meat, cheese,
or heavy sweets fall into this category. Again, according to Ayurveda, some of
these can be tolerated in small amounts by certain constitutions.
According to Ayurveda, the proper functioning of the digestive system is the
most important factor in health. Ayurveda sees most illnesses as the result of
impaired digestion, which can include absorption and elimination. When the
digestive system is out of balance and foods are not properly digested, the result
is gas, bloating, irritation, difficulty waking in the morning and constipation.
Nutrients are not absorbed and undigested food accumulates in the colon,
becoming a breeding ground for yeast infections and toxins. Undigested foods
turn into a toxic substance called ama. The ama is the root cause of most
problems in the body. Properly digested foods create nutritional essence. The
health of the immune system determines whether diseases are warded off.
Ayurveda notes that there is a sap-like substance in the body called ojas that
coats the immune system and protects it from diseases. If the agni (the fire in the
body) is too low or too high, the life sap will be diminished. Just like a tree that
produces sap over a bruise in its bark to protect and heal the bruise, our life sap
(ojas) protects and heals us from illness. Overeating is one of the most common
causes of suppressed agni, the digestive fire. Excessive agni can also cause
problems, although this is not as common; it results from eating overly hot food,
repressed anger and going for prolonged periods without eating. Too much
dryness or too much heat and fire eat away the life sap. A weak immune system
is the cause of all illnesses, from colds to multiple sclerosis to AIDS. To heal and
maintain a good immune system, one needs adequate rest and pure sattvic foods
and herbs that specifically rebuild the ojas. By eating small and simple meals, we
can rebalance the agni. Supplements to the diet such as ginger tea, lemon or lime
in water, or a spice mixture of ground cumin, coriander and fennel can help.
Ayurveda uses taste as an energetic classification for food as well as the
heating/cooling action and post-digestive effects. These classifications are the
result of the accumulation of knowledge over several thousand years. Different
tastes arise owing to different combinations of the five elements, just like the
different doshas (constitutional types). The tastes are simple ways to classify
chemical and enzyme responses in the body to different substances. They have
different effects on metabolism and will affect different people differently. The
six tastes are sweet, salty, sour, bitter, astringent and pungent.
• Vata type: sweet, sour and salty
• Pitta type: sweet, bitter and astringent
• Kapha type: pungent, bitter and astringent

Fundamentals of Nutrition
Eating for Wellness: The Yogic Diet
Consider:
• What role does the food you eat play in your overall wellness?
 • Why do you choose to eat what you do?
• What influences your eating habits?
• How is diet related to the Yogic Lifestyle?

Understand How Food Is Associated with Every Dimension of

Wellness
• Physical: physiological nourishment
• Emotional: affects feelings
• Social: used for celebrations
• Intellectual: forming decisions regarding selections Spiritual: used with
rituals
• Environmental: food quantity and quality concepts Occupational:
economic relationships, obtaining and using food Studies Reveal 6
Shortfalls in Our Eating Habits
1. Too few fruits and vegetables
2. Too little fiber
3. Too much fat (animal/saturated)
4. Too many refined sugars
5. Too much food overall
6. Inadequate water intake

Changing Our Diets

The goal of promoting wellness can be accomplished by consuming
• Large amounts of fresh fruits/veggies
• Whole grain products
• Minimally processed foods
• Low saturated fat/animal protein
• Low refined sugars
• Lots of water
 • Organic and local food

Yogic Diet and Nutritional Basics

• Besides being responsible for building our physical body, the foods we eat
profoundly affect our mind. For maximum body–mind efficiency and
complete spiritual awareness, yoga advocates a lactovegetarian diet. This
is an integral part of the yogic lifestyle.
• The yogi is concerned with the subtle effect that food has on his mind and
astral body.
• The yogi prefers foods that calm the mind and sharpen the intellect.
• Someone serious about yoga would avoid meats, fish, eggs, onions, garlic,
coffee, tea (except herbal), alcohol and drugs.

Nutrition Basics
Principles of a healthy diet:
• Balance among carbs/fat/protein
• Variety of foods from different sources
• Moderation achieved through a mix of macronutrients (protein,
carbohydrates, fats, water) and micronutrients (vitamins and minerals)
Nutrition Basics
1. Carbohydrates (50–65 percent of total calories): provide energy, fiber,
sweetener. Choose whole grain, unrefined, natural sources.
2. Protein (0.8 g/kg healthy body weight): many functions, including tissue
formation and repair, fluid balance, immunity, hormone and enzymes.
Plant protein: fiber, vitamins, minerals, unsaturated fatty acids Animal:
cholesterol, saturated fatty acids, too much protein Complementary
3.protein: beans (legumes), grains, nuts/ seeds, vegetables Fats (< 30
percent of total calories): provide energy, insulation, protection Essential
fatty acids: immune function, hormone production, cell membranes,
vision, cardiovascular health Saturated versus unsaturated fatty acids:
choose unsaturated, avoid hydrogenated oils, animal fat, coconut and
 palm oils Good fats: nuts, seeds, avocado, olive
4. Vitamins and minerals
Vitamins:
• composed of carbon and other elements
• must be obtained from diet
• are essential to at least one vital process
• are found in nearly all foods, particularly fruits and vegetables
Minerals:
• composed of elements other than carbon
• serve important structural, electrical and chemical roles in the body
Chapter 6

YOGA CHIKITSA—AN INTRODUCTION

TO YOGA THERAPY

Yoga therapy is based on the ancient principles of chikitsa krama (therapeutic

orientation), which is derived from the yoga tradition of Patanjali and the
Ayurvedic system of health, both of which, in turn, derive from the Sankhya and
Upanishadic traditions of Vedic India.
Yoga chikitsa is a remedial tradition, based on the recognition that our
physical condition, emotional states, attitudes, dietary and behavioral patterns,
lifestyle and personal associations and the environment in which we live and
work are intimately linked to each other and to our health.
According to yoga theory, we live within a framework of constant change
(parinama) and within this framework, develop conditioned patterns
(samskaras) that are present in every dimension of our lives and that influence
our perceptions, thoughts, attitudes and behavior at every level. The good news is
that because nothing is static, our condition will inevitably change. The salient
question is, will it change for the better or for worse? Our challenge is to
influence the direction of change for the better. This challenge is complicated by
those patterns, often operating beneath the level of our conscious awareness, that
influence our action. We may heal the body through some medical or alternate
healing modality, but unless there is transformation at the level of our deep
patterns, we may end up re-creating the same or similar conditions again.
Yoga chikitsa is the art of tapping the resources deep within us to heal
ourselves. The belief that healing is a natural process goes along with a
recognition that our attitudes and behavior can create conditions in our system
—structurally, physiologically and psychologically—that inhibit that natural
process. The allopathic physician’s orientation is to treat the person. In yoga
therapy, we are first and foremost seeking to change attitudes and actions that
inhibit the natural healing process. The ideal is to develop the mind so that it can
lead us on a path to improve the quality of life. According to ancient teachings,
the main goal of yoga is to influence the state of mind. Our goal is first of all to
help people feel better about themselves, gain more clarity about their lives, help
them prioritize and become more effective in their actions and, perhaps most
important, connect to a deeper source with themselves. I
was taught: “To the extent that we inference the mind, we influence the entire
system and to that extent, the person is better.”

Dukha Samyoga Viyoga Yogaha

“Yoga is separating from identification with suffering”

There are two essential elements in this process: Viyoga and Samyoga. Viyoga
literally means “separation.” In the context of yoga therapy, Viyoga refers to the
process of separating ourselves from whatever is undesirable in our lives. As an
eliminative process, it involves the purification of both mind and body. It also
involves letting go of unhealthy attachments, giving up self-destructive behavior
and breaking detrimental relationships.
Samyoga literally means “linking together.” In the context of yoga therapy,
Samyoga refers to the process of linking to the positive and productive in our
lives. It involves the development of mental qualities such as kindness, courage,
patience and compassion. It also involves establishing appropriate priorities,
practicing virtues and cultivating positive relationships.
The work of yoga therapy can be called “kayakalpa.” This expression, from
Ayurveda, is often presented as a science of immortality. In fact, kayakalpa refers
literally to the reorganization, reconstruction and rejuvenation of our mind and
body through practice. It involves a progressive reintegration of the entire system
and a creation of harmony in every aspect of our lives.
Yoga therapy uses yoga postures, breathing exercises, meditation and guided
imagery to improve mental and physical health. The holistic focus of yoga
therapy encourages the integration of mind, body and spirit. Modern yoga
therapy covers a broad range of therapeutic modalities, incorporating elements
from both physical therapy and psychotherapy.
 Yoga therapy may be defined as the application of yogic principles to a person
with the objective of achieving a spiritual, psychological or physiological goal.
Yoga therapy respects individual differences in age, culture, religion, philosophy,
occupation and mental and physical health.
Yoga comprises a wide range of mind/body practices, from postural and
breathing exercises to deep relaxation and meditation. Yoga therapy tailors these
to the health needs of the individual. It helps to promote all-round positive
health, as well as assisting particular medical conditions.
The yogic breath, which involves controlled and mindful breathing, increases
lung capacity making it effective in managing chronic respiratory problems, like
asthma. It also “detoxifies the body by flooding it with healing oxygen,
stimulating hormonal balance, and flushing out the muscles, organs and
lymphatic system.”
Physically, beyond improving muscle tone, strength and stamina, yoga boosts
metabolism, which aids in weight loss. It also increases joint range of motion,
making you less prone to injury. Yoga is internally therapeutic too: whether
you’re hoping to improve digestion or stimulate the thyroid, there’s likely a pose
to counteract your ailment, as well as support your organs, muscles, joints and
vessels. For instance, the Triangle Pose improves circulation, while the Bridge
relieves menstrual and menopausal discomfort.
Yoga is mentally and emotionally restorative too. Feeling frazzled? Improve
your focus with Warrior III. Stifled? Liberate yourself with the Fish Pose. From
muscular to skeletal, reproductive to endocrine, nervous to glandular, on a
physical and physiological level, yoga balances all our systems.

Issues Treated by Yoga Therapy

Yoga therapy is a growing field and scientific evidence has begun to emphasize
its efficacy. It is used to treat existing mental and physical health issues, but can
also be used as a self-care strategy for prevention and maintenance.
Yoga therapy is well established as a treatment for depression and anxiety. A
meta-analysis cited in the Primary Care Companion for CNS Disorders found
that it also shows promise in the treatment of post-traumatic stress disorder
(PTSD) and schizophrenia. Yoga therapists have also begun to develop treatment
modalities to suit children with autism. The book Yoga Therapy for Children with
Autism and Special Needs, written in 2013 by yoga teacher Louise Goldberg, is
already considered a critical text for novice and experienced yoga therapists
alike.
According to a 2012 article in Social Work Today magazine, yoga therapy is
also emerging as an effective treatment for substance abuse issues. Mental health
professionals point out that yoga positively affects the parts of the mind and
body susceptible to addiction. Studies have shown that yoga boosts the
neurotransmitter GABA (gamma-aminobutyric acid), which is important
because GABA levels are statistically low in people who experience substance
abuse, anxiety and depression.
Because of its concentration on mind and body integration, yoga therapy is
also used to address many physical health issues. It has been effectively used to
treat back pain, heart conditions, asthma, chronic fatigue, hypertension, multiple
sclerosis and side effects of chemotherapy.

Practice and Benefits of Yoga Therapy

Yoga therapy is practiced in a wide range of formats. Physical therapists, for
example, often implement yoga techniques in massage and other treatments.
Yoga therapy practice can resemble physical therapy, rehabilitative therapy
and/or psychotherapy. Unlike a standard yoga class, yoga therapy sessions are
typically conducted in one-on-one or small group settings. Yoga therapy can be
provided as an adjunct to complement other forms of treatment or can be used
to directly treat a specific issue. Yoga techniques range from simple to advanced
and can be enjoyed by people of all ages. Potential benefits from yoga therapy
include stress reduction, psychological well-being, improved diet and efficient
functioning of bodily systems.

History of Yoga Therapy

Yoga therapy is rooted in the ancient practice of yoga, which originated
thousands of years ago in India. Yoga made its way to the United States in the
late 1800s, but yoga therapy formally emerged in the 1980s as the result of a
study conducted by Dr Dean Ornish. It illustrated how the implementation of a
healthy lifestyle program could reverse heart disease. Ornish’s program included
therapeutic yoga and was the first to highlight the benefits of using yoga in this
way. This program for treating heart disease was approved for insurance
coverage in 1990 and it marked the beginning of the medical field’s acceptance of
yoga as a treatment option.
In 1983, the Biomedical Yoga Trust was founded to further develop and
standardize yoga therapy. The International Association of Yoga Therapists
(IAYT) was founded in 1989 and has since hosted yoga conferences, published
the Journal of the International Association of Yoga Therapists and contributed
to creating yoga therapy training standards. Both organizations have facilitated
research to explore the extent of yoga therapy’s potential.

What to Expect from Yoga Therapy?

When a person decides to initiate yoga therapy, the therapist will first conduct an
initial assessment. This is designed to do the following:
• Identify health problems
• Assess lifestyle and physical capability
• Discuss reasons for seeking therapy
• Create a course of treatment

Once the treatment plan is established in this first consultation, the frequency of
sessions is agreed upon and sessions are scheduled. From this point, therapy
sessions will most likely include the following:
Breathing Exercises (Pranayama): The therapist will guide the person in
therapy through a series of breathing exercises ranging from energizing to
balancing breaths.
Physical Postures (Asana): The therapist will teach the person in treatment
appropriate yoga poses that address problem areas. For example, the “Legs Up
the Wall” pose is used to treat things like anxiety and insomnia. In this pose, the
person lays on his or her back with legs positioned up against the wall.
 Meditation: Relaxation and mindfulness are the focus of meditation when it is
combined with yoga poses.
Guided Imagery: The yoga therapist needs to calm the body and mind by
providing a guided visualization intended to bring inner peace.
Homework: An important element for any yoga practice is to find a way to
incorporate it into daily life. Yoga therapists should provide instructions on how
to use what has been learned in treatment at home.

Panchakosha, the Five Layers of Existence

Taittriya Upanishad explains the concept of Pancha Kosha, the five layers of
existence.
Annamaya Kosha: It is the physical body or the gross body. The physical body is
made up of Pancha Bhutas, the five elements, namely Prithivi or earth, Apa or
water, Tejas or fire, Vayu or wind and Akasha or space. This is normally
nourished by the food we consume. Hence, the statement “you are what you eat.”
Pranamaya Kosha: It is the pranic or subtle body. Prāna is the basic fabric of life.
A harmonious flow of prāna to every cell of the body keeps them alive and
healthy. Prāna has the capacity to move into different areas of the body
depending on demand. For example, when you perform tasks that engage the
brain, you need more prāna in the head. When you walk, you need more prāna
in the lower limbs. When there is disturbance in this prāna, it leads to
dysfunction in the physical body.
Manomaya Kosha: It is the mind body. Mind is defined as the conglomeration
of thoughts. When a thought circulates in the mind and chitta, it soon goes on to
make you feel “I want it.” This component of Manomaya Kosha is called
Emotion or Bhavana. This is characterized by feelings such as “likes or dislikes,”
“love or hate,” baked by the “I,” the ego. It is this emotion that is the root cause
of all human joy and distress. The imbalance in this sheath is known as “Adhi” or
stress. Long-standing Adhis get pushed into Pranamaya Kosha and Annamaya
Kosha causing Vyadis. Manomaya Kosha is our mental and emotional library,
the subtler layer of our existence. Hence the statement “you are what you think.”
Vignanamaya Kosha: This is the intellectual body. The conscience within that
continuously guides us to do or not to do something is the Vignanamaya Kosha.
It is this component of the mind that has developed considerably among
humans, differentiating them from animals. Hunger, sleep, fear and the
procreative instinct are common to man and animals. It is Buddhi, the
discrimination faculty, which is special to man. A person who does not have
Buddhi is equal to an animal.
Anandamaya Kosha: It is the Bliss body. Anandamaya Kosha is the Bliss layer of
our existence. This is the subtlest aspect of our existence, a state of complete
harmony and perfect health. Reaching this state is the ultimate goal of any
human being.

Science of Illness (Vyadhi)

Vyadhi are of two types: Adhija Vyadhi and Anadhija Vyadhi.
Adhija Vyadhi: All stress-related diseases are Adhija Vyadhis. Adhi starts at
Manomaya Kosha and percolates into the Pranamaya Kosha and then Annamaya
Kosha and results in a disease. Stress is of two types: Sara—essential stress and
Samanya—ordinary stress.
Anadhija Vyadhi: This refers to diseases that are not stress-related. These
mainly include accidents, infectious and contagious diseases.
We can manage this wide category of diseases effectively through yoga.

Yoga Practice for Specific Goals

Yoga practice is for several goals like:
• Improving posture
• Enhancing body awareness
• Increasing strength
• Increasing joint freedom and flexibility
• Cardiovascular fitness
• Digestive health
 • Relief from pain
• Managing stress
• Strengthening the immune system
• Meditation training to develop a spiritual practice
• Using yoga as a therapy

77 Surprising Health Benefits of Yoga

Over the past several years, yoga has experienced an upsurge in popularity in the
Western world among medical professionals and celebrities alike. While many
associate yoga with new-age mysticism or the latest fad at the gym, yoga is an
ancient practice that connects the mind, body and spirit through body poses,
controlled breathing and meditation. The practice of yoga has many health
benefits associated with it, so read below to discover 77 benefits of incorporating
yoga into your or your patient’s fitness program.

Wellness Benefits
From lowering blood pressure to increasing pain tolerance, the following health
benefits can all be discovered within the body.
1. Blood pressure. Consistent yoga practice decreases blood pressure
through better circulation and oxygenation of the body.
2. Pulse rate. A slower pulse rate indicates that your heart is strong enough
to pump more blood with fewer beats. Regular yoga practice provides a
lower pulse rate.
3. Circulation. Yoga improves blood circulation. By transporting nutrients
and oxygen throughout your body, yoga practice provides healthier
organs, skin and brain.
4. Respiration. Like the circulatory system, a lower respiratory rate indicates
that the lungs are working more efficiently. Yoga decreases the respiratory
rate through a combination of controlled breathing exercises and better
fitness.
5. Cardiovascular endurance. A combination of lower heart rate and
 improved oxygenation to the body (both benefits of yoga) results in
higher cardiovascular endurance.
6. Organs. Yoga practice massages internal organs, thus improving the
body’s ability to prevent disease. An experienced yoga practitioner also
becomes better attuned to her body, being able to quickly detect if
something isn’t functioning properly, thereby allowing for quicker
response to head off disease.
7. Gastrointestinal. Gastrointestinal functions have been shown to improve
in both men and women who practice yoga.
8. Immunity. Yoga practice has frequently been correlated with a stronger
immune system, including some poses that specifically work on areas of
immunity.
9. Pain. Pain tolerance is much higher among those who practice yoga
regularly. In addition to pain tolerance, some instances of chronic pain,
such as back pain, are lessened or eliminated through yoga.
10. Metabolism. Having a balanced metabolism helps maintain a healthy
weight and control hunger. Consistent yoga practice helps find the
balance and creates a more efficient metabolism.

Physical Health Benefits

Just as many health benefits occur within the body, there are many benefits that
can be experienced externally. From better sleep to more energy and strength,
yoga has several benefits.
1. Aging. Yoga stimulates the detoxification process within the body.
Detoxification has been shown to delay aging, among many other health
benefits.
2. Posture. The very nature of yoga teaches the practitioner how to hold and
control one’s body in a more healthful position. Through consistent
practice, your posture will improve so that you look more confident and
healthy.
3. Strength. One of the premises of yoga is that you are using the weight of
your own body for overall strength.
 4. Energy. Regular yoga practice provides consistent energy. In fact, most
yogis state that when you perform yoga correctly, you will feel energized
after your yoga session rather than tired.
5. Weight. The benefits of better metabolism along with the exercise of yoga
keep your weight in check. Additionally, the stretching of muscles helps to
reduce the amount of cellulite that can build around muscles.
6. Sleep. Because of yoga’s many benefits to both body and mind, many find
that their sleep is much better.
7. Balance. An integral part of yoga practice is balance and control over
your body. With consistent practice, you will find that your overall
balance will improve outside the yoga class.
8. Integrated function of the body. Yoga is derived from Sanskrit and
means “to join together and direct one’s attention.” This is exactly what
happens to your body after you start practicing yoga. Yogis find that their
body works together much better, resulting in more graceful and efficient
body movements.
9. Body awareness: Doing yoga will give you an increased awareness of your
own body. You are often called upon to make small, subtle movements to
improve your alignment. Over time, this will increase your level of
comfort in your own body. This can lead to improved posture and greater
self-confidence.
10. Core strength. With a strong body core, you achieve better posture and
overall body strength. A strong core helps heal and reduce injuries. This is
why a lot of athletes do yoga as cross training.
11. Sexuality. Yoga can improve your sexuality through better control, more
relaxation and more self-confidence.

Emotional Health Benefits

Due to the strong mind-body connection of yoga, there are many emotional
benefits to be gained from consistent yoga practice.
1. Mood. Overall well-being improves with yoga practice. The combination
of creating a strong mind-body connection, a healthy body and focusing
 inward can lead to improvement in your mood.
2. Stress reduction. The concentration required during yoga practice tends
to focus your attention on the matter at hand, thereby reducing the
emphasis you may have been putting on the stress in your life.
3. Anxiety. One benefit of the controlled breathing used in yoga is a
reduction in anxiety.
4. Depression. Some believe the negative feelings that you may be
repressing are brought to the surface during some types of yoga exercise.
When this happens, negative energy is no longer stuck within you, but
released through exercise. Regularly releasing this negativity leads to a
reduction of depression in many people.
5. Self-acceptance. Focusing inward and realizing through your yoga
practice that perfection is not the goal allows for self-acceptance.
6. Self-control. The controlled movements of yoga teach you how to
translate that self-control to all aspects of your life.
7. Mind-body connection. Few other exercises offer the same mind-body
connection that yoga does. As you match your controlled breathing with
the movements of your body, you retrain your mind to find that place of
calm and peace that long-time yogis know.
8. Positive outlook on life. Continued practice of yoga results in a balance
of many hormones and the nervous system, which brings about a more
stable, positive approach to life.
9. Hostility. Most yogis report a huge reduction in the amount of hostility
they feel as well as a sense of control when anger flares. This calm effect is
likely from the relaxation and meditation that is incorporated in their
yoga practice, leading to an overall calming of the nervous system. Less
hostility means lower blood pressure and stress and a healthier approach
to life.
10. Concentration. Researchers have shown that as little as 8 weeks of yoga
practice can result in better concentration and more motivation.
11. Memory. Improved blood circulation to the brain as well as reduction in
stress and improved focus results in a better memory.
 12. Attention. The attention required in yoga to maintain the structured
breathing in conjunction with yoga poses sharpens the ability to keep a
sharp focus on tasks.
13. Social skills. In yoga, you learn the interconnectedness of all of life. Your
yoga practice soon evolves from a personal journey to one connecting to
the community at large where your social skills improve along with your
yoga practice.
14. Calmness. Concentrating so intently on what your body is doing brings
calmness. Yoga also introduces you to meditation techniques, such as
watching how you breathe and disengaging from your thoughts, which
help calm the mind.

Body Chemistry Benefits

Several aspects of body chemistry such as glucose levels and red blood cells are
affected by yoga.
1. Cholesterol. Yoga practice lowers cholesterol by increasing blood
circulation and burning fat. Yoga practice is a great tool to fight harmful
cholesterol levels.
2. Lymphatic system. Your lymphatic system boosts your immunity and
reduces toxins in your body. The only way to get it working well is by
movement. The specific movements involved in yoga are particularly
well-suited for promoting a strong lymphatic system.
3. Glucose. There is evidence to suggest that yoga may lower blood glucose
levels.
4. Sodium. Like any good exercise program, yoga reduces the sodium levels
in your body. In today’s world of processed and fast foods that are full of
sodium, lessening these levels is a great idea.
5. Endocrine functions. Practicing yoga helps regulate and control
hormone secretion. An improved endocrine system keeps hormones in
balance and promotes better physical and emotional health.
6. Triglycerides. Triglycerides are the chemical form of fat in blood, and
elevated levels can indicate a risk of heart disease and high blood pressure.
 A recent study shows that yoga can lead to “significantly lower” levels of
triglycerides.
7. Red blood cells. Yoga has been shown to increase the level of red blood
cells in the body. Red blood cells are responsible for carrying oxygen
through the blood, and too few can result in anemia and low energy.
8. Vitamin C. Vitamin C helps boost immunity, produce collagen and is a
powerful antioxidant. A yoga regimen can increase the Vitamin C in your
body.

Exercise Benefits
As a form of exercise, yoga offers benefits that are sometimes not easily found
among other exercise regimens.
1. Low risk of injury. Due to the low impact of yoga and the controlled
aspect of the motions, the risk of injury during yoga practice is very low
compared to other forms of exercise.
2. Parasympathetic nervous system. In many forms of exercise, the
sympathetic nervous system kicks in, providing you with that fight-or-
flight sensation. Yoga does the opposite and stimulates the
parasympathetic nervous system, which lowers blood pressure and slows
your breathing, allowing relaxation and healing.
3. Muscle tone. Consistently practicing yoga leads to better muscle tone.
4. Subcortex. Subcortical regions of the brain are associated with well-being,
and yoga is thought to dominate the sub-cortex rather than the cortex
(where most exercise dominates).
5. Reduced oxygen consumption. Yoga consumes less oxygen than
traditional exercise routines, thereby allowing the body to work more
efficiently.
6. Breathing. With yoga, breathing is more natural and controlled during
exercise. This provides more oxygen-rich air for your body and more
energy with less fatigue.
7. Balanced workout of opposing muscle groups. As with all of yoga,
balance is key. If a muscle group is worked in one direction, it will also be
 worked in the opposite direction to maintain balance. This results in a
better overall workout for the body.
8. Non-competitive. The introspective and self-building nature of yoga
removes any need for competition in the exercise regimen. With the lack
of competition, the yogi is free to work slowly to avoid any undue injury
and promote a more balanced and stress-free workout.
9. Joint range of motion. A study at the University of Pennsylvania School
of Medicine indicated that joint range of motion was improved by
participants who practiced yoga.
10. Eye-hand coordination. Without practice, eye-hand coordination
diminishes. Yoga maintains and improves eye-hand coordination.
11. Dexterity. The strong mind-body connection and flexibility gained from
yoga leads to grace and skill.
12. Reaction time. Research done in India shows that reaction time can be
improved with specific yoga breathing exercises in conjunction with an
already established yoga practice. The improvement was attributed to the
faster rate of processing and improved concentration gained from yoga.
13. Endurance. Working the entire body, yoga improves endurance and is
frequently used by endurance athletes as a supplement to their sport-
specific training.
14. Depth perception. Becoming aware of your body and how it moves, as
one does in yoga practice, leads to increased depth perception.

Disease Prevention
Doctors and nurses love yoga because studies indicate that it can help prevent
the following diseases.
1. Heart disease. Yoga reduces stress, lowers blood pressure, keeps off
weight and improves cardiovascular health, all of which reduce your risk
of heart disease.
2. Osteoporosis. It is well documented that weight-bearing exercise
strengthens bones and helps prevent osteoporosis. Additionally, yoga’s
ability to lower levels of cortisol may help keep calcium in the bones.
 3. Alzheimer’s. A new study indicates that yoga can help raise brain
gamma-aminobutyric (GABA) levels. Low GABA levels are associated
with the onset of Alzheimer’s. Meditation as practiced in yoga has also
been shown to slow the progression of Alzheimer’s.
4. Type II diabetes. Yoga reduces glucose, is an excellent source of physical
exercise and stress reduction and can potentially encourage insulin
production, all of which can help prevent type II diabetes.

Symptom Reduction or Alleviation

Medical professionals have learned that the following diseases or disorders can
all be helped through the practice of yoga.
1. Carpal tunnel syndrome. Individuals with carpal tunnel syndrome who
practiced yoga showed greater improvement than those who wore a splint
or received no treatment at all. Researchers saw improved grip strength
and reduction of pain in study participants.
2. Asthma. Evidence suggests that reducing symptoms of asthma and even
reduction in asthma medication are the result of regular yoga.
3. Arthritis. The slow, deliberate movement of yoga poses coupled with the
gentle pressure exerted on joints is excellent in relieving arthritis
symptoms. Also, the stress relief associated with yoga loosens muscles that
tighten joints.
4. Multiple sclerosis. Yoga is now recognized as an excellent means of
multiple sclerosis management.
5. Cancer. Those fighting or recovering from cancer frequently take
advantage of the benefits that yoga provides. Cancer patients who practice
yoga gain strength, raise red blood cells, experience less nausea during
chemotherapy and have better overall well-being.
6. Muscular dystrophy. Using yoga in the early stages of muscular
dystrophy can help return some physical functions. The practice of
Pranayam yoga helped one teen regain many of his abilities lost to
muscular dystrophy.
7. Migraines. Regular yoga practice has been shown to reduce the number
 of migraines in chronic migraine sufferers.
8. Scoliosis. Yoga can straighten the spine curvature associated with
scoliosis.
9. Chronic bronchitis. Exercise that does not elevate respiration yet
increases oxygen levels is ideal for treating chronic bronchitis. Luckily,
yoga can do this, as well as aerate the lungs and provide energy.
10. Epilepsy. By focusing on stress reduction, breathing and restoring overall
balance in the body yoga can help prevent epileptic seizures.
11. Sciatica. The intense pain associated with sciatica can be alleviated with
specific yoga poses.
12. Obsessive Compulsive Disorder. Studies of people with obsessive
compulsive disorder have shown that practicing yoga led to a reduction in
symptoms, resulting in less medication or even doing away with the need
for medication.
13. Constipation. Due to the practice of yoga and overall better posture, the
digestive and elimination systems work more efficiently. If the
practitioner also has a healthy diet, constipation will be eliminated
through yoga.
14. Allergies. Using a neti pot to clear the sinuses is an ancient form of yoga
to help reduce or eliminate allergy symptoms. Certain types of breathing
can also help clear the nasal passages.
15. Menopause. Yoga practice can help control some of the side effects of
menopause.
16. Back pain. Yoga reduces spinal compression and helps overall body
alignment to reduce back pain.

40 Ways Yoga Heals

1. Increases flexibility
2. Strengthens muscles
3. Improves balance
4. Improves immune function
5. Improves posture
6. Improves lung capacity
7. Leads to lower and deeper breathing
8. Discourages mouth breathing
9. Increases oxygenation of tissues
10. Improves joint health
11. Nourishes inter-vertebral discs
12. Improves return of venous blood
13. Increases function of the feet
14. Increases circulation of lymph
15. Improves proprioception
16. Increases control of bodily functions
17. Strengthens bones
18. Conditions the cardiovascular system
19. Promotes weight loss
20. Relaxes the nervous system
21. Improves the function of the nervous system
22. Improves brain function
23. Activates the left prefrontal cortex
24. Changes neurotransmitter levels
25. Lowers levels of the stress hormone cortisol
26. Lowers blood sugar
27. Lowers blood pressure
28. Improves levels of cholesterol and triglycerides
29. Thins the blood
30. Improves bowel function
31. Releases unconscious muscular gripping
32. Uses imagery to effect change in the body
 33. Relieves pain
34. Lowers need for medication
35. Fosters healing relationship
36. Improves psychological health
37. Leads to healthier habits
38. Fosters spiritual growth
39. Elicits the placebo effect
40. Encourages involvement in our own healing

Improving Posture
To perfect your posture and poise, the following muscles (refer to the diagram on
muscular system in Chapter 1 to locate these muscles) need to be strengthened
regularly:

• The psoas, which supports the spine and balances the pelvic girdle upon
the thighs.
• The gluteus maximus, which is responsible for the power of the pelvis and
legs and supports the spinal column at the lumbar region.
• The latissimus dorsi, which makes up two-thirds of the back.
• The erector spinae, which with the latissimus dorsi keeps the trunk erect.
• The trapezius, which opens the chest and maintains neck and shoulder
posture.
• The rectus abdominis is antagonistic to the psoas. They need to work
harmoniously to maintain the posture of the abdominal and lower back
regions.

If these muscles are regularly exercised, your posture will improve. Postural
strength is greatly enhanced by understanding how these muscles work and
learning to utilize them in daily movements. Specific postural imbalances can be
improved by following the recommendations in the table below. The individual
poses of your customized routine should be progressively developed for up to 12
breaths each to maximize your stamina.

Yoga Therapy Recommendations for Postural Imbalances

Postural
Therapeutic Yogasanas
Change
Body leans Hero, Energy Freeing, Camel
forward
Body leans Extended Triangle, Downward-Facing Dog, Squat
backward
Forward head Cobra, Extended Triangle, Camel
Tilted head Extended Triangle, Abdominal Twist, Spinal Twist
High shoulder Same as above; adjust scapula downward, contracting lower
trapezius, latissimus
Round Warrior I, Downward-Facing Dog, Camel
shoulders
Arm turned Upward Extended Legs, Stick, Westside Back Stretch
out
Arm turned in Bridge, Spinal Twist, Camel
Arm out from Stick, Camel, Bound Angle
hip
Winging Bridge, Supported Shoulder Stand, Cobra
scapula
Flat back Side-of-Hip Stretch, Head-to-Knee, Back Stretch
Lordosis Upward Legs, Boat, Reclining Hero
(excessive
lumbar curve)
Scoliosis Side-of-Hip Stretch, Extended Triangle, Head-to-Knee
(lateral curve)
Khyphosis Downward-Facing Dog, Bridge, Camel
(hunchback)
High hip Side-of-Hip Stretch, Head-to-Knee, Half Locust
Hip twisted Warrior I, Abdominal Twist, Spinal Twist
Hyperextended Warrior II, Bridge, Camel
knee
Knock-knees Balancing Tree, Warrior II, Head to Knee Bowed Legs
Warrior I, Side-of-Hip Stretch, Face of Light Leg Outward
Warrior I, Side-of-Hip Stretch, Boat
Leg inward Balancing Tree, Extended Triangle, Face of Light
Fallen Mountain (balance on toes), Hero, Fetal
arch/Flat foot
ABOUT THE AUTHOR

Dr. Shashirekha C. K. MD (AYU) is a consulting ayurvedic physician,

specializing in conducting yoga therapy and administering diet programs
tailored to body constitutions, to treat chronic diseases.
She is a Professor in Sri Madakarinayaka Ayurvedic Medical College, Jagaluru,
India. She has been conducting tailor-made courses and workshops on yoga
anatomy, Ayurveda, diet programs and Ayurveda therapies for 10 years. She
specializes in treating muscle-bone-joint injuries related to yoga practice and
provides personalized exercises to correct them. She believes strongly in
authentic, safe and quality care treatments.
Through her writings, lectures and workshops Dr. Shashirekha helps people live
a holistic life by offering them solutions based on the ancient wisdom of
Ayurveda, which focuses on diet and lifestyle balance.