Yoga Education - D.El - Ed - English PDF

NCTE
The National Council for Teacher Education (NCTE) was established by an Act of
Parliament (No. 73 of 1993) with a mandate to achieve planned and co-ordinated
development of the teacher education through-out the country; for regulation and
proper maintenance of norms and standards in the teacher education system; and for the
matter connected therewith. The NCTE came into existence on 17th August, 1995.
Programmes Recognised by NCTE

NCTE notified revised Regulations and Norms and Standards on November 28, 2014
for the following Teacher Education Programmes:
 2-year diploma in early childhood education programme leading to Diploma in

Preschool Education (DPSE).
 2-year elementary teacher education programme leading to Diploma in Elementary
Education (D.El.Ed.).
 4-year bachelor of elementary teacher education programme leading to Bachelor of
Elementary Education (B.El.Ed.) degree.
 2-year bachelor of education programme leading to Bachelor of Education (B.Ed.)
degree.
 2-year master of education programme leading to Master of Education (M.Ed.) degree.
 2-year diploma in physical education programme leading to Diploma in Physical
Education (D.P.Ed.).
 2-year bachelor of physical education programme leading to Bachelor of Physical
Education (B.P.Ed.) degree.
 2-year master of physical education programme leading to Master of Physical Education
(M.P.Ed.) degree.
 2-year diploma in elementary education programme through Open and Distance
Learning System leading to Diploma in Elementary Education (D.El.Ed.).
 2-year bachelor of education programme through Open and Distance Learning System
leading to Bachelor of Education (B.Ed.) degree.
 2-year diploma in arts education (Visual Arts) programme leading to Diploma in Arts
Education (Visual Arts).
 2-year diploma in arts education (Performing Arts) programme leading to Diploma in
Arts Education (Performing Arts).
 4-year integrated programme leading to B.A.B.Ed./B.Sc.B.Ed. (Integrated) degree.
 Bachelor of education programme 3-year (Part Time) leading to Bachelor of Education
(B.Ed) degree.
 3-year integrated programme leading to B.Ed.M.Ed (Integrated) degree.

National Council for Teacher Education
(A Statutory Body of the Government of India)
Yoga Education
(Diploma in Elementary Education)
UNIT 1
Introduction to Yoga and Yogic Practices 11
UNIT 2
Introduction to Yogic Texts 33
UNIT 3
Yoga and Health 53
UNIT 4
Applied Yoga for Elementary Education 77
UNIT 5
Yoga and Cognitive and Affective Development 91
UNIT 6
Yoga and Physical Development 111
UNIT 7
Guidelines for Practicum 125
YOGA EDUCATION
(DIPLOMA IN ELEMENTARY EDUCATION – D.EL.ED.)
[ISBN: 978-81-931534-0-6]
EXPERT ADVISORY COMMITTEE

Prof. H.R. Nagendra, Chancellor, SVYASA University, Bangalore (Chairperson)
Swami Atmapriyananda, Vice Chancellor, Rama Krishna Mission Vivekananda University, West Bengal
Prof. G.D. Sharma, HOD, Department of Yoga Science, Patanjali Yogapeeth, Haridwar
Dr. Swami Mangalteertham, Bihar School of Yoga, Munger, Bihar
Shri O.P. Tiwari, Secretary, Kaivalya Dham, Lonavala, SMYM Samiti, Pune
Dr. Ishwar V. Basavaraddi, Director, Morarji Desai National Institute of Yoga, New Delhi
Dr. Rajvi H. Mehta, Chief Secretary, Iyengar Yogashraya, Lower Parel, Mumbai
Dr. Chinmaya Pandya, Pro-Vice Chancellor, Dev Sanskriti Vishwavidyalaya, Haridwar
PROGRAMME DEVELOPMENT
Prof. Santosh Panda, Chairperson, National Council for Teacher Education, New Delhi (Project Director)
Prof. B.S. Dagar (Retd.), M.D. University, Rohtak, Haryana (Project Coordinator)
WRITERS
Ms. Karuna Nagarajan, SVYASA University, Bangalore (Units 1, 3, 4, 5, 6 & 7)
Dr. Parimal Devnath, 12B174- Valvas, Lonavala, Pune (Unit 2)
EDITORS
Smt. Hansa Jaedeva, Director, The Yoga Institute, Santacruz (East), Mumbai
Prof. B.S. Dagar (Retd.), M.D. University, Rohtak, Haryana
Dr. Parimal Devnath, 12B174- Valvas, Lonavala, Pune
COPY EDITING
Prof. B.S. Dagar (Retd.), M.D. University, Rohtak, Haryana
PRINT PRODUCTION
Dr. Rakesh Tomar, Under Secretary (Academic), NCTE, New Delhi
Shri Amit Kumar, Mehrauli, New Delhi (Designer)
SECRETARIAL ASSISTANCE
Smt. Kanika Dhillon, Personal Assistant, NCTE, New Delhi
Shri Umesh Kumar, Personal Assistant, NCTE, New Delhi
Shri Amardeep Shahi, DEO, NCTE, New Delhi
© June 2015, National Council for Teacher Education, New Delhi.

ISBN: 978-81-931534-0-6
All rights reserved. No part of this work may be reproduced in any form by mimeograph or any other means,
without permission in writing from National Council for Teacher Education, New Delhi.
Published by Shri Juglal Singh, Member Secretary, NCTE, on behalf of the NCTE.
Further information about the NCTE can be obtained from NCTE office at Hans Bhawan, Wing II, 1 Bahadurshah
Zafar Marg, New Delhi-110002, India. Website: http://www.ncte-india.org
Cover Design: Shri K. Vishvanathan, New Delhi
Printed at: St. Joseph Press, New Delhi
Price: Rs. 500/- (Student Edition: Rs. 250/-)
2 Yoga Education
Contents
Page
Foreword........................................................................................................................... 5
Preface.......................................................................................................………………. 6
Acknowledgements...................................................................................………………. 8
About the Module................................................................................................. ……… 9
Module description
Module objectives
Units in the module
Unit 1: Introduction to Yoga and Yogic Practices ……………………………………….. 11-32
1.1 Introduction
1.2 Learning objectives
1.3 Yoga: meaning and initiation
1.4 History of development of Yoga
1.5 Aṣṭāṅga Yoga or Rāja Yoga
1.6 The streams of Yoga
1.7 The two schools of Yoga: Rāja Yoga and Haṭha Yoga
1.8 Yogic practices for healthy living
1.9 Summary
1.10 Unit-end questions/exercises
Unit 2: Introduction to Yogic Texts……………………………………………………… 33-52
2.1 Introduction
2.3 Need to study Yoga as a discipline
2.4 Classification of Yoga and Yogic texts
2.5 Understanding Aṣṭāṅga Yoga of Patañjali
2.6 Haṭha Yogic practices
2.7 Summary
Unit 3: Yoga and Health………………………………………………………………….. 53-76
3.1 Introduction
3.3 Concept of health and diseases
3.4 Yogic concept of healthy living or life style prescriptions
3.5 Yogic concept of holistic health – an integrated approach
3.6 Yoga as a preventive health care
3.7 Summary
Unit 4: Applied Yoga for Elementary Education………………………………………… 77-90

4.1 Introduction
4.3 What is personality development?
4.4 Yoga practices for concentration development
4.5 Yoga practices for memory development
4.6 Yoga practices for eye sight improvement
4.7 Yoga practices for voice culture
4.8 Summary
Diploma in Elementary Education 3
Unit 5: Yoga & Cognitive, Affective Development……………………………………… 91-110
5.1 Introduction
5.3 IQ development cognition self-regulation and IQ development
5.4 Development of creativity
5.5 Anger management
5.6 Emotional quotient
5.7 Summary
Unit 6: Yoga and Physical Development………………………………………………… 111-124
6.1 Introduction
6.3 The integrated approach to Yoga
6.4 Characteristics of physical development
6.5 Yoga practices for flexibility
6.6 Yoga practices for stamina
6.7 Yoga practices for endurance
6.8 Yoga practices for lung capacity
6.9 Yoga practices for longevity
6.10 Summary
Unit 7: Practicum………………………………………………………………………… 125-218
7.1 Introduction
7.3 General guidelines for Yoga practices for the beginners
7.4 Specific guidelines for practice of Prāṇāyāma
7.5 Specific guidelines for yogic practices for memory development
7.6 Specific guidelines for yogic practices for concentration development
7.7 Specific guidelines for yogic practices for eye-sight improvement
7.8 Specific guidelines for yogic practices for voice culture
7.9 Specific guidelines for yogic practices for IQ development
7.10 Specific guidelines for yogic practices for meditation
7.11 Specific guidelines for yogic practices for creativity
7.12 Specific guidelines for yogic practices for anger management
7.13 Specific guidelines for yogic practices for flexibility, endurance, lung capacity and
longevity
7.14 Summary
Guidelines for Internship……………………….............................................................. 219
Glossary………………………………………….............................................................. 220
References …………………………………………......................................................... 222
Questions for Reflection……………………....................................................... ............ 224
Suggestive Answers to Activities………………............................................................... 225
4 Yoga Education
Foreword
The role of teachers as agents of change promoting understanding and tolerance, and improving
the quality of education of children cannot be over-emphasized. It necessitates demand for
teachers who are professionally competent, responsible, and responsive to the needs of society;
who are enthused with motivation, appropriate knowledge and skills; and who display a positive
attitude towards life and other people; teachers who have personal characteristics of integrity and a
kind of spiritual orientation.
What is most needed is to transform the personality, especially the attitudes, of our teachers and
teacher educators in a direction that would facilitate appropriate development of personality and
attitude of children and young adults for healthy and peaceful living, and for effectively
contributing to social and national development, and global understanding. This also involves
development of domain-specific knowledge and competencies and social/life skills in teachers and
teacher educators. It is for this and allied reasons that the NCTE ventured into revamping the
teacher-education curricula and syllabi at different levels of teacher education, and introduced Yoga
Education as a compulsory area of study in all teacher education programmes in the country.
The NCTE’s role in this regard is simply laudable, for Yoga is a scientifically proven/verifiable
system of providing excellence to the development of a ‘total’ human personality; and this can be a
panacea for most human ills and misfortunes – both physical and mental. The techniques of yogic
science, if regularly and properly practised, can relieve us of the stress and anxiety, dread and fear,
anguish and frustrations, which, if persist for long, can result in developing various psychosomatic
disorders that people today suffer from. There are also other spiritual dimensions to this life style.
The three modules prepared by the NCTE on Yoga Education for D.El.Ed, B.Ed. and M.Ed. are
intended to fulfill the great expectations that the society has placed on teachers and teacher
educators in respect of development of composite personality in teacher educators and teachers,
and in turn in the students. I, on behalf of NCTE, thank the Expert Advisory Committee (and
specially Guruji Prof. H.R. Nagendra, the chair of the Committee), the writers, the editors, other
staff involved in this, Prof Bhim Singh Dagar (coordinator of this project), and Shri Juglal Singh,
Member Secretary, NCTE for achieving this target on time.
New Delhi Santosh Panda

June 8, 2015 Chairperson

Preface
The education of teachers is paramount to improving the quality of education of children, since
teachers are instrumental in developing in children positive attitudes, stimulate curiosity, awaken
their creative potential, promote understanding and tolerance, helping children understand
themselves and the environment they live in, and eventually develop in them the moral
consciousness, sensitivity and responsiveness to the needs of society. It is, therefore, rightly said
that no people can rise above the level of their teachers. But the question is: are all such capabilities
being transacted in the class rooms?
The ground reality in institutions of teacher preparation seems quite different – dismal and
frustrating. The National Curriculum Framework (NCFTE, 2009) clearly admits that there is a
proliferation of sub-standard private teacher education institutions, which pose a serious threat to
fulfilling the objectives of NCF (2005) and Right to Free and Compulsory Education (2009). It,
therefore, becomes imperative to re-vamp the curricula and syllabi of teacher education
programmes at different levels to include components which can warrant a fuller development of
teacher’s personality.
I am very glad to note that, in the very recent past, NCTE has taken very bold, appropriate and
transparent steps to revamp teacher education with new Regulations 2014, various revised Norms
and Standards, and the Curriculum Frameworks and syllabus for 15 teacher education
programmes. It is very gratifying to see that Yoga Education has been made a compulsory
paper/area of study for all the 18,000+ teacher education institutions teaching above 14 lakh
teachers through above 3 lakh teacher educators/ faculty members. This is for the first time that
Yoga Education has been made compulsory nationally for all the teacher educators and student-
teachers in the country. My heartiest congratulations to NCTE and those who have been steering it
forward, especially the Chairperson Professor Panda. I am also glad to chair the NCTE Expert
Advisory Committee to develop detailed syllabus and learning modules on Yoga Education for all
the 15 teacher education programmes that NCTE has recognised.
Yoga is the single most area of learning, which is capable for effecting total development of human
personality. Yoga has its roots in Indian culture and traditions, and it is scientific in method,
content, and the like any other academic discipline. Its claims are verifiable in the same way as
those of physics or medicine.
In view of the above, the NCTE envisaged to develop learning materials, which could be most
authentic and secular, and free form any sectarian biases. The materials developed in these modules
satisfy the criteria of secularism and democracy and, in most cases, have research-based
authenticity. The materials have been developed under the guidance of an expert advisory
committee comprising known scholars of Yoga education from different parts of the country and
from different Yoga schools of thought.
Each module is divided into units of study which provide a theoretical base to the main theme.
The last unit in each of the modules is practice-based. In the last unit, which is named
“Practicum”, the yogic techniques including Āsanas, Prāṇāyāma, Bandhas, Mudrās or Kriyās (ṣaṭ
karma) have been systematically explained stepwise and illustrated with the help of graphics or
photos of postures. Along with procedures of the concerned yogic practices, precautions or special
instructions, if any, have been clearly mentioned so that the sādhaka, after initial training under the
guidance of an adept practitioner can practise on one’s own. Do’s and Don’ts have been given as
and when required.
The presentation of the content is in self learning mode, for the Yoga teacher is not expected to be
present all the time, especially in the evening and morning which are the most suited occasions for
practising Yoga techniques.
6 Yoga Education
Every unit of study starts with an introduction to the unit. Then, before presenting the content, its
learning objectives have been zeroed-in in terms of observable or testable behaviours. Then, there
are in-built exercises/activities which help in comprehending the concept of Yoga techniques.
Some suggestive answers have been provided for each of the activities at the end of the module.
To stimulate curiosity and thinking for each unit, some reflective questions are provided. To obtain
a synoptic view of any unit, a summary of the unit is provided at the end of each unit.
The unit on ‘Practicum’ contains general guidelines as well as those which are special to a particular
posture. I am fully confident that having gone through the modules, the teacher educators and the
would-be teachers would feel a perceptible difference in their personality. They are likely to be
happier, healthier persons and will be able to do teaching and learning confidently and effectively.
Both the teacher educators as also graduating teachers entering the classrooms to teach will be able
to practise Yoga education for themselves, as also facilitate its practice in their students.
Let’s join hands to make Yoga Education a national success.
New Delhi H.R. Nagendra

June 8, 2015 Chair of Expert Advisory Committee

Acknowledgement
The development of the Yoga Modules for D.El.Ed, B.Ed. and M.Ed. programmes has been a
mammoth task though with pleasant and enriching experiences for all those involved in this. On
completing this Module for M.Ed., we want to express our profound gratitude to Guru Ji
Prof. H.R. Nagendra, Chancellor, SVYASA University, Bangalore and other members of the
Expert Advisory Committee, namely Swami (Dr.) Atmapriyananda, Vice-Chancellor, Rama
Krishna Mission Vivekananda University, Belurmath: Swami (Dr.) Mangalteertham, earlier with
Bihar School of Yoga, Munger; Shri O.P. Tiwari, Secretary, Kaivalya Dham, Lonavala, Pune;
Dr. Ishwar V. Basavaraddi, Director, Morarji Desai National Institute of Yoga, New Delhi;
Dr. Rajvi Mehta, Chief Scientist, Iyengar Yogashraya, Mumbai; Dr. Chinmaya Pandya, Pro-Vice
Chancellor, Dev Sanskriti Vishwavidyalaya, Haridwar; Prof. G.D. Sharma, Head, Deptt. of Yoga,
Patanjali Yogpith, Haridwar. The advisory committee was the real impetus and guiding force in
preparing the curriculum and suggesting the modus operandi of the production of these modules
on time without compromising with the quality.
Our special thanks are due to Dr. Parimal Devnath from Pune and Dr. Sadhana Arya, Guest
Faculty at MDNIY, New Delhi who incessantly worked day and night in preparing this module;
and especially to the Editor Dr. Ishwar V. Basavaraddi, who extended all kinds of help and
guidance till the final production of the volume.
The NCTE expresses their heartfelt gratitude to the Morarji Desai National Institute of Yoga
(MDNIY), New Delhi in a very special way, for they provided us for use in this volume copies of
the real photos, displaying the posture/poses of different yogic practices. For this gesture, we have
no words to express our heartfelt thanks, especially to Dr. Basavaraddi, Director, MDNIY, who
has throughout been our guide in this venture of national interest, significance and utility.
We are also thankful to Dr. Rakesh Tomar, Under Secretary (Academic) who helped in various
ways in administrative jobs required for the production of this module. The NCTE is grateful to
Shri K. Vishvanathan the graphic artist who designed the cover page in a very symbolic and
creative form which has added greatly to the get-up of the module. We are especially thankful to
Shri Amit Kumar for his flawless skill in page making and composition of the Module. Our thanks
and acknowledgement are also due to Ms. Kanika Dhillon and Mr. Umesh Kumar, who provided
all kinds of Secretarial and administrative assistance, without which the work probably could not
have been completed in this short duration.
On behalf of the Chairperson and my personal behalf, a very special thanks to Prof. B.S. Dagar
who has single-handedly steered the development of all the Modules and has gone through the
entire work meticulously in consultation with the Chairperson, and has coordinated between the
Expert Advisory Group, the writers, the editors, designers, and printer for this fruitful outcome.
On behalf of NCTE and my personal behalf, our gratitude to Prof. Santosh Panda, Chairperson,
NCTE who has been the real guiding force and front leader for many reforms and developments
at NCTE, including the present venture.
New Delhi Juglal Singh

June 8, 2015 Member Secretary
8 Yoga Education
About the module
You are welcome to this special component of your D.El.Ed. curriculum – the Yoga
education – which is being included for the first time as an essential component. As you know,
Yoga has its roots in ancient Indian culture and civilization aiming at a fuller development of
human personality, impacting upon its different dimensions and facets – the individual and
social; emotional and cognitive, psychomotor and behavioural, and eventually moral and
spiritual. Yoga, if regularly and properly practised, can transform an individual into a vibrant
personality, full of energy and enthusiasm. It can give you peace, poise and tranquillity;
resistance against diseases and holistic health, a sharp memory, concentration and a creative
mind.
It is for this reason that the teachers need to be initiated into the field of Yoga, which is now
recognized, accepted and practised all the world over as a way of life.
Second, it is a truism that for spreading the message of Yoga and making it a mass movement
no other agency, except that of the teachers can be most effective; therefore, inclusion of Yoga
education in teacher education cannot be over emphasized.
So, dear student, in view of the educational significance of Yoga education, the Yoga education
of D.El.Ed. programme is given 4 credits, equivalent to a full-fledged course. It is further
divided into theory and practicum components, each component carrying equal weightage. But
since the practicum component requires more practice hrs in comparison to those required in
the theory of equal weightage, it was decided to allot learning hrs to theory and practice in the
ratio 1:2 (i.e. for one hour for theory and 2 hours for practicum) are needed. Therefore, total
time allotted to theory becomes 216 = 32 hours and practicum 232 = 64 hours, where one
credit is defined as one hour of study per week for 16 weeks for theory or two hours of study
for 16 weeks for the practicum. The practicums include time spent on practising the Yoga
techniques like the āsanas, prāṇāyamas, bandhas and mudrās. It also includes time spent on
performing other cognitive or practical activities as mentioned in the text.
In main, the module comprises a total of 7 Units (6 theory and 1 practicum).
Module Objectives
These seven Units are developed keeping in view the following objectives:
After going through this module, you will be able to:
 Give a brief history of the development of Yoga through the ages.

 Mention and describe the important practices and principles of Yoga.
 Clarify/illustrate through examples how Yoga is important for healthy living.
 Name some important yogic texts and give a synoptic view of the same, both Patanjali and
Haṭha yogic texts.
 Explain some important yogic principles of healthy living.
 Explain, how Yoga practices can be applied for improvement of concentration, eye sight
etc.
 Relate the applications of Yoga practises for anger management.
 Explain the contribution of Yoga in the development of stamina, endurance, flexibility etc.
Units in the Module

In order to realize the objectives of the module the following Units of study have been designed
and included in it.
Unit 1
In this Unit, which is titled as “Introduction to Yoga and Yogic Practices”, attempt is made to
introduce the student to the discipline of Yoga, explaining its origin meaning, and principles;
and to orient them to the different practices that were developed over the ages by sage like
Patañjali, Svātmārāma, Gorakṣanātha and others.
Unit 2
Unit 2 is titled as “Introduction to Yogic Texts”. Its aim is to enable students to obtain the most
authentic view of Yoga philosophy and its practices. A brief introduction is given of the
different original texts written on Yoga by the propounders of both schools – the Rāja Yoga
and the Haṭha Yoga.
Unit 3
Unit 3 is titled as “Yoga and Health”. Obviously it deals with the application of yogic
principles and practices to make life healthier and happier. In this unit there is a brief mention
of the Pañcakoṣa and its relevance in our lives. The concept of holistic health and wellness has
also been explained with examples as also how yogic practices can help in obtaining holistic
health has been zeroed in.
Unit 4
This Unit deals with the application of Yoga – its practices and principles to the lines of young
student studying in elementary school. Obviously, the Unit explains how yogic practices can be
helpful in the improvement of concentration, memory, eye-sight and how these practices can be
used for voice-culture.
Unit 5
The objective of developing Unit 5 is to help students in their cognitive – affective domain,
which contain the application of Yoga practices for enhancing the IQ of students as well as the
techniques which can trigger their creative potential. The Unit also discusses the techniques
which can help us manage our anger, which if not controlled can stifle our intellectual and
creative development.
Unit 6
This Unit aims at the physical development of the students and is purely applicative in nature.
The unit illustrates the use of Yoga practices for developing and strengthening the stamina,
endurance, flexibility of the body, lung capacity and ultimately the longevity.
Unit 7
In the earlier six Units of this module, our purpose was to discuss how Yoga principles and
practices can be helpful / useful for us (if practiced regularly and properly). But the question is
how to practise these techniques so that the desired results are obtained. This Unit is written to
answer this question. It comprises the Yoga techniques and practices as recommended in the
Haṭha Yogic texts and which, in the recent past, gained scientific authenticity through a
constant process of experimentation and verification of their stated claims vis-à-vis our
physical, cognitive/intellectual health and development.
10 Yoga Education
Unit 1: Introduction to Yoga
and yogic practices
Structure
1.1 Introduction
1.3.1 Definitions of Yoga
1.3.2 Misconceptions about Yoga
1.3.3 Basis of Yoga
1.4.1 Vedic period
1.4.2 Pre-classical period
1.4.3 Classical period
1.4.4 Yoga in medieval times
1.4.5 Yoga in modern times
1.4.6 Psychological aspects leading to origin of Yoga
1.5.1 Yamas
1.5.2 Niyamas
1.5.3 Yogāsanas
1.5.4 Prāṇāyāma
1.5.5 Pratyāhāra
1.5.6 Dhāraṇā
1.5.7 Dhyāna
1.5.8 Samādhī
1.5.9 Aims and objectives of Yoga
1.5.10 Yogic practices: Do’s and Don’ts
1.6.1 Karma Yoga
1.6.2 Bhakti Yoga
1.6.3 Rāja Yoga
1.6.4 Jñāna Yoga
1.7 The two schools of Yoga: Rāja Yoga and Haṭha Yoga
1.9 Summary
1.1 Introduction
Despite our own true nature which is blissful, people usually become far too distracted
with their own mind and body and material objects. They lose sight of this fundamental
truth. This false identification makes us feel imperfect, limited, sorrowful and at a loss.
Yoga seeks to provide people with a way to cast off this ignorance and become aware of
their true divine Self. The goal is to free a person from those imperfections and to unite
him or her with their Supreme Universal Self.
Yoga not only provides techniques for the growth of human beings from their animal
level to heights of perfection, it carves out a way of life for them. Yoga way of life is
characterized by peace and tranquility, harmony and health, love and happiness,
precision and efficiency. The drive for such a way of happy life is not an indiscriminate
Yoga education (D.El.Ed.)
instinctive drive of an animal-man. The drive is featured by discrimination, right

understanding of happiness and harmony and a calculated adoption of a suitable value
system congenial to the accomplishment of increasing happiness. The drive and the
norms are prescribed by the Universal law.

After going through this Unit, you will be able to:
 relate why Yoga education is significant in one’s life;
 define Yoga according to Patañjali;
 identify some of the misconceptions about Yoga;
 trace the development of Yoga through the ages;
 differentiate between Rāja Yoga and Haṭha Yoga;
 enlist and explain the 5 yamas and 5 niyamas and relate their significance in life;
 explain how Yoga is useful in living a healthy life;
 name and demonstrate at least 6 Yogic practices including āsanas, prāṇāyāma, and
kriyās; and
 classify different Yogic practices, useful in healthy living.

The term Yoga has its verbal root as (Yuj) in Sanskrit. Yuj means joining (Yujyate anena
iti Yogaḥ). Yoga is that which joins. What are the entities that are joined? In the
traditional terminology it is joining of the individual Self with the universal SELF. It is
an expansion of the narrow constricted egoistic personality to an all pervasive, eternal
and blissful state of REALITY.
Pātañjala Yoga is one among the six systems of Indian philosophy known as
Ṣaḍdarśanas. One of the great Rṣis (Seers), Patañjali, compiled the essential features and
principles of Yoga (which were earlier interspersed in Yoga Upaniṣads) in the form of
‘Sūtras’ (aphorisms) and made a vital contribution in the field of Yoga, nearly 4000
years ago (as dated by some famous western historians). According to Patañjali, Yoga is
a conscious process of gaining mastery over the mind.
The scope of Yoga as portrayed in the Bhagavadgītā and Upaniṣads is far more
comprehensive. As Swami Vivekananda puts it "It is a means of compressing one's
evolution into a single life or a few months or even a few hours of one’s bodily
existence". In general, there is a growth process due to interactions with nature in all
creation. But it may take thousands and millions of years for this natural growth; that is
the long, instinctive way in animals. Manas, endowed with discrimination power,
conscious thinking faculty, the intellect (Buddhi) and well-developed voluntary control
systems, aspires to accelerate his growth. Yoga is that systematic conscious process
which can compress the process of man's growth greatly.
Sri Aurobindo emphasizes on all-round personality development at the physical, mental,

intellectual, emotional and spiritual levels. He means by Yoga a methodical effort
towards self-perfection by the development of the potentialities latent in the individual. It
is a process by which the limitations and imperfections can be washed away resulting in
a super human race.
12 Yoga Education
Introduction to Yoga and Yogic practices
Thus, Yoga is a systematic process for accelerating the growth of an individual in his or
her entirety. With this growth, one learns to live at higher states of consciousness. Key to
this all-round personality development and growth is the culturing of mind.
1.3.1 Definitions of Yoga

Yoga – mastery over the mind
As mentioned earlier, Patañjali defines Yoga in his second aphorism – Yogaś citta vṙtti
nirodḥaḥ (Yoga Sūtra: 1.2). Yoga is a process of gaining control over the mind. Control
involves two aspects – a power to concentrate on any desired subject or object and a
capacity to remain quiet for quite some time. All of us have been developing the first
aspect namely concentration. Rarely, the second capacity of man, to remain calm and
silent, has been harnessed. Hence, Yoga mainly emphasizes, this second aspect. In Yoga-
Vāsiṣṭha one of the best texts on Yoga, the essence of Yoga is beautifully portrayed thus,
'manaḥ praśamanopāyaḥ Yoga ityabhidhīyate' – Yoga is called a skilful trick to calm
down the mind. It is an (Upāyaḥ), a skilful subtle process and not a brutal, mechanical
gross effort to stop the thoughts in the mind.
An unskilled layperson trying to repair a television set is almost sure to spoil it, while an
experienced and skilful person knows exactly what to lay hands on and to rectify the
malfunctioning. He operates at the right place. Knowledge is the key.
Similarly, in the control of mind, a novice tries hard and gets disgusted when she/he
finds himself more messed up, while Yoga gives him/her the necessary techniques to
operate at the right place at the right time to gain complete mastery. This skill is the trick
of allowing the mind to calm down and not to use brutal force to stop it.
In action, Yoga is a special skill which makes the mind reach its subtler state: 'Yogaḥ
karmasu kauśalam' (Gītā 2.50). Yoga is dexterity in action. The dexterity is in
maintaining relaxation and awareness in action. Relaxed action is the process. Efficiency
in action is an outcome. Thus, Yoga is a skilful science of gaining mastery over the
mind. Yoga is popularly known as a process or a technique to reach the ultimate state of
perfection. However, Yoga is sometimes defined even as the states of higher powers and
potentialities and even as ultimate state of SILENCE. Further Yoga is also described as
the power of all creative endeavours and creation itself. We will now see how Yoga is
described as a state and a power in various Yoga and Upaniṣadic texts.
Yoga – a state
A person leaps into higher states of consciousness and learns to stay and act tuned to
these states. Yoga often refers to these subtle layers of the causal states of our mind,
Yogastha kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya
siddhyasiddhyo samo bhūtvā samatvaṁ Yoga ucyate. (Gītā 2.48)
Perform action, 0h, Dhanañjaya, being fixed in Yoga, renouncing attachments and
staying even – minded in successes or failures. Evenness is verily Yoga.
Thus, the subtle state of mind featured by 'Steadiness' is referred to as Yoga. Yoga is a
state of great steadiness at emotional level; balance of concentration and detachment at
mental level and homeostasis at body level. It integrates the personality by bringing
body-mind coordination in a well balanced way.

Thus, Yoga is:

 a process for elevating oneself through calming of mind,
 also the very states of higher, subtler layers of mind, and
 conceived as a creative power in man and that of the reality itself.
Activity 1
1. Explain the aphorism (Sūtra): Yogaḥ Karmasu Kauśalam.
1.3.2 Misconceptions about Yoga

A person appeared on a spacious dais with a long rope in his hand. Drawing the
attention of the curious audience he threw one end of the rope holding the other. The
rope went swirling up and stood vertically quite unsupported in mid air. The person
using the vertical rope as a ladder climbed up effortlessly to reach the top and saluted
the audience from his mid air position. This rope trick cannot be called as Yoga.
A long haired half naked person was seen ready to enter a pit which measured 211
meters and had been dug specially for the demonstration. He entered into it and then the
top of the pit is totally covered, so that no air could pass in it. The man remained inside
for several days. He emerged out of the pit after a long stay, fresh and agile, with no
symptoms of fatigue. This feat is called Bhūgata Samādhi. He is a great Yogī, the
common folk think. But, infact, he is not.
The demonstration of Bhūgata Samādhi, Siddhis, magic, mantra-tantra etc. is what most
people, even in India, associate with, when they hear the term YOGA.
To summarize, there are varieties of misconception as associated with Yoga. Many
persons who are laymen or not acquainted with the Indian culture and traditions think
Yoga as associated with:
 Religion – dogma, belief, cult or -ism

 Magic, trick, mysticism
 Physical culture – aerobics and anaerobics
 Mental concentration
 Self mortification, self torture
14 Yoga Education
But as we have seen earlier in various definitions, the true nature of Yoga is not so.
It is a complete system or better a Science or a way of life. Yoga being a way of life can
be applied irrespective of age, gender, profession, state, conditions, problems and
sufferings. Yoga can be applied in any/every human endeavour – personal, professional,
social, family and spiritual.
1.3.3 Basis of Yoga

The basis of Yoga is search for happiness. But we search happiness in the objects of
senses. The happiness is right within us. It is in silencing the mind. It is the state devoid
of thoughts. It is a state of Bliss, Freedom, Knowledge and Creativity. The Upaniṣads
also propound that this original state of Silence is also the causal state of the entire
creation. All those who are in search of greater and permanent happiness and bliss, those
who seek knowledge, those who want to be totally free and who aspire to become more
and more creative will have one single aim to reach, that is Silence, a state with no
thoughts! This happens when we tune ourselves to that blissful inner awareness.
Activity 2
1. Explain at least two misconceptions about Yoga.

Yoga means the classical Yoga system as set forth by Patañjali in the Yoga Sūtras.
Patañjali taught an eightfold (aṣṭāṇga) system of Yoga emphasizing an integral spiritual
development including ethical disciplines (Yama and Niyama), postures (Āsana),
breathing exercises (Prāṇāyāma), control of the senses (Pratyāhāra), concentration
(Dharaṇā), meditation (Dhyāna) and absorption (Samādhi). This constitutes a complete
and integral system of spiritual training.

However classical Yoga was part of the greater Hindu and Vedic tradition. Patañjali was
only a compiler of the teaching at a later period. Yogic teachings covering all aspects of
Patañjali Yoga are common in literature prior to Patañjali like the Purāṇas, Mahābhārata
and Upaniṣads, where the name Patañjali has yet to occur. The propounder of the Yoga
system is said to be Hiraṇyagarbha, who represents the creative and evolutionary force in
the universe.
Yoga can be traced back to the Ṛgveda itself, the oldest Hindu text which speaks about
yoking our mind and insight to the Light of Truth or Reality. Great teachers of early
Yoga include the names of many famous Vedic sages like Vāsiṣṭha, Yajñavalkya, and
Jaigiśavya. The greatest of the Yogis is always said to be Yogeśvara Kṛṣṇa himself, the
propounder of Bhagavadgītā which is called as Yoga Śāstra an authoritative work on
Yoga. Lord Śiva is also the greatest of the Yogis or Ādinātha.
Yoga has been part of man's activities directed towards higher spiritual achievements in
India. The history of Yoga is divided into five categories:
 Vedic period
 Pre-classical period
 Classical period
 Yoga in Medieval Times
 Yoga in Modern Times
1.4.1 Vedic period

The ancient texts of Vedas are the oldest scriptures in the world. The Sanskrit word Veda
means “knowledge” and ṛk means “praise”. Thus the Ṛgveda is a collection of hymns
that are in praise of a higher power. Other three Vedas are Yajur Veda (knowledge of
Yajña), Sāma Veda (Knowledge of chants), and Atharva Veda (knowledge of worldly
affairs given by the sage Atharvā). In Vedic period it was considered that the means to
higher attainment was the Knowledge or revealed to sages from the Universe through
meditation. It comprises three Yogas – Mantra Yoga, where the power of mantra,
through which the mantra becomes active as a tool of transformation in the mind, Prāṇa
Yoga – through Prāṇāyāma which energizes the vital force. Dhyāna Yoga – The word
dhī’, which means Buddhi or intellect is the root for the term ‘dhyāna’ or meditation. Dhī
is the higher and interior portion of the mind (manas), which enables us to perceive the
eternal truth. This cultivation of dhī or buddhi, the main faculty of discrimination, is the
main characteristic of Yoga, Vedānta and Buddhism.
To keep the mind solely on one object is contemplation. "Contemplation is that state in
which the tendencies of the concentrated mind begin to flow around one single notion
like an uninterrupted stream of oil, and the mental faculties (manas) remain without any
outward object.” The five characteristics of Dhyāna are: single thought, effortlessness,
slowness, wakefulness, effortless expansion. Any state of mind having these five
characteristics can be said to be as Dhyāna.
In the Maitrāyanī Upaniṣad; Yoga is spoken about as: Ṣaḍanga-Yoga – The uniting
discipline of the six limbs (ṣad-anga), as expounded in the Maitrāyanī-Upaniṣad:
(1) breath control (prāṇāyāma), (2) withdrawal of senses (pratyāhāra), (3) meditation
(dhyāna), (4) concentration (dharaṇā), (5) recalling and examination (tarka), and
(6) transcendental state (samādhi). Yoga is the state in which all our Indriyas are
beheld steadily i.e., a state of mastery over senses and mind, as portrayed in
Kathopaniṣad (2.5.4). The state of samādhi is preceded by the indiscriminate impressions
such as fog, smoke, sunlight, wind, crystals, etc. (Śvetāsvatara Upaṇiṣad 2.11).
16 Yoga Education
1.4.2 Pre-classical period

One of the most outstanding Yoga scriptures is the Bhagavad-Gītā, which was composed
around 5000 B.C. According to the Bhagavadgītā, there are four paths which lead to
establishing relationship with the Supreme. These have been designated as the Yoga of
perfect actions (Karma Yoga), the Yoga of perfect devotion (Bhakti Yoga), the Yoga of
perfect knowledge (Jñāna Yoga), and the Yoga of will power (Rāja Yoga).
The Bhagavadgītā consists of 18 chapters. Each chapter is called a Yoga. Each chapter is
a highly specialized Yoga revealing the path of attaining realization of the Ultimate
Truth. Bhagavadgītā gives specific knowledge regarding the purpose of human existence,
the immortality of the soul and our eternal relationship with the Supreme. This
knowledge applies to each and every one of us without exception.
1.4.3 Classical period

During the classical period, around 2nd century BCE, Patañjali wrote Yoga Sūtra,
comprising 196 aphorisms, elucidating the eight steps (Aṣṭāṇga) to reach the goal of
human life which is freedom from miseries of death and birth. This is known as the Yoga
of will power or Rāja Yoga or Aṣṭāṇga Yoga. (Explained in detail below in Section 1.5
of this Unit)
Buddha who existed a few centuries before this period taught us eight fold path
emphasising on meditation.
Vipāsanā is one of India's most ancient meditation techniques. Long lost to humanity, it
was revived by Gautama, the Buddha more than 2500 years ago. The word Vipāsanā
means seeing things as they really are. It is the process of self-purification by self-
observation. One begins by monitoring the natural breath to concentrate the mind. With a
sharpened attentiveness one proceeds to observe the changing nature of body and mind
and experiences the universal truths of the mortal and miserable life.
Pratyāhāra and cintana (contemplation) are two important wings of Yoga in Jainism.
1.4.4 Yoga in medieval times

Buddha (around 6th century B.C.) had popularized meditation on the entire sub-
continent. However, there was a point of disagreement that one cannot start the spiritual
practices with meditation immediately. One has to prepare oneself for meditation. During
6th century A.D. when the influence of Buddhism had declined, some great Yogis like
Matseyendranātha and Gorakṣanātha set out to purify the system. There were many
treatises on Haṭha Yoga written during this time.
The main texts written during this period are Haṭha Yoga Pradipika by Svātmārāma,
Gheraṇḍa Saṁhitā a conversational treatise, Haṭharatnāvalī by Śrinivāsa Yogī which
also discusses Āyurveda along with Yoga, Śiva Saṁhita, Siddha Siddhānta Paddhati by
Nityanātha etc.
Guru Gorakṣanātha is believed to be the founder of the Nātha Sampradāya and it is stated
that the nine Nathas and 84 Siddhas are all human forms created as Yogic manifestations
to spread the message of Yoga and meditation in the world. They were yogis, who
revealed samādhi to mankind. Guru Gorakṣanātha is thought to have authored several
books including: Gorakṣa Saṁhitā, Gorakṣa Gītā and Yoga Cintāmaṇi.

1.4.5 Yoga in modern times

Integral Yoga or Pūrṇa Yoga by Śri Aurobindo emphasised surrendering to the Divine
and an opening to the Divine Force so that it may work to transform one's being.
Sri Ramakrishna Paramahaṁsa, records the path of Bhakti Yoga and Divine love. To
Ramakrishna all religions are revelations of God in His diverse aspects to satisfy the
manifold demands of the human mind. One of the greatest contributions of Śri
Ramakrishna to the modern world is his message of harmony of all religions.
Swami Vivekananda summarised the Vedanta's teachings as follows:
 Each soul is potentially divine.
 The goal is to manifest this Divinity within by controlling nature, both external and
internal.
 Do this either by action (Karma Yoga) or worship (Bhakti Yoga), or psychic control
(Rāja Yoga) or philosophy (Jñāna Yoga)—by one, or more, or all of these—and be
free.
 This is the whole of religion. The doctrines, or dogmas, or rituals, or books, or

temples, or forms, are but secondary details.
1.4.6 Psychological aspects leading to origin of Yoga

Among the classical schools of Indian philosophy, the Patañjali Yoga school dating from
200 BCE to 300 BCE has been widely accepted as foundational as far as psychological
processes are concerned.
Patañjali's Yoga has essentially to do with the mind and its modifications. It deals with
the training of the mind to achieve oneness with the Universe. Incidental to this objective
are the acquisition of siddhis or powers. The aim of Patañjali Yoga is to set man free
from the bondage of matter. Mind is the subtlest form of matter and man freed from this
dragnet of citta or ahaṅkāra (mind or ego) becomes a pure being.
The mind or citta is said to operate at two levels-intellectual and emotional. Both these
levels of operation must be removed and a dispassionate outlook should replace them.
Constant vicāra (enquiry) and viveka (discrimination between the pleasant and the good)
are the two means to slay the ego enmeshed in the intellect and emotions. Vairāgya or
dispassion is said to free one from the pain of opposites – love and hate, pleasure and
pain, honour and ignominy, happiness and sorrow.
The easiest path to reach this state of dispassion and undisturbed tranquility is the path of
Bhakti or Universal love. Here, man surrenders his all – mind, soul, ego – to the Divine
Being and is only led on by the Divine will. This is termed as Iśvara praṇidhāna. This
calls for both personal and social discipline which are called as yamas and niyamas.
Friendly disposition (maitrī), compassion (Karuṇā, absence of jealousy, complacence
towards the virtuous (mudita) and ignoring the wicked (upekshā) must be consciously
cultivated which leads to cheerful disposition (citta prasādanam).
18 Yoga Education
Activity 3
1. What is the goal of Yoga, according to Patañjali?
2. Who are the propagators of Yoga in the modern times?

The Yoga of Patañjali is also called Aṣṭāṅga which comprises 8 limbs. These are: Yama,
Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dharṇā, Dhyāna, and Samāḍhi.
Yoga is more than just a physical discipline. It is a way of life—a rich philosophical
path. And the yamas (restraints) and niyamas (observances) are ten good common-sense
guidelines for leading a healthier, happier life for bringing spiritual awareness into a
social context. They are for you to think about and ponder over with a rational mind,
because Yoga is not about mindlessly accepting externally imposed rules—it is about
finding the truth for yourself—and connecting with it.

1.5.1 Yamas
The yamas as described in Patañjali`s Yoga Sūtra are only five, which are also known as
the great universal vows or the sārvabhauma mahā vratas, because they are not limited
by either class, creed, time or circumstances. They are the guidelines for how we ought
to interact with others. These are the social disciplines to guide us in our relationships
with others. These five yamas are:
• Ahiṁsā (non-violence),
• Satya (truthfulness),
• Asteya (non-stealing),
• Brahmacarya (celibacy), and
• Aparigraha (non-covetousness)
According to the Yajñavalkya Saṁhitā, ahiṁsā or non-violence is the awareness and
practice of non-violence in thought, speech and action. It advocates the practices of
compassion, love, understanding, patience, and worthiness.
Patañjali describes truthfulness as: "To be in harmony with mind, word and action, to
conduct speech and mind according to truth, to express through speech and to retain it in
the intellect what has been seen, understood or heard." A perfectly truthful person is the
one who expresses in his speech exactly what he thinks in his mind, and in the end acts
according to it.
Non-stealing or asteya is the third constituent of the yamas of Aṣṭāṅga Yoga. It upholds
forgoing the unauthorized possession of thought, speech and action. Asteya stands
against covetousness and envy. It advocates the cultivation of a sense of completeness
and self-sufficiency in order to progress beyond base cravings.
The Vedas, the Smṛtis and the Purāṅas all glorify the fourth constituent i.e. celibacy. It is
believed to be a behaviour, which brings man nearer to the Divine. This yama believes in
avoiding indulgence in all sensual pleasures, whether mental, verbal or physical.
The literal meaning of aparigraha, the fifth yama, is the non-accumulation of worldly
objects, caused by covetousness and attachment. Commentator Vyāsa says that this last
state of yama is attained when one remains totally detached from sensual pleasures of all
kinds and so effectively refrains from committing Hiṁsā or violence of any sort.
1.5.2 Niyamas
The niyamas are the second constituents of Aṣṭāṅga Yoga. It tells how we should interact
with ourselves, our internal world. The niyamas are about self-regulation—helping us
maintain a positive environment in which to grow. Their practice harnesses the energy
generated from the cultivation of the earlier yamas. Patañjali names five niyamas:
• Śauca or purity,
• Santoṣa or contentment,
• Tapa or austerity,
• Svādhyāya or self-education, and
• Īśvara-praṇidhāna or meditation on the divine/surrendering to His Will
Śauca implies both external as well as internal purity. In the words of sage Manu, water
purifies the body; truthfulness the mind; true knowledge the intellect and the soul is
20 Yoga Education
purified by knowledge and austerity. It advocates the practices of intellectual purity,

purity of speech and of the body.
The second niyama is that of contentment, which is described as not desiring more than
what one has earned by his honest labour. This state of mind is about maintaining
equanimity through all that life offers. Santoṣa involves the practice of gratitude and
joyfulness—maintaining calm at all costs. This state of mind does not depend on any
external causes.
Austerity (Tapa), the third niyama, is described in Yoga philosophy as power to
withstand thirst and hunger, cold and heat, discomforts of place and postures; observing
silent meditation and ritual fasts. It implies to a person who practices both mental as well
as physical austerity.
According to the commentator Vyāsa, self-education or svādhyāya consists of scriptural

studies. The scripture being, the Vedas and Upaniṣads together with the recitation of the
Gāyatri Mantra and the Om mantra.
Commentators describe Īśvara-praṇidhāna, the last of the niyamas, as the dedication of

all our actions performed either by intellect, speech or body to the Divine. The results of
all such actions are by definition, therefore, dependent upon Divine decision. The mortal
mind can simply aspire to realize the Divine through dedication, devotion, purification,
tranquility and concentration of the mind. This Divine contemplation spills over to all
aspects of the yogi`s life.
The benefits of practising yamas and niyamas
The yamas and niyamas help in managing our energy in an integrative manner,
complementing our outer life to our inner development. They help us view ourselves
with compassion and awareness. They help in respecting the values of this life, in
balancing our inner growth with outer restraint. In short they help us to lead a
conscientious life.
Yamas and niyamas are not about right and wrong. They are about being honest with the
true Self. Living according to these principles are living our lives in a better way, moving
towards an understanding, making it possible to ‘connect’ with the Divine.
1.5.3 Yogāsanas
‘Sthirasukhamāsanam.’ (P.Y.S. 2.46)
Āsana is to stay in a position firmly with ease.
That’s how Patañjali defines it. The purpose of āsanas or Yogāsanas or physical postures
is to use the body to gain health and mastery over the mind.
Yogāsanas are practised slowly and the positions are maintained for longer durations.
By doing so there is a reduction in the muscle’s tone. The main characteristic of this type
of practice is deep relaxation. There is conservation of energy, reduction of rājasika
(active) temperament, and reduction of excessive speed of the mind and it leads to stress
release. This is the key feature of āsanas. Āsanas make the mind tranquil – Manaḥ
Praśamana takes place, which in turn brings harmony in the brain. All the cells in the
brain start working in cohesion and the alpha rhythm is induced. It brings a balance
between the sympathetic and parasympathetic nervous system. It also brings a balance in
the autonomic nervous system and in the endocrine system, which in turn is responsible
for the reduction of stress. Āsanas can also lead us to a meditative state. By doing

Yogāsanas we can gain mastery over our own desires and this can lead us to overcome
worries, anxieties and tensions. It works at the deeper and subtler levels. Physical
exercises merely burn out the calories but do make you feel hungry all the time and
makes you gain weight in no time. But Yogāsanas reduce this craving of food and
hunger by gaining mastery over mind. There is physical personality development and
leads towards selflessness and promotion of positive health and bliss.
There are three stages in Yogāsanas: Sthira, Cira, and Sukha. Sthira, the first step, is to
make the āsanas more stable. There is a lot of effort involved and it should be done with
full concentration and will-power. Once the desired and right position are achieved, the
position is maintained without undesirable movements and bending of the body for
certain duration of time. Slowly and steadily, the duration is increased for a longer period
of time. This is the second stage known as Cira which is featured by relaxation. Patañjali
has given the trick as how to be steady with relaxation in the form of a sütra, ‘Prayatna
Śaithilya’ (PYS : 2.47.) i.e., to withdraw oneself from the effort. That is the reason why
the Yoga instructor keeps telling repeatedly to relax the whole body and enjoy the pain
with a smile on the face. One should keep telling to oneself, “Let me relax, let me relax,
let me not become tensed up, let me not get anxious”, while doing the āsanas i.e. to relax
by withdrawing the effort. The next stage or Sukha is a stage of bliss. Once one starts
maintaining the āsanas effortlessly with relaxation for longer duration, the general
tendency is that the mind starts wandering which is against the whole objective of
āsanas. So, how does one overcome that? Patañjali gives yet another trick: ‘Prayatna
śaithilyānantasamāpattibhyām (P.Y.S.: 2.47) i.e. to imagine the vast beautiful blue sky
or infinite ocean and allow the mind to stay to resonate, and to tune with the total infinite
object. It keeps the mind above dualities, ‘Tato dvandvānabhighātaḥ’ (P.Y.S.: 2.48).
This brings the stability and the balance, Samatva.
So, Yoga starts working from the physical level and moves towards subtler level – the
mind. It starts from the body level and moves towards muscular level, then the breathing
level, the mind or emotional level to maintain the balance and calmness of mind. By so
doing, one achieves Samatva the ideal state of body and mind.
Let us now try to understand the various sequencing of āsanas. How do we sequence
āsanas? Generally, they are sequenced as Standing postures, Sitting postures, Prone
postures and Supine postures, apart from the topsy-turvy postures. All those Yogāsanas
which are done while standing come under the standing postures and similarly the
āsanas which are done in the sitting posture fall under the category of sitting postures
and āsanas done by lying down on the abdomen are the prone postures. The āsanas done
by lying down on the back are the supine postures. For example, the standing postures
include: Ardhakaṭi cakrāsana, Pādahastāsana, Ardha cakrāsana, Parivṛtta Trikoṇāsana
etc. In this standing posture, one does the side bending, backward and forward bending,
etc. And the sitting postures include: Vajrāsana, Paścimottānāsana,
Ardhamatsyendrāsana etc. In the prone postures we have Śalabhāsana, Bhujaṅgāsana,
Dhanurāsana etc. and in the supine postures we may have āsanas like Śavāsana,
Sarvāṅgāsana, Halāsana etc.
Classification of āsanas
Āsanas can be classified as Cultural, Relaxational and Meditative postures. The
Śavāsana, the Makarāsana (the crocodile postures), Śithila Tāḍāsana and Śithila
Dhanurāsana are called Relaxation postures. While the Padmāsana, Siddhāsana, the
Vajrāsana and the Sukhāsana are known as the meditative postures. All the remaining
postures are called cultural postures. These postures are meant essentially to culture our
personality. For example, there are people (B-type) who are very shy and their shoulders
droop forward and they have shrunken faces. To bring confidence, to shatter the shyness
22 Yoga Education
and to become bold and dynamic, the best prescription is to practise the cultural Āsanas
the back bending postures or the Cakrāsana, Bhujaṅgāsana (the cobra postures), the
Ardhacakrāsana (standing bending backward) and Suptavajrāsana. On the other hand,
there are people who are born A-type – very egoistic and go-getters. And these people
always have their shoulders back and heads up and for such people, humility has to be
brought in and the front bending postures like Paścimottānāsana, Śaśāṅkāsana, front
bending Pādahastāsana are prescribed to overcome the egotistic characters and to
develop the pleasing and blossoming personality. Therefore, every cultural Āsana has
been designed to build the personality.
These are some of the basic classification of the Āsanas or Yogic postures.
Activity 4
1. What are the eight limbs of Aṣṭāṅga Yoga?
2. Write the names of 5 niyamas and the 5 yamas in proper order.

3. How are Āsanas classified?
According to Patañjali:
‘tasmin sati śvāsapraśvāsayorgativicchedaḥ prāṇāyamaḥ. (P.Y.S. 2.49)
i.e., to cut the speed of inhalation and exhalation is Prāṇāyāma. Prāṇa is related to
breathing and when one starts controlling the breathing rate, one starts Prāṇāyāma. The
respiratory system acts voluntarily and as well as involuntarily. When it is voluntary in
nature, the breathing is done according to one’s wish. But, when one is not conscious of
it, breathing goes on automatically at a particular speed. The normal speed is 15 to 18
breaths (inhalation together with exhalation) per minute. What one does in Prāṇāyāma is
to use the voluntary mode to reduce the breathing rate and also to balance the breath
between the two nostrils.
Cleansing is the first step in Prāṇāyāma. It is very necessary to see that our respiratory
system comes under our control. It involves the fast breathing technique, called as
Kapālabhāti. It cleanses the respiratory tracts. Kapāla means skull and Bhāti means to
shine. The fast breathing stimulates the brain cells and makes the skull shine. It is
done by active exhalation from both the nostrils followed by automatic inhalation. The
whole activation takes place in the abdomen by pulling the stomach inwards and
allowing the breathing to exhale as a burst. The whole breath should come out as a burst.
When it’s done with both the nostrils it is called Both Nostrils Kapālabhāti. But, when
it’s done with alternate nostrils, bursting through the left first and then through the right,
it is called Alternate Nostril Kapālabhāti. Normally the speed should be 120 strokes per
minute i.e. 120 inhalations and 120 exhalations in one minute. Kriyās cleanse the system
by decreasing the carbon di-oxide concentration in the blood and increasing
concentration of oxygen in the blood. Kapālabhāti cleanses the respiratory system.
Either Both Nostril Kapālabhāti or Alternate Nostril Kapālabhāti gives rise to the same
effect. There is oxygenation of the system and also the stimulation of the brain cells, as
the brain gets full by oxygenated blood supply. It increases memory and concentration
power and greater authority on mind emerges.
The next step is normalizing the breath. It is done with the practice of sectional
breathing. The process of inhalation and exhalation makes one cycle of breathing.
24 Yoga Education
The normal breathing rate is 15 to 18 per minute. But certain people have shallow breath
due to wrong habits and in most of the people suffering from respiratory problems, it is
found that the breathing rate is very fast.
The simplest Prāṇāyāma is to sit relaxed in any meditative position and breathe in and
out slowly. This is Sulabha Prāṇāyāma. To progress, feel the cool air entering in and the
warm air coming out. Feeling the whole body getting energised while we breathe in and
relaxation of the whole body while we exhale slowly helps in further progress. This
Prāṇāyāma can be done in standing, sitting or lying down positions and at any time of
the day.
Different types of Prāṇāyāma can be classified into four main categories:
1. Balancing Prāṇāyāma
2. Sensitizing Prāṇāyāma
3. Cooling and awareness developing Prāṇāyāma
4. Resonance and laya Prāṇāyāma
In Nādiśuddhi Prāṇāyāma, inhalation is done slowly through left nostril and exhalation
through the right nostril; the next inhalation is done through the right nostril and
exhalation now through the left nostril. This makes one cycle. This practice brings
balance in the prāṇa and cleanses the prāṇic channels. The Upaniṣads indicate that there
are 7.2 million nāḍis in the body through which the prāṇa flows. One of the five major
prāṇas called Vyāna goes through all the 7.2 million nāḍis. Any imbalance in the prānic
flow is shown as imbalance between Iḍā (left nostril) and Piṅgalā (right nostril).
Nāḍiśuddhi Prāṇāyāma brings balance between these two. Therefore, it is also called as
the Balancing Prāṇāyāma.
The next practice is the Ujjāyī Prāṇāyāma. It is a sensitizing prāṇāyāma. It consists of

partially closing the epiglottis and allowing the air to scrub through the trachea and the
wind pipe producing a hissing, frictional sound of scrubbing (as opposed to any vocal
sound). It sensitizes the region around throat.
The next category of Cooling Prāṇāyāma consists of three classical procedures: Śitalī,
Sītkāri and Sadanta. In Śitali Prāṇāyāma, the tongue is folded and protrudes out of the
mouth like a beak of a crow. The inhalation is through this beak and exhalation is
through the nostrils. One can easily feel the cool air going in and the warm air flowing
out. Under the Sītkāri Prāṇāyāma, the tongue is folded backwards into the mouth so that
the tip touches the upper palate. Inhalation is done through both sides of the tongue and
exhalation is through the nostrils. In Sadanta, the teeth are gently clenched with the tip of
the tongue touching the back of the teeth. The inhalation is done through the crevices of
the teeth and exhalation through the nostrils.
The next category of Resonance Prāṇāyāma starts with Bhrāmarī Prāṇāyāma. Here,
inhalation is normal through the nostrils but the sound of a female honey bee is produced
while exhaling. It produces a resonance throughout the body bringing a soothing effect
and calming the mind. It can be practised by all and in any position: even severe cancer
patients can do this while lying down.
1.5.5 Pratyāhāra
The essence of Pratyāhāra is to use the senses to gain mastery over the mind.
Pratyāhāra consists of two words prati and āhāra meaning denying the senses of their
food viz., controlling senses from rushing towards their objects and thereby controlling
the mind.

1.5.6 Dhāraṇā
Initially there were several subjects with indefinitely many thoughts floating in the mind.
With concentration it is reduced to one subject with several thoughts and then it is
brought to one subject and to a single thought. This is the stage of Dhāraṇā. Patañjali
says, Deśabandhaścittasya dhāraṇā (PYS:3.1) which is binding the mind on a single
thought. In this connection we can profitably see the procedure of Trāṭaka. Keeping a
burning candle at eye level and concentrating by focussing on the single thought of the
tip of the wick of the candle. This is dhāraṇā.
1.5.7 Dhyāna
The next step to Dhāraṇā is Dhyāna or meditation. If Dhāraṇā is focussing, then Dhyāna
is de-focussing. Patañjali gives us the concept of Dhyāna as an effortless Dhāraṇā. As
opposed to the focussing under Dhāraṇā, there is total de-focussing under Dhyāna
effortlessly. This is the seventh limb of Patañjali’s aṣṭāṅga Yoga.
1.5.8 Samādhī
The mind in grossest form with a host of random thoughts is brought into a state of
Dhyāna, first by concentration and then by Dhāraṇā (focussing) and then by Dhyāna
(de-focussing). From here, one goes to the eighth limb called the Samādhi: Samyak
ādhīyate iti samādhi i.e., deep absorption or super-consciousness.
Activity 5
1. What are different types of Prāṇāyāma?
26 Yoga Education
1.5.9 Aims and objectives of Yoga

 To remove ignorance (avidyā or lack of awareness of reality) from life, egoism
(asmitā), attachment-aversion (rāgadveṣa), fear of death (abhiniveśa)  elimination
of these 5 afflictions from life.
 To enter into a state of highest consciousness that manifests in life as Satya (Truth),
Bodha (Pure Consciousness), Jñāna (Absolute Knowledge), Ānanda (Bliss), and
Prema (Love).
 Awakening to the real Self.
1.5.10 Yogic practices: Do’s and Don’ts

Haṭha Yoga practices bring certain powers (such as clairvoyance and clairaudience)
called siddhis, about which Svātmārāma cautions the aspirant, that if she/he does not
practice with the proper attitude, there is danger that she/he will misuse these powers.
(Patañjali calls the siddhis worthless and a hindrance to the true goal of Self−realization).
Svātmārāma says that practice has to be done without thinking of its fruits, but with
steadfast attention, living a chaste life and moderation of food. One should avoid "bad
company, proximity to fire, sexual relations, long trips, and cold baths in the early
morning, fasting, and heavy physical work". Yoga cannot be experienced "by wearing
Yoga garments, or by conversation about Yoga, but only through tireless practice".
Through the practice of Haṭha Yoga, the body and the mind are refined and purified, and
the disciple becomes worthy of acceptance by the master, to be freed from bondages.
Ensnared by the results, one may start over-doing the Yoga practices. Deep sensitivities
may sometimes increase the selfishness of man. Unless precautions are followed, one
may end up in disasters. Yoga could become hazardous.
‘Na haṭhāṭ na balāt’, ‘Not by excessive brutal pursuits, not by force’ is the formula
for quick progress. It is an intelligent management, a skilful process that hastens growth.
This is the guideline in Yoga.

The human personality can be divided broadly into four fundamental categories:
emotional, active, intuitive and volitional. Patañjali has clearly understood this fact that
each person has a different temperament and inclinations according to predominance of
one or more of these categories. He, therefore, knew that the Yogic path had to be
designed to suit the specific characteristics of an individual. Therefore, he suggests:
Bhakti Yoga for those who are emotionally and devotionally inclined (refer to 1:23; 2:1;
2:23, 2:45; etc.).
Jñāna Yoga for those who are intuitive by nature. He recommends reflection and enquiry
into the real meaning of AUM (1:27-29) and also explains much of Sāṁkhya philosophy
(2:20, 21 etc.) as a means to higher realization. He also makes it clear that all mental
knowledge is limited.
Rāja Yoga or Pātañjala Yoga for those with strong willpower; this is the theme of the
entire scripture.
Karma Yoga for those who are active by nature, though is not particularly mentioned, but
certainly it is implicit in many Sūtras. For example, the yamas and niyamas signify the
Karma Yoga in daily actions and duties. Karma Yoga is also implicit in the verses on
Bhakti Yoga.
Patañjali knew that success in Bhakti Yoga leads automatically to success in Rāja Yoga;
Jñāna Yoga leads to perfection of Rāja Yoga, and so forth. He knew that a person on the
path of Yoga must integrate his whole being. Petty-mindedness and egoism have to be
removed by any available method. All negative and limiting functions of the mind have
to be controlled.
The stopping of the vṛttis (mental modifications) can be achieved by vairāgya
(detachment) and abhyāsa (practice of Yoga). (1:12)
This statement includes all paths and techniques of Yoga. None are excluded. They all
lead to success in Yoga.
1.6.1 Karma Yoga

The 4 major laws of Karma Yoga are described in Bhagavadgītā so that you can enjoy
every moment of your work totally free from all stresses.
a) work with a sense of duty;
b) work without getting intensely attached (focussed attention) to the work;
c) never allow the anxieties about the results interfere with your mind during the
currency of the job;
d) accept failure and success with equanimity.
Using these techniques of Karma Yoga we learn the art of ‘working in relaxation’ with
total ‘Awareness in Action’. Not losing sight of the innate bliss and poise, the path of
work teaches us to interact in society judiciously and effectively. To retain this
objectivity and attunement to a clearer and more subtle state of mind, as a judge does
while hearing the powerful arguments of both the parties, is the trick of Karma Yoga.
The regular release of stress & tension helps us to spread the insight throughout the
action phase. Application of the Karma Yoga techniques help to reduce the accumulation
of tension and stress and thus makes the possibility of a tension free life, a reality.
1.6.2 Bhakti Yoga

Bhakti signifies both devotion and loving attachment to the Divine. Strictly the word
denotes ' participation' (from the verbal root bhaj "to participate, to partake”). The Yogī
on the devotional path literally participates in the Divine through surrender, devotion,
service, worship and finally is drawn into mystical union with the Divine.
Bhakti has been an all-pervasive concept in the philosophical and religious traditions of
India. Nārada Bhakti Sūtra (NBS) is a premier treatise on the nature of bhakti that
emphasizes the connection between bhakti and prema and treats the age-old enigma
about the nature of love in an original fashion.
Bhakti softens the heart and removes jealousy, hatred, lust, anger, egoism, pride and
arrogance. It infuses joy, divine ecstasy, bliss, peace and knowledge. All cares, worries
and anxieties, fears, mental torments and tribulations entirely vanish. The devotee is
freed from the wheel of births and deaths. He attains the immortal abode of everlasting
peace, bliss and knowledge.
The path of bhakti is prevalent in this entire universe and it is for all the Souls of this
universe. It remains the same in all times and it is directly related to the Soul and the
28 Yoga Education
Supreme Soul is above caste, creed, sect and nationality. Bhakti is the pure love of your
heart that longs to meet the Divine beloved of your Soul in this very lifetime.
1.6.3 Rāja Yoga

We all possess the “will” power as a manifestation of the freedom at the mind level.
‘Man is the maker of his own destiny’. In today’s time if we are suffering from various
problems, suffering from ill health, tensions and stresses; these are of our own making.
Therefore, it is for us to change ourselves; to overcome these miseries and grow to reach
higher states of bliss, creativity, and freedom.
When we recognize this freedom within us and make a resolve to develop ourselves
towards higher levels of consciousness, the journey begins. As we journey further
difficulties and hurdles crop up at every step. Techniques needed to systematically
channelize our will-power to solve these problems form the core of Rāja Yoga. The steps
are discussed in detail under Aṣṭāṅga Yoga.
1.6.4 Jñāna Yoga

Jñāna Yoga is the path of intellect and the path of analysis. This is also the Yoga of
wisdom and has its own methodology. The methodology centers around hearing called
as śravaṇa, recalling & analyzing called as manana, dwelling & meditating is
nididhyāsana. The age of science has made man a rational being. Intellectual sharpness
is imminent. Analysis forms the tool. The path of philosophy (Jñāna Yoga) is apt for the
keen intellectuals and is centered around the analysis of ‘happiness’, the vital
contribution of the Upaniṣads.
The contemplation starts dwelling on those truths which have been enunciated and which
are logically accepted. This is sādhanā or deep meditation. This is also the deep
contemplation of the Jñāna Yoga. As we go deeper and deeper into the meditation, we
start unravelling higher and higher dimensions and an individual comes to the conclusion
 ‘I am that blissful awareness’ or infinite consciousness’. This is Jñāna or realization.
Activity 6
1. What are the 4 major laws of Karma Yoga?

1.7 The two schools of Yoga: Rāja Yoga and Haṭha

Yoga
Patañjali’s Yoga is Aṣṭāṅga – Yoga or Yoga with eight limbs. This Yoga deals with the
discipline of the mind and its psychic powers. Haṭha Yoga emphasises the methods of
bodily control and regulations of breath.
The culmination of Haṭha Yoga is Rāja Yoga. A progressive Sādhanā (self effort;
spiritual practice) in Haṭha Yoga leads to the accomplishment of Rāja Yoga. Haṭha Yoga
is a ladder to ascend the stage or summit of Rāja Yoga.
Purification of the body and control of breath is the direct aim of Haṭha Yoga. The ṣaṭ-
karmas or six acts of purification of the body are Dhauti (cleansing of the stomach),
Basti (natural form of enema), Neti (Cleansing of the nostrils), Trāṭaka (unwinkingly
gazing at some object), Nauli (churning of the belly) and Kapālabhāti (removal of the
phlegm through a certain kind of Prāṇāyāma). [Prāṇāyāma = regulation and restraint of
breath]. The body is rendered healthy, light, strong and steady by the practice of Āsanas,
Prāṇāyāma, Bandhas and Mudrās. The achievement of physical fitness and worldly
power, is a method to prepare the student for the rigors of Rāja Yoga.

We may sum up the true nature of Yoga as under:
 Yoga is science and art of realizing the Absolute i.e. the ultimate reality or supreme
consciousness.
 Holistic living i.e. physical, mental, emotional, intellectual, social and spiritual well
being.
 Science of health, harmony and happiness i.e. (“HHH”), where health, harmony and
happiness connote as under:
 Health (Holistic Health) – Physical, emotional, mental, intellectual, social and
spiritual well being.
 Harmony – Inner harmony (body, mind and emotion) and outer harmony
(social, professional)
 Bliss – Permanent state of happiness or the state of bliss or the ānandamaya koṣa
– this is the stage of self-realization.
We have understood that Yoga in its general methodology for the growth of man to
divine heights includes techniques useful for therapeutic applications in making man
healthier.
Yoga is a process of all round personality development attained through:
i) deep relaxation at muscular level brought out by āsanas,
ii) slowing down of breath and maintaining balance at prāṇic level brought out by
Prāṇāyāma and breathing practices,
iii) increasing creative and will powers at mental level brought about by meditation,
iv) sharpening the intellect and calming down the mind at intellectual level by notional
correction and listening to discourses (Jñāna Yoga),
30 Yoga Education
v) enhancing the happiness in life and equipoise at emotional level brought about by
bhajanas, dhunas and devotional sessions (Bhakti Yoga),
vi) manifesting the innate divinity in man in all aspects of life brought about by
following the rules of Karma Yoga.
Integrated Yoga Practice Module for Healthy Living (60 mins.)
Practice Practice Rounds Duration

No.
Breathing Practice
Hands stretch breathing 33 2 min.
Ankle stretch breathing 5 1 min.
Rabbit breathing 5 1 min.
Śaśāṅkāsana breathing 5 1 min.
Instant Relaxation Technique
(IRT) - 1 min.
Loosening Exercises
Jogging - 2 min.
Forward and backward bending 10 20 sec.
Side bending 10 20 sec.
Twisting 10 20 sec.
Pavanamuktāsana Kriyā 521010 2 min.
Quick Relaxation Technique
(QRT) - 2 min.
Sūryanamaskāra 3 2 min.
Yogāsana
Standing Postures
Ardhakati Cakrāsana both sides 1+1 min.
Trikoṇāsana both sides 1+1 min.
Parivṛtta Trikoṇāsana both sides 30 sec. each
Sitting Postures
Paścimottānāsana - 1 min.
Uṣṭrāsana - 1 min.
Vakrāsana or both sides 1+1 min.
Ardha Matsyendrāsana
Prone Postures
Bhujaṅgāsana 1 min.
Śalabhāsana 1 min.
Supine Postures
Halāsana - 30 sec.
Cakrāsana - 30 sec.
Deep Relaxation Technique (DRT) - 7 min.

Preparatory Practices for Prāṇāyāma

Cleansing breath 40-100 1 min.
(Kapālabhāti Kriyā)
Vibhāgīya Prāṇāyāma 34 2 min.
Prāṇāyāma
Sūrya Anuloma Viloma Prāṇāyāma 5 1.5 min.
Nāḍiśuddhi Prāṇāyāma 5 3 min.
Śītali or Sadanta Prāṇāyāma 5 1.5 min.
Bhrāmarī Prāṇāyāma - 1.5 min.
Nādānusāndhāna Prāṇāyāma 34 3.5 min.
Devotional Songs - 5 min.
Meditation - 5 min.
Total 60 minutes
 For Yogāsanas refer to Practicum (Unit 7).
1.9 Summary
As you have seen, this first Unit “Introduction to Yoga and Yogic Practices” gives you a
glimpse into Yoga, its definitions, the origin of Yoga, historical development, detailed
note on Aṣṭāṅga Yoga, Yoga and its streams, the two schools of Yoga, Yoga  way to
healthy living.
The three maxims of Yoga are relaxing the body, slowing down the breath and calming
down the mind. This guides us to equanimity or samatvam in intellectual level with
discriminative power between good and bad making us equipoise at all circumstances.

1. Discuss the history of development of Yoga.
2. Give a detailed description of yama and niyama and its importance in Yogic life.
3. Discuss the four types of Prāṇāyāmas.
4. Discuss the four streams of Yoga.
5. State the principles of healthy living.
32 Yoga Education
Unit 2: Introduction to yogic
texts
Structure
2.1 Introduction
2.4.1 Yogasūtra of Patañjali
2.4.2 Haṭha Yoga texts
2.6.1 Ᾱsanas
2.6.2 Prāṇāyāma and eight kumbhakas
2.6.3 Dhāraṇā on the five elements
2.6.4 Mudrās and bandhas
2.6.5 Ṣaṭkarmas, the set of six cleansing techniques
2.7 Summary
2.1 Introduction
In the first Unit of this module on Yoga Education, you were introduced to the
concepts and meaning of Yoga, its historical development, different schools of
Yoga and their different Yogic practices. In the present Unit you will learn about
the different Yoga texts, like the Patañjali’s Yoga Sūtra, Haṭha Pradīpikā, Gheraṇda
Saṁhitā and their contents in brief. You will also get brief ideas of Aṣṭāṅga Yoga
and certain Haṭha Yoga practices. The main purpose of the Unit is to enable you to
develop an understanding of Yoga, as a discipline and to motivate you in adopting
Yoga as a way of life. Yoga practices, if followed in true spirit can lead you to the
attainment of the highest goal of lifethe self realization of the potentialities
inherent in the individual, which includes the physical, mental, intellectual,
emotional, and also the spiritual or the manifestation of the divine. The specific
objectives of the Unit are the following.

By going through the following Unit, you will be able to:
 identify names of different classical texts on Yoga;
 describe briefly the subject matter they deal with;
 select and read a text that shows your interest;
 differentiate the Rāja Yoga from Haṭha Yoga;
 explain some of the Haṭha Yogic practices and their use for the common person.

Though Yoga as a subject of study seems one subject, but in fact it has huge
proliferation and trends developed over a long period of time in history of India, for
example, Rāja Yoga or Aṣṭāṅga Yoga, Haṭha Yoga, Bhakti Yoga, Japa Yoga,
Karma Yoga, Jñāna Yoga, Laya Yoga and the like. There could be certain points of
difference among them in application of a method of practice, yet the sole
objectives remain identical. It is predominantly a spiritual system, yet it does not
overlook the mundane realities of human life and one’s place in the society and
environment, that is, the surroundings. More importantly, it accepts quite well the
need of a human being to remain healthy at both mental as well as physical planes.
In the present times there is a strong surge in the demand of Yoga across the globe.
It is so because of various reasons, most prominent being stress which has gripped
the life of many of us. Excessive level of stress has hazardous effects on the health
of an individual. To resolve the issue of stress and its aversive impact, large number
of people is turning towards Yoga.
Therefore, it will be of great help to know what the original texts of Yoga have to
say about Yoga as a science. What is its world-view? How does it view a human
being in the midst of the ever-changing circumstances? What suggestions does it
offer for building up a safe life style? What code of conduct will bring personal
peace and social harmony?
To know about all such issues and many more, one will do well by studying the
traditional texts of Yoga. Some of the published texts of Yoga are noted below
along with a brief outline on each of them.

On a broader scale of classification, Yoga is of two varieties. One, Yoga of
Patañjali as discussed in his Yoga Sūtra, and two, Haṭha Yoga on which there are
many texts available.
2.4.1 Yogasūtra of Patañjali

It is authored by the sage Patañjali. It is in the form of Sūtra (most condensed form
of literature, a rare ancient style of writing). It has 196 Sūtras (aphorisms) divided
in four Pādas (chapters). In this most précised form, the sage Patañjali puts forth
the essential philosophical ideals and principles of Yoga. In its style of presentation
it is a marvel. Yoga Sūtras of Patañjali stand alone as the most authentic book on
Yoga.
The four Pādas are:
Samādhi Pāda, Sādhana Pāda, Vibhūti Pāda and Kaivalya Pāda.
The first section deals with the fundamental nature of Yoga and some of its
techniques. It tries to answer the question, ‘What is Yoga?’ The state of Samādhi
forms the essence of Yoga. Therefore, the discussion of this section dominates on
Samādhi. This chapter also turns the spotlight on the nature of the human mind
(citta) and all its fluctuating states (vṛttis).
The second section initiates a discussion on the nature of Kleśas (afflictions) and
makes an effort to find a solution to human sufferings. It raises a question, ‘Why
34 Yoga Education
Introduction to yogic texts
should one practise Yoga?’ It provides a masterly analysis of human life and its
conditions.
In this section of this book eight aṅgas (components) or sets of practices are
presented which are Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā,
Dhyāna and Samādhi. The first five of these eight components are called as
Bahiraṅga Yoga or Yoga of external nature. These five may be known as
preparatory in nature. The last three components make the Antaraṅga Yoga since
they deal with the core of Self. Practice of these make one ready to take up
Antaraṅga Yoga wherein Samādhi is included. This chapter prepares an aspirant on
such grounds as mental, physical, emotional and moral.
The third section is Vibhūti Pāda, the first part of which presents elaboration on
Antaraṅga Yoga, the last three components of Aṣṭāṅga Yoga. These higher
techniques unfold the mysteries of Yogic life. Supernatural Powers (Vibhūtis or
Siddhis) are realized. Second part of this Pāda gives details on Siddhis.
Kaivalya Pāda is the last chapter of this book. It delves deep into the philosophical
problems related to study and practice of Yoga. It also deals with essential nature of
mind, perception of the world, nature of human desire and how the desires cause
conditioning and bondage. How the state of liberation (Kaivalya) may be realized
and also what may arise out of such a state of Pure Consciousness.
Study of Yoga Sūtra makes a demanding one. It obviously caters to the highly
elevated mindset. A great lot of focus and unwavering perseverance are primary
prerequisites. Therefore, one is advised to take up one or two Sūtras for repeated
study. Commentaries available in modern languages are quite helpful. Grasping of
the essence of the Sūtras at a time is important rather than speeding up for
completing the book.
Aṣṭāṅga Yoga (Yoga Sūtra.2.29)

Here follows a brief understanding on each of the eight components of Yoga. For a
comprehensive view of the component you can refer to Section 2.5 of this Unit:
i) Yama: It has Ahiṁsā, Satya, Asteya, Brahmacarya and Aparigraha.
 Ahiṁsā: non-violence, not to cause harm to anyone by deed, speech or

even thought.
 Satya: truthfulness, sincerity in all kinds of dealings.
 Asteya: non-stealing, not to take a thing which does not belong to oneself.
It means honesty in all human conduct and behaviour also.
 Brahmacarya: sexual continence or devotion to Brahma.
 Aparigraha: attitude of non-hoarding. To avoid all intention of over-
possessiveness.
These are to be really implemented in life to create a strong moral foundation
for further Yogic training. Yamas are practices of self-restraint. These are
also called as Mahāvratas, the great universal vows.
ii) Niyamas: include Śauca, Santoṣa, Tapaḥ, Svādhyāya and Īśvarapraṇidhāna.
 Śauca: purity, cleanliness, both internal and external.

 Santoṣa: contentment, overcoming greed and avarice.

 Tapaḥ: austerity, self-discipline, both physical and also mental. It also

stands for various tough practices of Yoga and asceticism which result in
inner purity.
 Svādhyāya: study of the sacred scriptures and to contemplate on the
contents therein. It also may mean deep contemplation or even enquire
into the questions such as ‘who am I’, ‘what am I here for?’, ‘where am I
heading towards?’.
 ḹśvarapraṇidhāna: surrender to the will of the Supreme Self.
iii) Āsana: practice of physical postures to bring about stability of the body and
the mind.
iv) Prāṇāyāma: to do techniques of breathing so as to gain stability of breathing.
And also to render breathing subtle and prolonged to bring about peace
equipoise and harmony in the body-mind organism.
v) Pratyāhāra: willful withdrawal of the senses from their respective objects,
what may be called their foods.
vi) Dhāraṇā: to concentrate the mind on one object for desirable length of time.
To develop good one-pointedness.
vii) Dhyāna: uninterrupted de-focussing of mind towards a given object in
contemplation.
viii) Samādhi: to merge in the state of Pure Consciousness. To transcend the
differences of seer, seen and seeing.
Note: For a slightly detailed description of the different components of Aṣṭāṅga Yoga you
refer to the Section 2.5 of this Unit.
Activity 8
1) Describe briefly the important classical schools of Yoga?
36 Yoga Education
2) Write the different limbs of Aṣṭāṅga Yoga in proper sequence.
2.4.2 Haṭha Yoga texts

In the following section we are introducing some of the significant classical texts on
Haṭha Yoga:
1) Haṭhapradīpikā
There are a few versions of Haṭhapradīpikā in content as well as extent if we go

by manuscripts under the authorship of Svātmārāma. However, there are two
prominent published versions available in circulation.
a) Haṭhapradīpikā published by Kaivalyadham, Lonavala. It has about 400

verses spread over 5 Chapters.
b) Haṭhapradīpikā published by The Lonavla Yoga Institute, 2011. It has ten
chapters. It has about 650 verses. It has additional chapters in which are
discussed the topics of Pratyāhāra, Dhāraṇā, Dhyāna, Rāja Yoga, Kāla
Jñāna and Videhamukti. This seems to be a complete text.
The book is full of host of techniques of Yoga for practice. It is one of the most
widely read text on Haṭha Yoga. A few aspects of Yoga as mentioned in
Haṭhapradīpikā are given below:
According to siddha yogīs of Nātha cult, human body is made of five basic
elements. The six aṅgas (limbs) of Haṭha Yoga, are: Āsana, Prāṇāyāma,
Pratyāhāra, Dhāraṇā, Dhyāna and Samādhi, recommended and non-
recommended food for a yogi is also given.
Āsanas (about 16) such as Siddha, Padma, Matsyendra etc. as physical postures
for physical well being are described.
Ṣaṭkarmas namely Dhauti, Basti, Neti, Trāṭaka, Nauli and Kapālabhāti are
described for cleansing of toxins of the body. Gajakaraṇī should follow these
six Karmas.

For further purification of the Nāḍīs, various techniques of breathing are

described. There are eight Kumbhakas: Sūryabhedana, Ujjāyī, Sītkārī, Śitalī,
Bhasrikā, Bhrāmarī, Mūrchā and Kevala.
According to this text, there are ten Mudrās such as Mahāmudrā, Mahābandha
etc. and three Bandhas which are Jālandhara, Uḍḍīyāna and Mūla.
The Pratyāhāra, Dhāraṇā, Dhyāna, human traits (positive and negative

emotions) are described.
Then comes Rāja Yoga which is technique of Samādhi. It is union of Jīvātmā

and Paramātmā. It is attained through practice of higher techniques of
Prāṇāyāma. For this, Śāṃbhavī or Khecarī Mudrās are also practiced.
Nādānusandhāna or hearing of mystical internal sound is described for

achieving the state of Laya – union with the Universal consciousness. In
Nādānusandhāna we first concentrate on listening to the external sounds and
then ultimately to the internal ones. It is a way to turn inward. It is an internal
sound perceived by our external sense organs. Hearing of various internal
mystical or non-frictional sounds decides the four states (Avasthās) of Yoga
which are Āraṃbha, Ghaṭa, Paricaya and Niṣpatti.
Kāla Jñāna: There are certain typical indications in the forces of nature which
may foretell the ensuing time of a Yogī’s passing away. By knowing this, he
can decide to leave the body.
Mukti (spiritual liberation) can be of two types, Jīvan Mukti (attainment of

liberation while living) and Videha Mukti (liberation after death).
Note: There is another publication of Haṭhapradīpikā published by Adyar Library,
Madras, which has a commentary written by Brahmānanda. It is of great
significance.
2) Gheraṇḍa saṁhitā
A critical edition of this text is published from Kaivalyadhama, Lonavala. It is

another valuable book which describes about hundred techniques.
Unlike Haṭhapradīpikā wherein Haṭha Yoga is advocated, this text does not use
the word Haṭha Yoga instead ‘Ghaṭastha Yoga’. It is in the form of a talk
between Gheraṇḍa the Master with his student Chaṇḍakāpāli.
There are six Kriyās consisting of 13 Dhautis, 2 Bastis, 1 Neti, 1 Trāṭaka, 1

Nauli and 3 Kapālabhātis.
There are 32 Āsanas described. 25 Mudrās appear in this book, 3 techniques of

Pratyāhāra, 10 practices of Prāṇāyāma, 3 Dhyānas and 6 Samādhis.
Even though it is Ghaṭastha Yoga (Yoga through body) the techniques are to be
administered in such a way that the aspirant gradually elevates from physical to
transcendental plane.
6 practices for the purification of the body are to be done to hear the mystical
Anāhata sound, to achieve perfection in Khecarī and Śāṃbhavī so as to develop
Divyadṛṣṭi.
Techniques of Dhauti are quite elaborate which ensure purification of the

physique.
38 Yoga Education
There is a trace of Vedantic input found in this text.
3) Siddha-siddhānta-paddhati
This is perhaps the only book elaborating the philosophical doctrine on which
the Haṭha cult of the Nātha Yogis is built. Therefore, this assumes significance.
It is published by Lonavala Yoga Institute, Lonavala, 2010.
It is a very systematically written text having 350 verses distributed over six
chapters. Authorship of this book goes to Gorakṣanātha.
 The first chapter describes the process of evolution originating from Anāma
(the nameless).
 The second chapter discusses the human body which has Cakras, Ādhāras
etc.
 A deep insight into the human body is developed in the third chapter. It is
said that body is a replica of the macrocosm.
 The fourth chapter talks about the support of the body or Piṇḍādhāra and
also of the Universe. Śakti is the substratum.
 The fifth chapter describes the process by which the individual Self can
strike equipoise with the Absolute.
 The sixth chapter discusses the nature and characteristics of an
Avadhūtayogī and much more on the similar line.
 Study of this book can be a demanding process for many.
4) Gorakṣa Śataka
It is a small book on Haṭha Yoga containing approximately one hundred verses.

It speaks of Yoga of six components (ṣaḍaṅga Yoga) while omitting Yama and
Niyama. It follows the Upaniṣadika ideal of unity (Advaita) and suggests means
to achieve such an objective.
It gives emphasis on Sidhāsana and Kamalāsana (Padmāsana) among all the
eighty-four Āsanas.
Cakras, Nāḍīs, various Prāṇas are described in detail. Certain techniques of
Prāṇāyāma are elaborated upon. Process of Prāṇa to be raised to Mahāpadma
(Sahasrāra) through the passage of Suṣumnā is described.
One of its special features is a lucid description of five Dhāraṇās practised on
five basic elements with visualision, Bīja, Yantra etc. so that one can gain
control on these elements.
5) Kumbhaka Paddhati
This is authored by Raghuvīra who was a resident of Kāśī.
It is devoted to featuring a host of techniques of Prāṇāyāma and various levels

of consciousness that a spiritual aspirant would pass through during his inbound
journey. There are about 72 techniques of Prāṇāyāma many of which are
hitherto unknown. Most of them are unique in nature. Names of these
techniques are not found in any of the published texts of Haṭha Yoga.
Kumbhaka has been divided into two segments, one Meru Kumbhaka (may be
compared to Kevala Kumbhaka) and the other Ameru Kumbhaka. There is
another classification, Antaḥ Kumbhaka (internal Kumbhaka), Bahiḥ Kumbhaka
(external Kumbhaka) and Stambhavṛtti (Kevala Kumbhaka).
6) Haṭharatnāvalī
It is authored by Śrīnivāsayogī. This book is not as popular as Haṁhapradīpikā.

It is also known as Haṭha Yoga  Ratnasāraṇī or Ratnāvalī. The contents are
divided into four chapters. The distribution of various topics is as follows:
1st chapter: Mantra, Laya, Rāja and Haṭha Yoga are described under Mahā
Yoga. Eight processes of purification are described (instead of usual six). These
are to purify not only fat and toxins but also the Cakras.
2nd chapter: Elaborate description of nine Kumbhakas is provided. The
additional ninth Kumbhaka is Bhujaṇgīkaraṇa.
3rd chapter: In this chapter we get a complete list and description of eighty-
four Āsanas.
4th chapter: Samādhi is described in this Chapter along with Nādānusandhāna.
Four progressive states of Haṭha such as Ārambha, Ghaṭa, Paricaya and
Niṣpatti are the topics of this Chapter.
The characteristic feature of the commentary is its language and style which is
clear, and flowing as if s/he is explaining the contents to a lay person.
The explanation about the topics discussed reflects on one’s experience and
rational outlook.
7) Haṭha-tatva-kaumudī
It is perhaps the largest compendium on Yoga available in published form

which spans over 56 chapters. Author of this voluminous text of Yoga is one
Sundaradeva who was living in Kāśī (Banaras). Almost all information on
Haṭha Yoga techniques is available in this book. There are plenty of original
quotations cited by the author to support his viewpoint. Most of the quotations
are taken from classical authentic sources. This lends value to this work.
8) Śiva Saṁhitā
This is one more work on Haṭha Yoga. It is published by Chowkhamba Sanskrit

Series Office, Banaras.
9) Śivasvarodaya
It is published by Chowkhamba Sanskrit Series Office, Banaras.

In addition to these above mentioned texts, there are many more classical texts
on Haṭha Yoga critically edited and published by the Lonavala Yoga Institute,
Lonavala. Most of these works are brought to the Yoga fraternity for the first
time and many of these are also rare books. Those who want to go to the
further depth on the subject may study the same.
40 Yoga Education
Some of these are:

1. Yuktabhavadeva of Bhavadeva Mishra
2. Critical Edition of some Select Yogopaniṣads
3. Maṇḍalabrāhmaṇopaniṣad and nādabindūpaniṣad
4. Amanaska Yogaḥ – a treatise on Laya Yoga
5. Amṛtāvākyam
6. Dattātreya Yogaśāstram
Activity 9
1) Write the names of any three important classical texts on Yoga.
2) Write the five Niyamas in proper order.


(Yoga Sūtra.2.29)
Here follows a brief understanding on each of the eight components of Yoga:
i) Yama: It has Ahiṁsā, Satya, Asteya, Brahmacarya and Aparigraha.
Ahiṁsā: Non-violence, not to cause harm to anyone by deed, speech or even

thought.
You are walking on the lane in your locality. You see a lousy small dog. You
give a kick. Feeling of being brave! Huh! Is it being brave? Think again. What
you have gained out of this. Hurting a hapless and innocent dog which has not
done any harm to you!
This seems to be a small thing. But it is not small. It comes from deep-seated
tendency of harming others who are weaker than you. You won’t do such a
thing to a stronger animal like a wild buffalo or the like.
Be kind to all animals.
How would you feel if someone physically hurts you and without any reason,
just out of fun? Very bad indeed!
Animals also have similar feelings as you have. It is just that they are unable to
express their feelings in the way human beings can.
Patañjali has given long details on Ahiṁsā. We shall give you all those details
sometimes later.
Satya: truthfulness, sincerity in all kinds of dealings. To speak the truth is a

personal and social virtue. But speaking the truth could be a tricky one. One
may choose carefully.
a) You are walking on the street. Street is deserted. It is late in the evening.
Suddenly you see a young lady running desperately. From a distance, three
boys are chasing her for obvious reasons. She takes a turn and hides herself
and you notice this. The boys come to you and ask for her. Now you have
two choices. To tell the truth. But this will put the lady in danger. Another
choice is to tell lies and misdirect the boys. This would save the lady in
danger. You certainly decide to tell the lies and save the life of the young
lady.
b) You are walking on the street. It is evening time. Suddenly you see a thief
with a stolen bag on the shoulders running for cover. And he hides himself
in the dark corner of the lanes. There are some policemen following him
and they ask you about him. What would you do? If you speak the truth, the
thief will be caught and be punished which could be quite painful. You can
tell the lie and misdirect the policemen. This will save the thief from
painful punishment. Yet you chose to direct the police towards the thief.
c) Take another example. You are just married. You are trained to speak the
truth always. Before marriage, you had certain affairs. You want to be
honest with your wife so that there remains no misunderstanding between
42 Yoga Education
you two. This way you feel that you can win her trust forever. You can
prove to her how nice you are. But this could also make her furious. She
might not digest the thought that her husband could have affairs with
somebody. Thus, it is very much possible that speaking the truth and
opening out your entire heart could very much infuriate her sentiments.
It is, therefore, essential to know when, how, in what situation one should speak
or not speak the truth.
Asteya: non-stealing, not to take a thing which does not belong to oneself. It
means honesty in all human behaviour and conduct also. It also means no to
grab something not belonging to a person.
a) It is a nice Mall at the central part of the city. You go for shopping in one of
the shops in the Mall. This you visit frequently. After an hour of picking up
the choicest of the items from the shop racks and putting all commodities,
cloths, toiletries etc. in your basket, you think that for the day it is done.
And you decide to go to the counter at the main entrance of the shop. The
lady at the counter is quite busy settling with the shoppers waiting in the
queue. After a while, it is your turn. You pay the cash. You have been
billed for Rs. 29,540/-. You hand over Rs. 30,000/-. The lady in a hurry
returns the balance. The notes are crisp. They got stuck. You check and find
there is an extra note of Rs. 500/-. You have two thoughts in the mind. To
be honest and return the extra note. You also have a thought that if you do
not hand over the extra note, the lady will have to pay the same from her
pocket. Another thought comes. ‘I shall make way for the door with the
money’. But somebody within your depth tells as if whisperingly, ‘this does
not belong to you. So return it to the lady. This is not right to do. In fact it
is stealing’. This is ‘Steya’. ‘I would not lay my hands on something that is
not owned by me’. You hand over the money to the lady. This is ‘A-steya’,
non-stealing. She has a broad smile on her face and thanks you generously.
Deep inside you feel very light and comfortable. As if a heavy load has
been removed from over your heart.
b) Take another instance. Inside the lanes in the shop, at one corner you find a
mobile lying on the floor. There is none around. It is a smart phone. And a
good one. You feel like picking up. But wait. There is a second thought.
‘This is not mine’. Take it and declare it to the Manager. Or call up the
owner. Give the phone back. You go for the second option. You manage to
call the owner. The person is extremely happy. Comes back quickly and
thanks you with a big smile. Inside you, you feel deeply satisfied. A deep
sense of comfort makes you happy. This is practice of ‘A-steya’.
Asteya (non-stealing) is one of the five Yamas. Practice of Asteya will remove
corruption.
Brahmacarya: Sexual continence or devotion to Brahma. Both interpretations

find support.
According to the guidelines of Yoga, one should refrain from all physical
interaction with the opposite gender. Of course, if one is married, one can have
physical contact but in a controlled manner.
One should think of Brahma alone at all times.

 Aparigraha: Attitude of non-hoarding and non-covetousness. To avoid all

intentions of possessiveness of material property or wealth more than what
one actually needs.
a) You already have two expensive mobile phones. And you are quite
happy. Your close friend has just bought the latest model and at a very
high price too. He is showing it to all friends with great pomp. You feel
low. Your happiness is dashed. You have money. You feel like buying
a more expensive one than what your friend has, so that you could put
your friend down. Again with this thought you have almost a lot of
mental pride. And you think that you can satisfy your ego. Now you
have a choice. You can keep calm. Not to fall a prey to false ego.
Think twice. The other day another friend of yours will buy a still pricy
handset. And then on another day yet another friend. This keeps on
happening endlessly. How long can you sustain this process of buying a
new handset every other day? Is that necessary? Certainly not! Please
also note that if you buy without feeling a genuine need, it is possible
that somebody who needs a handset quite genuinely will be deprived of
the same. Good sense prevails on you and you keep peace of mind.
You decide not to spend unnecessarily. Rather save the money for
better use in future.
Think that this rush of over-possessiveness is the sole cause of

desperation in the society.
ii) Niyamas: include Śauca, Santoṣa, Tapaḥ, Svādhyāya and Īśvarapraṇidhāna.
Śauca: purity, cleanliness, both internal and external.
Have you taken bath? Are your clothes clean? Is your room tidy and clean? Are
things in the room right in place? Are your surroundings clean?
Śauca is all about cleanliness in all areas of life. This is a healthy habit.
Santoṣa: contentment, overcoming greed and avarice.
To be happy with whatever one has at the moment. If you are not happy this
moment, you perhaps will never be happy in future. You are procrastinating
happiness. Don’t do this. Do you have a Maruti 800? Enjoy the drive,
wholeheartedly. At the same time strive to progress. If you are not contended
with Maruti 800, you will not be happy even though you get a Benz.
Tapaḥ: Austerity, self-discipline, both physical and mental. It also stands for
various tough practices of Yoga and asceticism which result into inner purity.
Work hard in your studies. There is no short cut. For none, it was never, it will
never be.
Svādhyāya: Study of the sacred scriptures and contemplation on the contents

therein. It also may mean deep contemplation or even enquiry into the questions
such as ‘Who am I’, ‘What am I here for?’, ‘Where am I heading towards?’.
a) So take some time off from regular chores of life. Sit in a corner of your
room. Maintain the stillness of your body. Don’t move any part of the body.
Do some cycles of breathing. Then peep into the space of the mind. See
what your mind is doing. Watch your thoughts from a distance. As if you
44 Yoga Education
are watching a film. Watch the thoughts appearing from nowhere and
disappearing into nowhere. It is a never-ending line of thoughts just like a
line of ants. As soon as one thought appears on the screen of the mind, then
it disappears. Then another comes up to be lost quite soon.
Watch closely. Is there a gap between two thoughts? Yes, there is one, very
small. At one small fraction of a moment, there is no thinking taking place.
This gap is pure, non-thinking. Pure Consciousness. Your pure Self, The
Blissful Self.
Thoughts are coming from your exposure to the world – Your desires, your
upbringing, your education. These are not your ‘true Self’. These are
acquired. They keep you busy, restless. You hardly get peace out of these
thoughts.
Through practice, you will have a glimpse of your true Self between two
thoughts. As the practice advances, the gap will become bigger. That means
extended time of bliss.
Is not this a great idea? Sure, it is.
b) Another way to do this. Study these thoughts objectively. Are they negative
or positive? If positive, can you enhance them? Yes you can. If negative,
can you tapper them down? Yes, you can. How? Through strong resolve.
You may fail in doing so. But that failure will make you stronger.
 Īśvarapraṇidhāna: surrender to the will of the Supreme Self.
Sit in the corner of the room. Say in the mind, ‘O Lord! May Thy Will
be done’. This brings lot of peace in the mind.
iii) Āsana: Practice of physical postures to bring about stability of the body as well
as of the mind.
For detailed description on the techniques of different Āsanas, you may refer to
Practicum (Unit 7).
iv) Prāṇāyāma: To practise different techniques of breathing so as to gain stability

of breathing. And also to render breathing subtle and prolonged.
Some description on Prāṇāyāma is presented below and also in the Practicum

(Unit 7).
The Yoga Sūtra of Patañjali provides the fundamental principles governing

these techniques of Aṣṭāṅga Yoga. However, Yoga Sūtras don’t give the
practice. Haṭha tradition does. Even for the Āsanas and Prāṇāyāma we have to
look towards Haṭha texts. Thus, it will not be wrong to say that Haṭha texts are
practice books on the subject of Yoga.
v) Pratyāhāra: willful withdrawal of the senses from their respective objects.
A couple of the techniques of Pratyāhāra as given in Haṭhapradīpikā-6.4-5

(Lonavala Yoga Institute) are as follows:

Whatever favourable or unfavourable a Yogī listens through the ears, he

withdraws from all of them considering them as the Self.
Whatever hot or cold is touched by the skin, the eminent Yogī withdraws from
it knowing it as Self.
vi) Dhāraṇā: To concentrate on one object for desirable length of time. To

develop good one-pointedness.
See below for the five Dhāraṇās on five elements in sub-section 2.6.3.
vii) Dhyāna: Uninterrupted focus of mind on a given object in contemplation.
Dhyāna is said to be the technique which frees the mind from all the thoughts.
Practice of unswerving concentration of the thoughts, on any of the elements, is
defined as dhyāna (Haṭhapradīpikā.6.19, Lonavala Yoga Institute).
Posture for dhyāna: Adopt a comfortable sitting posture, with the eyes gazing
at an external point, while mind is focused inside, keeping the body straight and
remaining motionless. This is dhyāna-mudrā. It begets success
(Haṭhapradīpikā.6.21, Lonavala Yoga Institute).
Dhyāna is of two types, saguṇa and nirguṇa.
Saguṇa Dhyāna: As per Haṭhapradīpikā.6.20 (Lonavala Yoga Institute) it is

practised on each of the five elements. Thus there can be five Saguṇa Dhyānas.
For such practice of Dhyāna one takes the attributes (guṇas, qualities) of that
particular element into account.
For example, Dhyāna on water element:
Water, which is like nectar overflowing and flooding the three worlds, should
be held in the heart. Doing so, one does not have fear from liquids (water)
(Haṭhapradīpikā.6.25, Lonavala Yoga Institute).
Nirguṇa Dhyāna: This is done without keeping any object, idea or an attribute
in the mind. So this is abstract or absolute form of Dhyāna. It is difficult to
differentiate it from Samādhi.
viii) Samādhi: This is also known as Rāja Yoga, to merge in the state of pure
Consciousness. It implies transcending the differences of seer, seen and seeing.
On attaining the state of Samādhi, the Yogī does not remain aware of sensation
of smell, taste, sight, touch, breath and himself or others (Haṭhapradīpikā.7.6,
Lonavala Yoga Institute).
Obviously, the last four components are not quite easy to grasp and practise.
46 Yoga Education
Activity 10
1) What do you mean by Dhyāna?
2) Sit in a meditative posture and meditate for 30 minutes to one hour. Record
your experiences briefly.

There is a large number of practices recommended in the Haṭha Yogic texts. We
are presenting a brief description on the major groups of these practices below:
2.6.1 Āsanas
Haṭha Yoga considers that Āsanas are the pre-requisites for the practice of Yoga.

Āsanas are body postures adopted consciously, held for sometime and then
returning to the original posture. Certain Āsanas such as Sukhāsana, Siddhāsana
etc. can be maintained for a long time.
There are hundreds of such Āsanas. Some of these could be difficult to adopt and
maintain. Some are easier. Practice of Āsanas make the body supple and energetic.
Mind feels relaxed. Breath flows smoothly.
Most of the Haṭha texts mentioned above give some description of Āsanas. There is
a common saying that Āsanas are eighty-four in number. The text of Haṭharatnāvalī
mentions the name of all eighty-four Āsanas. This list seems to be a complete one.
2.6.2 Prāṇāyāma and eight kumbhakas

Haṭha Yoga awards a great lot of emphasis on the practice of Prāṇāyāma.
Cleansing the Nāḍīs, relaxing the mind, managing emotions, managing various
physical ailments, withdrawal of senses, entering into the state of meditation, doing
Dhāraṇā, undertaking Pratyāhāra, practicing Dhyāna and achieving the state of
Samādhi.
There are more than seventy techniques of Prāṇāyāma described in the book of
Kumbhaka. Such a large number is not seen in any book of Yoga. Haṭhapradīpikā
gives a set of eight techniques of breathing which are known as Kumbhakas.
There are two broad sections of Prāṇāyāma (Kumbhaka), one Sahita and the other
Kevala. Kevala Kumbhaka is the natural outcome of Sahita Kumbhaka. Kevala
Kumbhaka is equated with the state of Samādhi.
However, purification of the Nāḍīs (Nāḍīśudhi) forms the prerequisite for all
advanced methods of Prāṇāyāma.
One more significant aspect of Prāṇāyāma is to send the flow of Prāṇa through the
central passage of Suṣumnā and to take it to the top of the head known as Sahasrāra
Cakra, the seat of Pure Consciousness.
Thus Prāṇāyāma serves a sublime purpose.
A few of the practices such as Nāḍīśodhana Prāṇāyāma, Ujjāyī and Sūryabhedana

are quite popular and widely practised. Here are the techniques:
 Nāḍī śodhana prāṇāyāma: One inhales through the left nostril, holds it and
exhales through the other (after retention) and again inhales through the right
nostril and holds the breath before exhalation. Consistently and frequently
following this technique through alternate nostrils, one gets his nāḍīs purified in
three months.
 Ujjāyī: Close the mouth. Inhale through both nostrils fully with frictional sound
felt from the throat to the chest. Hold the breath and then exhale through left
nostril. This is ujjāyī kumbhaka. This should be practised quite frequently.
 Sūryabhedana: One comfortably sits in Padmāsana, slowly draws the external
air in through the right nostril and retains it as long as the sensations are felt at
the tips of the hair and nails. Thereafter, (to the fullest of capacity) slowly
exhales through the left nostril. This sūrya-bhedana should also be practised
quite frequently.
 Eight kumbhakas of Haṭha tradition are: Sūrya-bhedana, Ujjāyī, Sītkāra,
Śītalī, Bhasrikā, Bhrāmarī, Mūrcchā and Kevala.
48 Yoga Education
2.6.3 Dhāraṇā on the five elements

Dhāraṇā makes advanced techniques of Yoga. The text of Haṭhapradīpikā.6.12-16
(Lonavala Yoga Institute) gives the description on five Dhāraṇās on the five
elements which are as follows:
 Bhuvo-dhāraṇā: The earth element which has deep golden yellow colour,
having ‘la’ (as the bīja), brahmā as the deity, having four corners, placed in the
heart, should be concentrated upon with the prāṇa raised there and retained for
five ghaṭikās. This is bhuvo-dhāraṇā, which brings restraint and by which one
conquers earth element.
 Vāriṇī-dhāraṇā: The water element, which is as white as crescent moon and
kunda flower (jasmine), is located in the throat, having ‘va’ as bīja and, is
presided over by Viṣṇu as deity. One should take the prāṇa there and hold it for
five ghaṭikās with one-pointed mind. This is Vāriṇī-Dhāraṇā, which digests
even severe poisons.
 Vaiśvāṇarī-dhāraṇā: The fire element, which is located in the palate and is as
deep red as indra-gopa insect (cochineal), having three shining corners, `ra’ as
bīja, as brightly red as coral, which is presided over by Rudra as deity. One
should take the prāṇa there and hold it for five ghaṭikās with rapt attention.
This is Vaiśvāṇarī-dhāraṇā, by which one controls fire element.
 Vāyavī-dhāraṇā: The element of air is situated between the two eye-brows,
bright like a heap of collyrium, round in shape, consisting of Vāyu and
associated with the letter ‘ya’ (as bīja) and Īśvara as presiding deity. One
should bring the prāṇa there and maintain it for five ghaṭikās with one-pointed
mind. This Vāyavī-dhāraṇā enables a Yogī to move in the space.
 Nabho-dhāraṇā: The ākāśa element, which is placed in the brahma-randhra,
which is as pure as water. It hears that (unheard) nāda, having Sadāśiva as
presiding deity and embedded with ‘ha’ (as bīja). One should take the prāṇa
there accompanied with mind for five ghaṭikās. This Nabho-dhāraṇā brings
liberation to the Yogīs.
2.6.4 Mudrā and bandhas

Mudrās: There seems to have been great influence of mudrās in the literature of
medieval times.
Limiting our discussion only on the mudrās of Haṭha Yoga, we find that the main
text of Haṭha Yoga, Haṭhapradīpikā describes ten mudrās. Gheraṇḍa Saṁhitā
speaks of 25 mudrās. In all these texts mudrās occupy a larger space for description.
The purpose of mudrās, according to Gheraṇḍa Saṁhitā, is to establish equilibrium
or ‘sthiratā’, while according to Haṭhapradīpikā is ‘awakening of kuṇḍalinī śakti.
Ten Mudrās of Haṭhapradīpikā are:
Mahāmudrā, Mahābandha, Mahāvedha, Khecarī, Uḍḍīyāna, Mūlabandha,
Jālandhara-bandha, Viparīta-karaṇī, Vajrolī and Śakti-cālana.
We describe only Uḍḍīyāna and Mūlabandha below:
Uḍḍīyāna (it is also a Mudrā): Retract the abdomen above the navel towards the
back. This is Uḍḍiyāna, which overcomes death, like a lion killing an elephant.

Mūlabandha (it is also a Mudrā): Press the perineum with the heel, contract the
anus and raise the apāna upwards. This is called Mūla-bandha.
Bandhas: These are essentially Mudrās and are only a few in number. They are
usually practised as an essential part of the Prāṇāyāma in Haṭhayogika tradition.
Some of them are otherwise practised independently. We may say that those
Mudrās practiced in the technique of Prāṇāyāma are called Bandhas, because they
bind the current of Prāṇa in a particular region and channelize the prāṇika currents
in a particular direction. The commonly practiced Bandhas and their locations are as
under:
Bandha location
i. jālandhara throat
ii. uḍḍīyāna abdomen
iii. mūlabandha anus
iv. jihvā mouth
All the above Bandhas are applied during the performance of Ābhyantara
kumbhaka, meaning holding the breath inside. Use of Bandhas during Prāṇāyāma
seems to be a special technique of HaṭhaYogic prāṇāyāma. The idea behind this
seems to be to intensify the sensations of prāṇika currents through the channel of
Suṣumnā by increasing the pressure in the middle path. The total effect of the
application of the three Bandhas is to regulate the working of Iḍā and Piṅgalā and to
activate Suṣumnā nāḍī.
2.6.5 Saṭkarmas, the set of six cleansing techniques

These techniques of cleansing the body from inside form a special feature of Haṭha.
For this purpose various odd methods are applied. Some of the Haṭha texts consider
these to be pre-requisites for undertaking the practice of Prāṇāyāma. It is so since
by application of such practices, the body is rendered free of excess fat and toxicity.
Thus Prāṇa can be easily and smoothly channelized through Nāḍīs, especially
through Suṣumnā. If Nāḍīs are not pure, how can Prāṇa flow through the central
channel to reach the Brahmarandhra? And without this happening, how can one
experience the state of non-mind (Unmanī Bhāva)?
Based on such rationale, Haṭha tradition suggests ṣaṭkarmas.
The set of ṣaṭ-karmas are Dhauti, Basti, Neti, Trāṭaka, Nauli and Kapālabhāti.
Here we describe the techniques of Neti and Kapālabhāti:
Neti: One inserts a smooth sheaf of cotton, measuring (approximately) 23cms. in
length, in the nose and pulls it out through the mouth. This is Neti. This
process should be done slowly and patiently.
Kapālabhāti: One imitates the movements of the bellows of a blacksmith, using
the left and right nostrils. This famous Kapālabhāti removes
phlegmatic disorders.
2.7 Summary
Though Yoga is one subject of knowledge, yet there are several branches and sub-
branches of Yoga. There are two major segments of Yoga, namely, Rāja Yoga and
50 Yoga Education
Haṭha Yoga. According to the texts of Haṭha, propagated mainly by the Naṭha
Siddha Yogic, practice of Haṭha techniques is supposed to culminate into Rāja
Yoga. Thus Rāja Yoga is the objective of the entire game of Yoga. Rāja Yoga
stands for Saṃādhi, that is summum bonum of human life. This aspect of Yoga is
mostly of spiritual nature and is very nicely presented in the book of Patañjali
named Yoga Sūtra and many commentaries written on it.
Haṭha Yoga suggests a good number of techniques to be practiced to service and

upgrade the human body and mind. By doing such practice, it is said that a human
body and mind are prepared for taking up the finer and sublime practices of Yoga.
Such practices of Haṭha are narrated in a number of texts such as Haṭha Pradīpīkā,
Gheraṇḍa Saṁhitā, Siddha Siddhānta Paddhāti etc. In these books such techniques
are described as, prāṇāyāma, āsana, ṣaṭ karmās etc.

1. Which of the texts do you find useful for learning Yogic techniques?
2. Which classical text explains the philosophical doctrines of Haṭha Yoga?
3. What are the special characteristics of Patāñjali’s Yoga?
4. Can you differentiate between Rāja Yoga and Haṭha Yoga? How?

52 Yoga Education
Unit 3: Yoga and health
Structure
3.1 Introduction
3.3.1 Yogic concept of body – pañcakoṣa viveka
3.3.2 Concept of disease according to Yoga Vāsiṣtha
3.3.3 Potential causes of illness
3.4 Yogic concept of healthy living or life style prescriptions
3.4.1 Rules and regulations (ācāra and vicāra)
3.4.2 Āhāra or Yogic diet
3.4.3 Āhāra, vihāra – key is moderation
3.5 Yogic concept of holistic health – an integrated approach
3.7 Summary
3.1 Introduction
In the previous units we have discussed in detail the concept of Yoga,
misconceptions about Yoga, basis of Yoga, origin of Yoga, historical development,
Aṣṭāṅga Yoga of Patañjali – the eight steps of Self realization, four streams of
Yoga, the two schools of Yoga and Yoga for healthy living. In this Unit we will be
going further with concept of health and diseases with remedial life style
prescriptions.
The modern medical system has replaced almost all the traditional systems of
medicine in different parts of the globe. This is because of its scientific and rational
base. It has proved itself most effective in saving man from the fatal hands of
contagious and infectious diseases. However, new widespread psychosomatic
ailments and psychiatric problems are posing a great challenge to the modern
medical system. It is here that Yoga is making a vital contribution to the medical
system. It gives a holistic approach in treating the disease which handles the
problems from the root. It acts as a mind-body medicine which corrects the disease
by changing the thought pattern or the way person thinks, life style, dietary habits
with proper notional corrections.

After completing this unit, you will able to:
 explain the concept of health and diseases;
 discuss the concept of pañcakoṣa or the Yogic concept of body;
 describe Yogic principles of healthy living or life style prescription;
 identify potential causes of ill health (as per Yoga);
 give a comprehensive view of Yogic concept of holistic health; and
 discuss Yoga as a preventive health care.

According to the World Health Organisation (WHO) the state of health is defined as
a state of complete physical, mental, social and spiritual well being and not merely
an absence of disease or infirmity. It is clear from this definition that health and ill-
health are not two discrete entities as commonly understood but health should be
conceived as a continuous function.
In the diagram, the 3rd quadrant ‘the region of ill-health’ represents what normally
we designate as ‘Sickness’. Below this, man acts instinctively and is akin to animal
man. Coming to the first quadrant, the region of ‘normal health’ the state of normal
man is indicated. As he moves along the line further up, he becomes healthier
featured by the dormant faculties expressing more vividly in man. This is shown as
the region of ‘positive health’. In this state, the limitations of normal man namely
the strong urges of thirst, hunger, fear and sex are reduced greatly and are fully
under control. According to Sri Aurobindo, the new faculties of deeper perceptions
of the world beyond the five senses emerge in this phase of superhuman existence.
Further growth leads man to unfold even deeper layers of consciousness and widen
the spectrum of his knowledge to move towards divinity or ‘perfection’. In this
march towards perfection, Yoga is a systematic conscious process for accelerating
the growth of a human being from his animal level and ultimately to divinity. It is a
systematic methodology for an all round personality development-physical, mental,
intellectual, emotional and spiritual components of man.
Thus, Yoga in its general methodology for the growth of man to divine heights
includes techniques useful for therapeutic applications in making man healthier.
54 Yoga Education
Yoga and health
3.3.1 Yogic concept of body – pañcakoṣa viveka
In India philosophy, the human organism has been interpreted in terms of five
sheaths of existence known as pañcakoṣa viz. annamaya koṣa, prāṇamaya koṣa,
manomaya koṣa, vijñānamaya koṣa, and ānandamaya koṣa, described as under:
Annamaya koṣa
In the tradition of Yoga and Upaniṣads, this concept of pañca koṣa is described in
Taittirīya Upaniṣads wherein the teacher Varuna (the father) is guiding the student
Bhṛgu in his search for reality. The son asks the father to tell him about the most
fundamental stuff of this universe from which all creation has come. The father
leads him on through hints to perform tapas (internal research) to find out and
experiential answer to the question. The son goes into silence and comes back to the
father with an answer that this entire universe is made of ‘Anna’ (matter).
Everything in the universe is sustained by Anna and everything dissolves into Anna.
Father is very happy that the son has been able to arrive at one common principle of
the external universe. This matter (Anna) based aspect of our physical personality
is called Annmaya Koṣa. Annamaya Koṣa consists of five elements (Pañca Bhūtas)
namely earth (Pṛthvi), water (Jala or Apa), fire (Agni or Tejas), wind (Vāyu) and
space (Ākaśa). This is normally nourished by the gross food that we consume.
This is what the modern science also has understood. It has successfully unravelled
the subtleties of this Koṣa. In his search towards reality or the unchanging
fundamental unit of this universe, a scientist started with the external gross world of
solid matter which is simple and easy to see, divide, and do experiments with. This
search led him through steps of understanding of this entire world of matter starting
from elements, molecules, atoms, protons, neutrons, and electrons; He further
understood that it is all packets of energy. The atoms conglomerate together to form
various chemicals; our body is therefore a permutation and combination of various
chemicals. (Packets of energy in various configurations) When they join together
they form molecules, cells, tissues organs, etc. These follow certain well defined
laws of nature and are controlled by nervous (electrical) and chemical (hormones)
mechanisms to bring about movement and action in each and every cell. Thus
annamaya koṣa is the physical frame which is the grossest of the other Koṣas.
Prāṅamaya koṣa
Bhṛgu after a long research comes back and says ‘O Father it is the prāṇa – the life
energy, from which even the gross annamaya koṣa comes out. The body may be
there but without life or Prāṇa, it is gross useless. This Prāṇa is the basic fabric of
this universe both inside and outside our body. A uniform harmonious flow of
Prāṇa to each and every cell of the annamaya koṣa keeps them alive and healthy.
Prāṇa has the capacity to move into different areas of the body (annamaya koṣa)
depending on demand. For example, when you perform more brain work you need
more prāṇa in the head region. When you walk you need more prāṇa in the lower
limbs etc. If the prāṇa flows to any organ and increases inadvertently and without
control, it can lead to dysfunction of that organ at the annamaya koṣa.
Prāṇa flows through subtle channels called Naḍis. The five dimensions of this
mukhya prāṇa flow resulting in activities in these areas are called Pañca Prāṇa. The
downward force called ‘Apāna’, is responsible for functions like defaecation,
urination, menustration, ejaculation, parturition etc. The prāṇa responsible for
breathing movement is called ‘Prāṇa’. Udāna is responsible for upward activities
like vomiting; ‘Samāna’ is responsible for proper digestion and balancing prāṇa and
apāna. Vyāna is that which is responsible for all activities in the periphery like
nerves impulses, blood circulation, and cellular activity in all cells. A balance
between all these five prāṇas is health and imbalance is ill-health.
Manomaya Koṣa
Bhṛgu is now guided by his father to go back for Tapas. He returns after long
penance and says ‘Oh my Guru, I realize that Manas (mind) is the source of
everything’. This is called manomaya koṣa. This is the aspect of one’s personality
wherein the mind carries on its different functions such as perception (Manaḥ),
memory (citta), and ego (Ahaṁkāra).
Mind, which is defined as a conglomeration of thoughts, responds to the input
through sense organs. For example, you see a big red flower; eyes send the image to
the brain and the mind (manaḥ) perceives it as a beautiful rose. Within the next
fraction of a second your memory (citta) deciphers that it as a very rare variety of
rose which you wanted to see badly. The thought circulates in mind and citta which
soon goes on to make you feel ‘O it is so beautiful! I like it, I love it, I want it!’.
This component of the manomaya koṣa in which this rapid recycling takes place
and gathers momentum is called the ‘Emotions (Bhāvanā). This is characterized by
feelings such as ‘likes or dislikes’, ‘love or hate’, backed by the heavy ‘I’ (the ego).
It is this emotion that is the root cause of all human joy as well as distress. When
the emotions become powerful, they start governing our actions against what is
right. This ‘going against cosmic laws’ leads to imbalances called ādhi or stress.
Long standing ādhis get pushed into prāṇamaya and annamaya koṣa causing
Vyadhis. Manomaya koṣa is our mental and emotional library, the subtler layer of
our existence. Hence the statement ‘you are what you think you are’ which Bhṛgu
realized as the basis of not only his own individual but also as the basis of the entire
creation.
Vijñānamaya Koṣa
As Bhṛgu reports to Varuṇa about this wonderful discovery, the master is happy but
he says ‘Please move on, you have just a few steps to go ahead, you are in the right
direction.’ Now through intense long tapas, Bhṛgu realizes that it is all the Vijñāna
(knowledge) from which the entire creation has happened and that could be the final
reality.
Vijñānamaya Koṣa is the fourth layer of our existence. We all have two minds, e.g.
when the manomaya koṣa said that ‘It is a beautiful rose, I want to have it’ and you
started instructing your hands to pick up the flower, inner mind said ‘Sorry, you
cannot pluck that flower; it does not belong to you; it is from the neighbour’s
garden and you stopped the action. This conscience within that continuously guides
56 Yoga Education
Yoga and health
us to do a thing or not to do a thing is the Vijñānamaya koṣa. It is this component of

the mind that has developed in human species greatly that differentiates man from
animals. Bharthṛhari says,
Āhāra nidrā bhaya maithumaṁ ca
Sāmānyametat paśubhiḥ narāṇām
Buddhirhi teṣāmadhiko viśeṣaḥ
Buddhirvihīnāḥ paśubhiḥ samānāḥ
Hunger, sleep, fear, procreative instinct are common to man and animals. It is the
Buddhi (discriminating faculty) that is special to man. A person who does not have
Buddhi is no better than an animal.
Bharthṛhari brings out this point as to how the higher faculty the vijñānamaya koṣa
continuously guides the manomaya koṣa to get mastery over the basic instincts. For
example we have lost the cyclical behavior as in animals who get into reflex estrus
cycles (heat for sexual behavior). This freedom element which is inbuilt in all
human beings, guides him to discriminate between what is ‘good and bad’ , ‘right
and wrong’, ‘useful and not useful’ to move towards long term sukha (happiness).
Thus Vijñānamaya koṣa is the discriminating faculty.
Ānandamaya Koṣa
Varuṇa now directs the son to go back to tapas and this time Bhṛgu never returns.
The master goes to check why the son has not come back. He was surprised to see
that Bhṛgu is completely engrossed in deep Ānanda (bliss). There is no individual
‘I’ of the vijñāna or manomaya that can report to the father about his realization.
Bhṛgu is now established in the knowledge of the final truth that Ānanda is the
basic stuff of this universe from which everything is created.
This is called ānandamaya koṣa – the bliss layer of our existence. This is the most
subtle aspect of our existence which is devoid of any form of emotions; a state a
total silence – a state of complete harmony and perfect health.
While in manomaya koṣa the creative power predominates, in Vijñānamaya koṣa it
is the power to discern and discriminate. Bliss is embodied in Ānandamaya koṣa,
the highest stage of evolution in the manifest existence. In his journey towards the
Ultimate, man crosses these koṣas of existence one by one. Through analysis called
‘Pañca Koṣa Viveka’ (knowing through experience, one’s five koṣas of existence)
and through the associated practices called ‘tapas’ man transforms himself
gradually getting relieved from the bondages and constrictions of each koṣa. This is
one of the methods of reaching the ultimate goal enumerated and described in
Upaniṣads.
Now in modern times, notwithstanding the sincere and subtle (atomic level)
researches the attempts to understand life as an offshoot of matter, a conglomeration
of atoms and molecules (called DNA & RNA), are leading man to regions of
greater complexity. Decades of subtler and expensive research have yielded much
less fruit than expected.
However, better understanding of life appears to be forthcoming with efforts

directed towards fields of modern psychology and parapsychology. The forerunner
of many of these efforts could be traced back to the work of Kirlian. Controversies
apart, Kirlian photography triggered the interest of a large number of scientists and
technologists all over the world. Investigations into the unknown regions of human
existence started unraveling the mysteries of life. Parapsychology institutes have
grown in number. Scientists have started reconsidering their hypothesis that life
also is an emergence from matter. They recognize some existence beyond the
physical body. The scientific study of the human aura by Tart, the professor of
psychology at the University of California at Davis, USA, delineates the following
aspects of human aura (a) The physical aura; (b) The psychological aura; (c) The
psychical aura, and (d) The projected aura. In relating the experience of the
psychics, the terms human aura, etheric double, astral body, thought-forms, etc.,
have often been used.
Activity 11
1) Name the different koṣas in proper order.
2) What is the concept of health according to WHO (World Health

Organisation)?
3.3.2 Concept of disease – according to Yoga

Vāsiṣtha
In Yoga-Vāsiṣtha one of the best known texts on Yoga, the essence of Yoga is
beautifully portrayed thus, ‘Manaḥ praśamanopāyo Yoga ityabhiodhīyate’ – Yoga
is called a skilful trick to calm down the mind. It is (Upāyaḥ), a skilful subtle
process and not a brutal, mechanical gross effort to stop the thoughts in the mind.
58 Yoga Education
Yoga and health
ADHIJA
SARA
&
SAMANYA
In Ānandamaya Koṣa a man is healthiest when in perfect harmony and balance of

all his faculties. At Vijñānamaya koṣa there are movements but they are
channelized in the right direction. As such, it is at the manomaya level that the
imbalances start. Likes and dislikes come to play at this level. Theta waves start
governing our actions; often they are in the wrong direction. The liking of Gulab
Jamoon in a diabetic may lure him to eat the same against the doctor’s advice. Thus
going against what is right causes imbalances. These imbalances amplify
themselves resulting in mental illnesses called ‘ādhis’- At this stage there are no
symptoms at the physical level. Prompted by the increasing growth of desires these
mental diseases (ādhi), begin to manifest themselves externally and gradually they
affect the physical frame. Preponderance of ajñāna (ignorance about one’s real state
of bliss) leads one to perform wrong actions such as eating of unwholesome food,
living in unhealthy dwellings, doing hinges in untimely hours, association with
wicked, evil thoughts, inflict injuries etc. These breed physical diseases called
vyādhis or the secondary diseases.
SARA SAMANYA
essential common
Cycles of birth &death,
congenital diseases Psychosomatic
Somatopsychic
Remedy
Hysterical
Self realization
Neurosis

The ādhis (primary diseases) are two-fold – Sāmānya (ordinary) and Sāra
(essential). The former includes the diseases incidental to the body while the latter
is responsible for rebirth to which all men are subject. The Sāmānya diseases are
normally produced during the interactions with the world. These may be termed as
psychosomatic ailments. When dealt with by suitable techniques and congenial
atmosphere, ādhis of the ordinary type will vanish. Along with it are destroyed the
physical ailments i.e. the vyādhis. The diseases caused by these ādhis are called
ādhijā vyādhayaḥ. The subtler ādhis of the essential type (sāra) which cause the
birth of the physical body can be destroyed only by the realization of the causal
states of mind and a corresponding ability to live at the Vijñānamaya Koṣa and
Ānandamaya Koṣa. In that state, man transcends the cycles of birth and death. The
second category of ailments are Anādhijā Vyādhayaḥ or those not created by mind.
These would probably include the infectious and contagious diseases. The text says
that Anādhija Vyādhis can be handled through conventional medicines (the
chemotherapy of modern medicine and Āyurveda), mantras (with their natural
vibrational characteristics) and good actions. These bring about the purity of mind,
the Prāṇa flowing freely in the body and the food getting digested better and
assimilated properly allowing the diseases to vanish.
3.3.3 Potential causes of illness

Among the two types of ādhis described above, the sāmānya (ordinary) type
corresponds to the modern psychosomatic ailments. When the mind is agitated
during the interactions with the world at large, the physical body also follows in its
wake. These agitations cause violent fluctuations in the flow of prāṇa in the naḍis.
The prāṇa flows in wrong paths running from one to the other without rhythm and
harmony. The naḍis can no longer, in this condition, maintain stability and
steadiness, but quiver. Due to these disturbances of the prāṇa and unsteadiness in
the naḍis, the food does not get properly digested. There arises Kujīrṇatvam (wrong
digestion), Atijīrṇatvam (over-digestion) and Ajīrṇatvam (non – digestion). When
this improperly digested food settles down in the body amidst such commotion it
results in ailments of the psychosomatic type.
60 Yoga Education
Yoga and health
Activity 12
1) Explain the concept of Ādhi and Vyādhi.
3.4 Yogic concept of healthy living or life style

prescriptions
We have understood that through the primary cause (bad thought patterns) the
disease of body is generated. If this primary cause be annihilated at its root then all
diseases will be destroyed.
How do we do this? If the mind becomes purified with true Satvaguṇa, then Prāṇa
Vāyu will begin to circulate freely throughout the body, the food taken will be
digested properly and hence no diseases will arise. Yoga Vāsistha has described it
beautifully. This is also in line with yama and niyama of Patañjali described under
Aṣṭāṅga Yoga in the previous Unit.
3.4.1 Rules and regulations (ācāra and vicāra)

Avoid actions such as:
1. Eating of unwholesome food

2. Living in unhealthy places
3. Doing things at unreasonable hours
4. Association with the wicked
5. Longing after improper things
6. Evil desires and bad thoughts
Development of Sattvaguṇa
In an ordinary man there is a mixture of the three guṇas (Sattva, Rājas and Tamas).
Tamas and Rājas pull a man downwards; Sattva lifts a man upwards. Tamas and
Rājas lead to bondage; Sattva helps to attain salvation. Discipline yourself and
develop Sattva. When the mind is Sāttvika, there is calmness in it. Divine light can
descend only when the mind is serene and cheerful.
The Sāttvika man controls the senses, does selfless service, and practises japa,
prāṇāyāma, concentration, meditation, self-analysis, and enquiry of "Who am I?"

He has no attraction for sensual objects. He has a burning desire to attain mokṣa
(salvation). He is humble, generous, merciful, forbearing, tolerant and pious. He
destroys his little personality.
The rājasika man is proud, intolerant, egoistic, self-sufficient, lustful, hot-tempered,
greedy and jealous. He works for his own glory and fame and self-aggrandizement.
He develops his own little personality.
There is an intimate connection between the guṇas and karmas (actions performed
by people).The nature of the karmas depends upon the nature of the guṇas. A
Sāttvika man will do virtuous actions. A Rājasika and Tāmasika man will perform
non-virtuous actions. It is the guṇa that goads a man to do actions. The Self or
Brahman is action less. He is the silent witness – the spectator (draṣṭā).
Virtuous nature enables the aspirant to attain the highest state of super
consciousness (Nirvikalpa Samādhi), wherein the seer and the seen are merged into
one; the meditator and the meditated become identical.
Here is a list of virtues according to the Bhagvadgītā:

vHk;a lÙola”kqf+)KkZu;ksxO;ofLFkfr%A
nkua ne”p ;K”p Lok/;k;Lri vktZoe~AA
vfgalk lR;eØks/kLR;kx% “kkfUrjiS”kque~A
n;kHkwrs’oyksyqIRoa eknZo gzzhjpkiye~AA
rst% {kek /k`fr% “kkSpenzksgks ukfrekfurkA
HkofUr lEina nSohefHktkrL; HkkjrAA Hkxon~xhrk 16-1&3
1. Fearlessness (Abhayam)
Among the Divine qualities, fearlessness stands foremost. Fear is an effect of
ignorance. Identification with the body causes fear. Blind attachment to the
body, wife, husband, children, house, property etc. is the cause of fear. The sage
who has realised the Self is absolutely fearless.
“He who knows the Bliss of Brahman (God) from which words as well as mind
turn powerless, fears nothing.” – Taittirīya Upaniṣad
Fear can be removed by constant thinking of the immortal and all-blissful
nature of the Self. If you lead a life of honesty and truthfulness, if you devoutly
observe the precepts of the scriptures without doubting, if you lead a life of
right conduct, and if you remember God always, you will become fearless.
2. Purity of heart (Satvasaṁśuddhiḥ)

It includes purity of understanding, cleanliness of life or purity of heart, purity
of mind, i.e., giving up of cheating, hypocrisy, untruth, and the like in all
dealings with the people, and doing transactions with perfect honesty and
integrity is purity of heart. A purity of mind cannot be obtained without
devotion to the Lord.
3. Steadfastness in knowledge and Yoga (Jñāna Yogavyavasthitiḥ)

Understanding the nature of the Self as taught in the scriptures and by the
preceptor, self-realisation through meditation on the great sentence of the
Upaniṣad, “I am Brahman” (Aham Brahmāsmi) is Knowledge. Yoga is union of
the individual soul with the Supreme Being; it is the realization of the Self by
concentration and meditation through self-restraint or control of the senses.
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4. Alms giving (Dāna)

Distributing food, clothes etc., as far as it lies within one's capacity and
competence, according to one's means to the ones who are deprived of these
and are needy. A charitable man hastens to comfort the distressed and helps the
needy.
5. Control of the senses (Dama)

It includes self-restraint, self-control, control of the external senses. The
practice of self-control annihilates the union between the senses and the sensual
objects. He/she keeps the senses under the strictest restraint and is moderate in
one’s diet, checks the outgoing tendencies of the mind and the senses. He/she
induces the mind and the senses to turn backwards towards their source. As
householders cannot practise perfect control of the senses, even moderation or
regulated and disciplined life will constitute self-restraint for them. The practice
of self-control includes forgiveness, harmlessness, truth, steadiness and
patience.
6. Study of scriptures (Svādhyāya)
Study of the Vedas or any other scripture, which one has faith in, like Quran,
Bible etc. in order to attain the 'unseen fruits'. It also includes the efforts to
know the self through self-analysis and reflection.
7. Austerity (Tapas)
True tapas is meditation on the Self.
It is fixing the mind on the Supreme Reality or the Self. It is to turn the mind
towards the soul. Respect for the gods, the twice-born, the teachers and the
wise, observance of straightforwardness, purity, celibacy and non-injury are
called austerities (tapas or self-discipline) of the body. Speech which causes no
excitement, truthful, pleasant and beneficial, the practice of the study of the
Vedas, are called austerity of speech. One should speak what is true; one should
speak what is pleasant. One should not speak what is true but not pleasant nor
what is pleasant but is false.
8. Straightforwardness (Ārjavam)
This is conducive to the attainment of knowledge. The aspirant should always
be candid, upright or straightforward. Straightforwardness should be ones
attitude. A just and truthful man alone can be straightforward. Such a man is
respected by the people, liked by all. He attains success in all his endeavors. He
never hides facts or truth.
9. Non-violence (Ahiṁsā)
Non-injury to any being – man or animal in thought, word and deed. By
refraining from injuring living creatures, the forces of Rājas are subdued.
Ahiṁsa is categorized as physical, verbal and mental.
10. Truth (Satyam)
Speaking of things as they are without uttering unpleasant words or lies. This
includes self-restraint, absence of jealousy, forgiveness, patience, endurance
and kindness

11. Absence of anger (Akrodha)

Absence of anger when insulted, rebuked or beaten, i.e., even under the extreme
provocation.
12. Renunciation (Tyāgaḥ)
Literally giving up; giving up of vāsanās egoism and the fruits of action.
Charity is also tyāgaḥ.
13. Peacefulness (Śānti): Serenity of the mind or tranquillity

14. Absence of crookedness/back biting (Apaisunam)
Aversion to slander and absence of narrow-mindedness.
15. Compassion towards beings (Dayā)

Compassion to those who are in distress. A man of compassion has a tender
heart. He lives only for the benefit of the world. Compassion indicates
realisation of unity or oneness with other creatures.
16. Freedom from covetousness (Aloluptvam)

Non-covetousness. The senses are not affected or excited when they come in
contact with their respective objects; but rather these are withdrawn from the
objects of the senses, just as the limbs of the tortoise are withdrawn by it into its
own shell.
17. Gentleness/tenderness (Mārdavam)

18. Modesty (Hrih) – It is shame felt in the performance of actions contrary to the
rules of the Vedas or other scriptures.
19. Absence of fickleness (Acāpalam)

Not to speak in vain. Not to move the hands and legs in vain. Avoidance of
useless action.
20. Vigour (Tejas)

Vigour, energy, brilliance. The aspirant who is bent on attaining salvation
marches boldly on the spiritual path. Nothing can tempt him/her or slacken his
progress. This unbroken progress towards the realization of the Self or the
Absolute is lustre. It overcomes the downward pull of Tamas.
21. Forgiveness (Kṣamā)

He who is endowed with this virtue does not exhibit anger even when he is
insulted, rebuked or beaten, although he is strong enough to take vengeance. He
is unaffected by the insult or injury or even happiness or sorrow.
22. Fortitude (Dhṛti)

The sage absorbs within himself all calamities. He is steadfast even when he is
in very trying and most adverse conditions. This is a particular sāttvika vṛtti or
state of mind which removes depression or exhaustion of the body and senses
when they sink down. An aspirant who is endowed with this divine attribute
never gets disheartened, even when he is under severe trials and difficulties and
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tribulations. Dhṛti is a divine tonic when the body and the senses are in a state
of low spirits or dejection.
23. Cleanliness/purity (Saucam)

This is of two kinds: viz., external and internal.
External cleanliness or cleanliness which is obtained by means of earth and
water, soap etc. It includes cleanliness of the environment, of the body, the
clothes etc.
Internal purity: The mind and heart (intellect) are free from Maya; free from
deception, lust, anger, greed, pride, jealousy, hypocrisy, likes and dislikes.
Purity is achieved by the practice of celibacy, forgiveness, friendliness, charity,
humility, nobility, love, complacency, compassion etc.
24. Absence of hatred/enmity (Adroha)

Freedom from malice. It includes absence of desire to injure others.
25. Absence of overweening pride (Atimānitā)

Atimānitā is great pride. A proud man thinks that he is superior to others and
that he is worthy of being honoured/respected by others.
Activity 13
1) Write five attributes of Sattvaguṇa.

3.4.2 Āhāra or Yogic diet

Dieting is catching up among the affluent, even in India – for better looks, of
course; much less for sound health. High calorie junk foods are shunned. A struggle
between the palate and the desire to slim down continues. The big dairy business of
the U.S.A. is collapsing.
The scare of colon cancer has cut down the beef consumption drastically. The
vegetarian fad is spreading fast. Natural food consumption, buying farm food or
organic food though more expensive, is becoming the fashion of the day. But on the
other hand, aggressive commercials are trying to prevent this ‘turning of tables’.
Research has shown that a balanced vegetarian diet/food can reverse coronary
diseases and even the cholesterol deposits can be drastically reduced.
The Yogic concept of food takes into consideration the total dimension of human
existence. Apart from the atoms and molecules of which our gross physical body is
made, we all possess prāṇa, mind, intellect, emotions and the spiritual dimension
featured by freedom. Yoga is the process by which we bring an integration of the
entire personality at all these levels. If the stamina of the body is to be developed,
the prāṇa should be brought to a nice balance, the mind should be calmed down, the
emotion should be stabilized and the intellect should be under total control. A
‘Balanced Diet’, therefore, according to Yoga, is that diet which restores balance at
all levels. Only such diets could aid in a holistic way of living and development of
personality.
Let us see how the ancient sages arrived at the concept of healthy diet and describe
their general characteristics.
Classification of Foods
Yoga classifies food into 3 categories (similar to the classification of human beings)
into predominantly Tāmasika, Rājasika and Sātvika food.
Tāmasika foods
Yātayāmaṁ gatarasaṁ pūti paryuśitam ca yat
ucchiśṭamapi cāmedhyaṁ bhojanaṁ tāmasapriyam
(B.G.17.10)
That which is stale, tasteless, stinking, cooked overnight, refuse and impure is the
food liked by the Támasiks.
Yātayāmaṁ and Gatarasam (cold food devoid of taste and essence):
One Yāma is 3 hours. Food that gets cold is stale. In these days of canned foods,
preserved fruits, stored vegetables and refrigeration facilities, almost a substantial
majority of us has come to love stale foods. Ancient Indian writings on diet did not
include taking a diet containing preservatives, insecticides, emulsifiers, artificial
colourings and other chemicals.
Pūti (foul-smelling): Men of inertia have a natural liking for stinking food that has
intolerable smell for others.
Paryuśitam (Stale): Food cooked overnight or kept for days together comes under
this category. In south India, there is a peculiar appetite for taking rice that has been
kept soaked in water through the previous night. The next morning it becomes both
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stale and tasteless (gatarasam). Some in north India like old rotis. We can include
all the fermented drinks which the Tāmasika people love to drink under this
category.
Ucchiṣṭam (Leftover): That which is leftover by others, is commonly liked by the
Tāmasika persons.
Amedhyam (impure): Impure and filthy food i.e. that which is not fit for human
consumption.
Those foods which are ‘dead’, partially spoiled, which have lost their essence,
which have been processed a great deal, which have been preserved in some way
having no spark of life about them, or which lack the vitality of food, are the ones
liked by the Tāmasika. The innate personality structure of the Tāmasika is reflected
in their liking for such foods. Hence, all such foods are classified as Tāmasika
foods. These foods may add ‘matter’ to the physical body, may nourish the grossest
aspect of the body but they create a feeling of heaviness and lethargy.
Due to external circumstances like busy work schedule, high-tech advertisements

etc. even when a Sāttvika man resorts to such diets (as canned foods, etc.),
mentioned above. Energy and vitality are almost absent in such foods and hence the
functioning gets sluggish and diseases of degeneration and accumulation of
excessive toxic matter are likely to occur leading to illness like obesity, arthritis,
hardening of the arteries, etc.
When food is spoiled, its chemical structure breaks down, and because of the
acidity that results, some nutrients are destroyed. Rather than being useful, they
may break down into products which cannot be used by the body, but must be
excreted. In the mean time, they are under circulation and may act as irritants to the
nervous system as well as to the other cells, tissues and organs. Eating Tāmasik
food makes one lethargic. One may vacillate between an irritating restlessness and a
tendency to fall asleep.
Fermentation is essentially a process of decomposition, especially when it is poorly
controlled and overdone. Alcoholic drinks, especially the poorer quality ones,
belong to this category.
Meat is also likely to be Tāmasika especially when it is not fresh. Once the animal
cells die, the process of degeneration and decay begins. Most marketed meat is not
fresh. Unless this process is carried out carefully with a total knowledge of what is
happening, the food is likely to be Tāmasika.
The way in which the animal lives and grows may also affect its properties.
Animals that are sluggish, heavy and unhealthy, are more likely to yield a Tāmasika
food. Wild game and fish freshly killed and properly prepared were not regarded by
the ancient Indians as detrimental. The effects of such fresh, wholesome meat were
said to be Rājasika.
Rājasika Foods
Foods that are kaṭu (bitter), amla (sour), lavaṇa (saline), ati uṣṇa (steaming hot),
tīkṣṇa (burning), are the ones liked by Rājasika.
That which stimulates the nervous system, speeds up metabolism and activates, is
called Rājasika. e.g.: coffee, tea, tobacco. Green chillies and pepper are considered

Rājasika but dried red chillies tend to be more Tāmasika. High quality wines are
Rájasika.
These Rājasika foods will energise but not in the sense of lending a clear balanced
energy. They tend to stimulate and push the organism to increase its speed and to
indulge more in physical activity, sensual pleasures and comforts. Spiced and
cooked to perfection food with lots of rich sauces, tempts one to eat more and leads
the attention to the savour of the food and away from internal signals.
It is recognised that a pushing, aggressive worldly kind of activity is appropriate for
rulers, for the military forces and for those who concern themselves with political
matters - who deal in the area of domination, forcefulness and warfare. In fact, in
some of the Indian traditions, the castes which performed such roles – the Rajputs
(literally “son of the King”), were expressly permitted to take meat and wine,
whereas the Brāhmaṇa, who is not a ruler, but a scholar, teacher, and a spiritual
seeker, has always been forbidden these Rājasika foods.
Such a diet, no doubt, creates in an individual brilliant energies and keeps all
vigorous men restlessly striving to fulfil their uncontrolled passions and desires;
hence, in their final reactions, they lead the eater towards a life productive of ‘Pain,
grief and disease’.
Sātvika Foods
āyuḥ sattvabalāṛogya sukhaprītivivardhanāḥ
rasyāḥ snigdhāḥ sthirāḥ hṛdyāḥ āhārāḥ sāttvikapriyāḥ (B.G 17.12)
Those foods which increase the āyuḥ (Life and vitality), Sattva (purity), Bala
(Strength stamina), Ārogya (health), Sukha (happiness) and Prīti (cheerfulness and
good appetite), are termed Sāttvika. These foods are Rasyāḥ (savoury), Snigdhāḥ
(oleaginous), Sthirāḥ (substantial), Hṛdyāḥ (agreeable) and are liked by the Sāttvika
In contrast to Tāmasika and Rājasika foods, foods which are fresh, wholesome,
natural, of good quality, yet mild in spices, neither over nor undercooked, are
experienced as lending a calm alertness and at the same time a state of quiet energy.
Such foods are called Sātvika. They are said to nourish the consciousness. They not
only provide nourishment for the body, but they do not adversely affect the overall
energy state. They add vitality to the total system by bringing a perfect, harmonious
balance of energy states in the food itself. They don’t pull energy from the body or
weigh it down; they don’t make it heavy; neither do they irritate nor push it beyond
its capacity. Rather, they provide a precise balance of nourishment and create no
undue waste. Such foods are the ones which are most likely to be experienced as
Sātvika. They are the ones which are likely to give the body lightness, alertness,
energy and create a clear consciousness.
Sāttvika foods give strength from within. In contrast Rājasika foods supply strength
to the muscles and give a feeling that one’s energy is coming from the food, one has
eaten. Fresh fruits, wholesome grains and the fresh milk of a cow are Sāttvika
foods. Raw milk just drawn from a healthy cow is considered ideal. If, however, it
is kept for sometime, then it is to be heated to its boiling point before it is
consumed. Milk of buffalo is considered more Rājasika since it is heavier and more
fattening. Any milk which becomes sour or spoiled, of course tends to acquire a
Tāmasika property.
In describing the natural taste of particular types of food that is accepted and liked
by good men of spiritual urges (Sattva), it is said that they like only such diets
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which increase the vitality (Āyuḥ), and not sheer bulk; which supplies the energy
for meditative purposes (Vīrya);, which increases and unfolds the secret strength
(Bala) to resist temptations for sense-objects; which provides good health (ārogya)
so that they may not fall ill and suffer a break in their regular sādhanā. Such people
will have a natural inclination to take food which will augment joy (Prīti) and inner
cheerfulness (Sukha). In short, such creative men, by their own choice, enjoy only
food that is pure and wholesome.
Activity 14
1) What are different categories of food according to Yoga?
3.4.3 Āhāra vihāra – key is moderation

In Bhagavadgītā (6.17) Lord Krishṇa says –
yuktāhāra-vihārasya yukta-ceṣṭasya karmasu

yukta-svapnāvabodhasya yogo bhavati duḥkha-hā
He who is moderate in his habits of eating, sleeping, working and recreation can
mitigate all material pains by practicing Yoga.
Yukta-āhāra-vihārasya, of one whose eating and enjoyments are regulated – āhāra
(lit. food) means all that is taken in, āhāra, which also means food, includes mental
‘food as well’ include the impressions we draw in though our sense organs and the
people whom we associate with. Vihāra means enjoyments and also yukta-ceṣṭasya,
of one whose effort (ceṣṭā) is moderate, not over exerting; karmasu in works (not
workaholics); similarly, yukta-svapna-avabodhasya, of one whose sleep (svapna)
and wakefulness (avabodha) are moderate can overcome all worldly pains and
sorrows.

3.5 Yogic concept of holistic health – an

integrated approach
We have understood that the disturbances in the Manomaya Koṣa percolate into the
physical layer (Annamaya Koṣa) through the Prāṇayamaya Koṣa. Hence, in the
treatment of these psychosomatic ailments it becomes mandatory to work at all
these levels of our existence to bring about the quickest results. The integrated
approach, thus, consists in not only dealing with physical sheath, the relief of
which could at best be temporary as is happening with the drugs used in
modern medicine to treat diseases of the psychosomatic type like Asthma,
Diabetes, Mellitus, Hypertension, etc., it also includes using techniques to operate
on different sheaths of our existence. The large number of Yoga practices available
in the texts of Yoga and Upaniṣad are adopted to balance and harmonise the
disturbances at each of the five Koṣas and tackle this type of complex
psychosomatic ailments. The following is the translation of the Sanskrit text taken
from Yoga-Vāsiṣṭha.
A. Practices at Annamaya Koṣa (The physical layer)

A healthy Yogic diet, Kriyās, loosening exercises and Yogāsanas are used to
operate at the Annamaya Koṣa and to remove the physical symptoms of the
ailments.
i) Kriyās – These are Yogic processes described in Haṭha Yoga to cleanse the
inner organs of our body. They bring about the following effects
(a) Activating and revitalising the organs, (b) Toning up their functions,
(c) Desensitization, and (d) Development of deep internal awareness.
Among the major Kriyās enumerated in the texts of Yoga, simplified
versions of a few Kriyās like catheter, Netī, Jala Netī, Kapālabhāti,
Agnisāra, Vamana Dhauti (Kuñjala Kriyā), etc. are used extensively.
ii) Physical exercises and movements – śithilīkaraṇa vyāyāma
Very simple physical movements to mobilise and activate the affected parts
of the body are used. Some easy physical exercises are adopted to fulfil the
needs of the particular ailments to (a) loosen the joints (b) stretch and relax
the muscles, (c) improve the power, and (d) develop stamina.
iii) Yogāsanas – Postures

Yogāsanas are physical postures often imitating the natural positions of the
animals, meant to make the mind tranquil. Through these postures, the
physical revitalization and deep relaxation and mental calmness are
achieved.
B. Practices at Prāṇamaya Koṣa (The layer of prāṇa)

Prāṇa is the basic life principle. Prāṇāyāma is a process for gaining control over
Prāṇa. The five manifestations of Prāṇa and the corresponding most
comprehensive definition of Prāṇāyāma in the human system are described in
Praṣnopaniṣad. Also the conventional Prāṇāyāma through regulation of breath
is described therein. For a comprehensive understanding of Prāṇāyāma, you
may refer to Unit 7 (Guidelines for Practicum).
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Through the practice of proper breathing, Kriyās and Prāṇāyāma we start

operating on the Prāṇāmaya Koṣa. Suitable types of Prāṇāyāma and breathing
help to remove the random agitations in Prāṇika flows in the Prāṇāmaya Koṣa.
Thus, the ailments are handled at this Prāṇamaya Koṣa level.
C. Practices at Manomaya Koṣa (The mental layer)

i) Dhāraṇā and dhyāna
A direct operation on this level is made possible by the last three limbs of
Aṣṭāṅga Yoga of Patañjali – Dhāraṇā, Dhyāna, and Samādhi. The culturing
of mind is accomplished by focusing of the mind (Dhāraṇā) initially,
followed by relaxed dwelling of the mind in a single thought (Dhyāna) for
longer and longer durations leading ultimately to superconsciousness
(Samādhi). A progressive habituation allows the mind to remain relaxed
during the period of meditation (Dhyāna). The benefits of Transcendental
Meditation, a simple standardised technique, are numerous, interesting and
noteworthy. Its application to treat many psychosomatic ailments has
become popular.
ii) Emotion culture
To handle and gain control over the basic cause for mental agitations and
turbulatuous, we use the Yoga techniques that control our emotions.
A devotional session containing Prayers, Chants, Bhajanas, Namāvalis,
Dhuna, Stotras (ślokas in praise of the almighty) etc., help to build a
congenial atmosphere to evoke, recognise, attenuate and dissipate the
emotions. Thus, control over emotions is obtained through the devotional
session. The emotional imbalances and upsurges are eliminated by such
control.
D. Practices at Vijñānamaya Koṣa (The layer of wisdom)

A basic understanding is the key to operate from Vijñānamaya Koṣa. Upaniṣads
are the treasury of such knowledge which is the redeemer of all miseries and
obsessions. It is the lack of inner Jñāna which is responsible for many wrong
habits, agitations, etc. The Happiness Analysis – Ānanda Mīmāṁsā of the
Taittirīya Upaniṣad handles the most fundamental problem relevant to all living
creatures. The analysis systematically leads the reader to that substratum from
which Prāṇa and mind emerge – the Ānandamaya Koṣa. It helps the person to
change his attitude of greed and deep attachment to material possessions and
enjoyments and leads one towards the realisation that happiness is within and
‘each one of us’ in our causal state, the ‘Ānanda’ embodied. As a result, man’s
outlook in life changes. Knowledge burns the strong attachments, obsessions,
likes and dislikes which constitute the basic cause for the agitations of mind.
The Sāra type of Ādhis can only be removed by this knowledge (Ātma-Jñāna or
Self-realisation).
Yogic counselling
Specially trained Yoga counsellors diagnose the basic problems of participants
at psychological level which may later percolate into the prāṇa & body level to
cause diseases. One or more of the following 8 dimensions are found during the
interaction and discussion on a one to one basis;

a) Hereditary Tendencies
b) Congenital problems & their repercussions on the mind
c) Over sensitivity
d) Excessive rush & speed of mind
e) Perfectionist attitude in life
f) Calamities & trauma encountered by the persons
g) Psychological conflicts between
i) One ethical norm and other
ii) One duty & other duty, etc.
h) Questioning the very basis of
i) ethics & morality
ii) duties
iii) injunctions & disciplines in life
iv) the purpose of this life.
Having identified one or more of these problems, the counsellor will suggest
solutions to the problems and will substantiate & convince the usefulness of
those solutions through anecdotes, illustrations, scientific data (if necessary)
etc.
The participant will understand & decide to try out the suggested methods to
change themselves by those specific Yoga methods.
The participants are asked to keep a diary to check for themselves about their
progress or otherwise, on a day to day basis so that they may learn as to how
they can apply the principles effectively.
E. Practices at Ānandamaya Koṣa (the layer of bliss)

To bring in all our actions the bliss of our causal body (Kāraṇa śarīra) called
Ānandamaya koṣa in all our actions is the key for a very happy and healthy life.
This also brings our innate healing powers to effect, a complete cure of our
ailments. The techniques used come under the heading Karma Yoga, the secret
of action.
The secret lies in maintaining an inner silence, equipoise at the mental level as
we perform all our actions. Normally we get upset, or excited over things which
we do not like or we like. But we have to learn to maintain equipoise (samatva).
The next step is to have a deep silence and a blissful awareness in the inner
subtler layers of our mind while we are in action.
This is accomplished by self awareness, constant drive to change oneself and
auto-suggestions. To recognise that `I am getting tensed' is the first step.
Correct this abnormality by withdrawing to the inner compartment of total bliss,
peace and rest. Remember this by repeated inner silence several times in the
day. Retain a smiling relaxed face during all the Yoga practices.
Bhartṛhari brings out this point as to how the higher faculty, the vijñānamaya
koṣa continuously guides the manomaya koṣa to get mastery over the basic
instincts which are eating, mating, fearing and sleeping. Hence in man we know
that, even these basic instincts are all psychological. For example we have lost
the cyclical behaviour as in animals who get into reflex oestrus cycles (heat) for
sexual behaviour. This freedom element which is inbuilt in all human beings,
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guides him to discriminate what is “good and bad”, “right and wrong”, “useful
and not useful” to move towards long term sukha (happiness). Thus,
Vijñānamaya koṣa is the discriminating faculty.
As already mentioned Ānandamaya koṣa – the bliss layer of our existence, is
the most subtle aspect of our existence which is devoid of any form of
emotions; a state of total silence – a state of complete harmony, and perfect
health.
Karma Yoga techniques are used to bring the bliss and happiness of
Ānandamaya Koṣa into all activities of their daily life.
Initially we alternate phases of relaxation, slowing, calming and silencing with
work. Gradually we start learning the art of working in relaxation. As we learn
the science of deeper relaxation through dynamic relaxation process as cyclic
meditation, we learn the art of working in blissful awareness. The inner
cleansing starts and the deep seated stresses, blocks, knots, obsessions, phobias,
etc. come out from the sub conscious level paving way for manifestation of the
divinity that is already within.
Activity 15
1) What do you mean by psychosomatic disorders?

Hardly do we realise the importance of silence at the mental level, slowing of breath
at Prāṇa level and relaxation of groups of muscles at the body level and much less
the experience of bliss.

When we start understanding the role of each of the above and start using them
regularly the happiness in our life starts blossoming. This is what we call as
promotion of positive health or preventive health care. The positive health can now
be called blissful health.
As discussed earlier for a holistic approach of catering to moderation in eating,
sleeping, working, entertainment, change in life style, etc., adopting the following
four Karma Yoga principles will work out in preventive health care.
1) Work with a sense of duty;
2) Work without getting intensely attached (focussed attention) to the work;
3) Never allow the anxieties about the results to interfere with your mind during
the currency of the job
4) Accept failure and success with equanimity
Further, following sāttvika diet (as discussed above), performing āsanas (stretching
and relaxing the muscles), Kriyās (cleansing), Prāṇāyāma ( Regulation of breath),
Meditation (calming down the mind), Happiness analysis and notional corrections
for having balance with needs and desires, performing all actions in relaxation will
go a long way in promotion of positive health. Yoga is the answer for holistic
approach which works in all directions catering to physical, mental, emotional and
spiritual needs of the person.
‘Prevention is better than cure’, this proverbial saying is kept only as an accepted
proverb in modern medicare delivery system. Hardly 1% of the budget is allocated
in any country. Yoga could play a vital role in preventing diseases. Fortunately all
health clubs have started including Yoga as part of their schedule and many go only
for Yoga in these health clubs.
Promotion of positive health is being nurtured by many who do not want to be the
victims of modern ailments. Yoga is playing a vital role in this aspect in the new
millennium.
3.7 Summary
Modern living has developed stresses and strains, mounting tensions and pressures
in everyday life. Changes in the structure of the society and the family, leaving little
cushion for an individual’s problems and failures, has been showing adverse effects
on the overall personality of the individual. Wrong dietary habits among city-folks
often opting for time-saving high-calorie, high-fat and junk food; technological
advancements such as easy modes of transport and machines, which leave little
room for physical exercise increase in smoking and alcohol and drug intake, all
contribute to the health problems both – mental and physical, affecting whole of the
society.
Yoga is becoming popular in all parts of the world. For the restless mind it gives
solace. For the sick, it is a boon. For the common man it is the fashion of the day to
keep himself fit and beautiful. Some use it for developing memory, intelligence and
creativity. With its multifold advantages it is becoming a part of education.
Specialists use it to unfold deeper layers of consciousness in their move towards
perfection.
Let us all make a resolution and practice Yoga for promotion of positive health!
74 Yoga Education
Yoga and health

1. Define the concepts of health and diseases.
2. Write a detailed note on the role of Yoga as a preventive health care.
3. Discuss the importance of Yogic principles in healthy living.
4. Explain the Yogic concept of holistic health with respect to five layers or
Pañcakoṣa theory.

76 Yoga Education
Unit 4: Applied Yoga for
elementary
education
Structure
4.1 Introduction
4.2 Learning Objectives
4.3.1 Personality development at physical level
4.3.2 Personality development at mental level
4.3.3 Personality development at emotional level
4.3.4 Personality development at intellectual level
4.3.5 Personality development at spiritual level
4.4.1 Expanding your concentration span
4.4.2 Yoga techniques for effective concentration
4.5.1 Short-term memory
4.5.2 Long-term memory
4.5.3 Areas of the brain important in the formation and retention of memory
4.5.4 Stages of memory foundation and maintenance
4.6.1 Yoga techniques for eye sight improvement
4.7 Yoga practices for Voice culture
4.7.1 What is voice culture?
4.7.2 Why we need to control our breath?
4.7.3 Who can benefit?
4.7.4 What to expect?
4.8 Summary
4.1 Introduction
In the previous Unit 3 of this course, you learned about the Yogic concept of the
body, Yogic principles of positive health, preventive health care, and principles of
healthy living. Yoga as a way of life is characterized by peace and tranquillity,
harmony and health, love and happiness, precision and efficiency. To achieve this
we have to accelerate our growth in its entirety. According to Sri Aurobindo,
personality development implies an all-round development of personality at the
physical, mental, intellectual, emotional and spiritual levels. As a practitioner of
Yoga, one learns to live at higher states of consciousness. Key to this all-round
personality development and growth is the culturing of mind.
The present Unit is addressed to clarify the concept of personality development
with respect to cognitive development via development of memory and
development of IQ, creativity and concentration. Along with it we will also discuss
Yogic practices for eye sight improvement, voice culture, because these are
important means for ensuring cognitive development.

After going through this Unit, you will be able to:
 explain the integrated concept of personality development according to Yoga;
 describe the Yogic practices for improvement of cognitive aspects such as
memory and concentration;
 discuss Yogic practices which help to maintain/improve eyesight, which is
considered necessary for cognitive development;
 practise Yogic techniques to maintain and have a sweet and clear voice, which is
indicative of a tranquil personality.

A good personality is sweet like honey. The quality of social/cognitive
contributions made by an individual is the yardstick of his/her personality.
Personality and contributions made by the individual are coupled with each other
and are directly proportional.
Yoga is a methodical effort aiming at self-perfection via the development of the

potentialities latent in an individual. It is a process by which the limitations and
imperfections can be washed away resulting in an integrated personality. It is an
expansion of the narrow, constricted, egoistic personality to an all pervasive,
eternal, and blissful state of REALITY. In other word, development of personality
into an integrated one is the expansion of his/her Self. It is also a gradual movement
towards spirituality, starting with the physical level and then moving upward to
higher states. Let us now try to understand what we mean by an integrated
personality development with spiritual growth.
4.3.1 Personality development at physical level

Physical personality development would not imply a bulky body weighing, for
example, 100 kg. An ideal body has the following features as conceived in Yoga
texts:
i) A proportionate body with all muscles relaxed in the normal state. It is soft like
a flower and flexible to the core.
ii) Instantaneously it can acquire a diamond's hardness. All organs and systems in
the body work in harmony, without any abnormalities.
iii) The chronic and acute ailments vanish or do not develop in such a body.
These aspects of personality development at physical level make the body work
most efficiently by harnessing the energies in the right direction. At resting periods
all the muscles are relaxed and the joints remain loose to conserve energy and keep
the metabolic rate low. During normal activities, just the necessary amount of
energy is used by the body. At crucial times, under conditions of high stress, the
functions of organs co-ordinate so effectively that the necessary energy gets evoked
and flows profusely into those regions which need more energy. The body gets all
the necessary strength to deal with the situation. This 'stamina' through harnessing
of inner vital energies and training the different organs, and the body systems work
in perfect co-ordination. All this can be effectively accomplished by Yogic
practices. It is in this area of application of Yoga that the specialists in physical
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Applied Yoga for elementary education
culture, wrestlers, sports persons, acrobats, gymnasts, etc., are keenly interested and
are putting Yoga to utmost use.
4.3.2 Personality development at mental level

The power of ‘creative imagination' or ‘creativity’ and ‘steadfastness’ (will-power)
are the two aspects of mind which come under this aspect of personality
development. It has been well recognised that creativity is the core of `Arts' and
`Technology' and it is uniquely human. It has been seen that Yogic practices
enhance the creative power of an individual. As such, many musicians, poets, film
artists, engineers and technologists have been attracted towards Yoga. 'Will power'
is an essential requirement for all persons to accomplish any work, however
insignificant or great the task may be.
Yoga by its methodical and mindful process of calming down the mind erases the
weaknesses of the mind and builds will power. Such a mind conceives each
obstacle as a challenge and arouses tremendous energy to combat the situation.
Courage becomes a part of the personality. Dedicated to the core, such a person
takes up the challenges of life with clear-headedness and converts them into
opportunities for accomplishing the mission of life.
4.3.3 Personality development at emotional level

Our emotions control our behaviour especially at the decisive junctures. The
challenges of the modern age create a great threat to the emotional faculty of man.
Yet the culturing of our emotions – development of our emotional faculties finds no
place in the whole scheme of education. Man looks lost amidst the complexities of
life unable to handle his emotional conflicts, blocks, and turmoil. The result is acute
unrest, anguish and psychosomatic ailments or disorders.
Yoga trains us to (i) systematically sharpen and sensitize our emotions and
(ii) consciously expand and diffuse the overtones of such sensitization. Thus, Yoga
offers a fine tool for the development of the emotional personality of man.
4.3.4 Personality development at intellectual level

In the modern age of science and technology, a sharp intellect plays a key role in
the education of the child. Rather than mechanical cramming up of information,
thinking and understanding are valued more in the learning process. The children
are taught right from the primary level to think logically and scientifically. The
capacity to analyze, process and co-relate relevant information is the function of the
intellect; concentration is the expression, precision is the outcome.
However, this enhanced power of the sharpened intellect associated with

concentration among the intellectuals of the society has also bounded man into the
whirlpool of intellectual slavery. He finds himself unable to come out of the strong
control of deep concentration. Though it is torturous and he very much wants to
come out of it, he finds himself stuck. His worries and attachments do not release
him. The development of personality at intellectual level should not only result in
an intense sharpening of the intellect but also include a mastery to overcome the
enslaving power of the sharpened intellect. Swami Vivekananda, therefore, rightly
emphasized “concentration and detachment” as the two vital parts of education.
Not only should it be possible for one to dive deep into any subject but also be able
to come out of it at any moment. It is again the specialty of Yoga that can bring

about this comprehensive development of intellect. As we have seen, Yoga

emphasizes the skill to calm down the mind and it is this skill to pacify the mind
that brings the capacity to detach. Hence, Yoga is attracting the attention of many
'intellectual sufferers', bringing them into its fold.
4.3.5 Personality development at spiritual level

A man may have a very sturdy physique, amazing creative power, a powerful
intellect and a highly sensitized emotional grasp, yet may have not an iota of
spiritual orientation. He may be completely deprived of spirituality.
In general, one sees the outer phenomenal world and not the inner Self. A rare,
courageous person, desiring immortality, turns his eyes away and then sees the
indwelling Self.
The spiritual dimension of man concerns itself with the inner world – the move
towards the causal state of mind, the root of the intellect and the substratum of the
emotions. Man starts looking inwards. It is this inward journey that marks the
beginning of the spiritual quest. Introspection, an inward look, an inner awareness,
features the quest. The subtler layers of mind unfold themselves – the inner
dimensions of personality start manifesting. Such a man treats himself by rectifying
his innermost attitude with the four-fold development such as Maitrī (friendliness),
Karuṇā (Compassion), Muditā (Happy for those who are happy) and Upekṣā
(Ignore the wickedness).
He, can see the Supreme within, and the entire Universe dwelling within the
Supreme.
The specialty of Yogic processes is that, all the faculties get sharpened in tune with
the spiritual awareness of man.

Concentration has been defined as “the ability to direct one’s thinking in whatever
direction one would intend.” We all have the ability to concentrate for a small time.
But at other times our thoughts are scattered, and our minds run from one thing to
another. To deal with such situations, we need to learn and practise concentration
skills and strategies. To concentrate, we have to learn a skill, and as with any other
skill, this means practice repeated day after day until we achieve enough
improvement to feel that we can concentrate when we need to.
Our ability to concentrate depends on
 commitment to the cause

 enthusiasm for the task
 skill at doing the task
 our emotional and physical state
 our psychological state
 our environment
4.4.1 Expanding your concentration span

People sometimes refer to a concentration span: this is the time we can concentrate
on a specific task before our thoughts wander. In learning concentration skills, we
80 Yoga Education
aim to extend our concentration span - bearing in mind that we will have a different
span for different tasks. It cannot be expanded to infinity! Most people find their
level for most tasks round about an hour, but for some people and some tasks it will
just be a few minutes, while for others it might be two or three hours. In this
context, the following points needs to be borne in mind.
 Barriers to concentrate: The main barriers to concentrating are boredom,

anxiety and day-dreaming. Thus in improving our concentration skills we need
to counteract these barriers. The following three skills are basic to concentration:
if you want to improve your concentration. Start by practicing them. They will
be followed by further strategies which will allow you to build onto the basic
skills.
 Focused task: According to modern psychology, the mind cannot remain fixated
on any solitary object for any considerable period. Rather, it must in some way
remain moving, although the boundaries of that movement can be constrained.
For instance, one can remain ‘concentrated’ on a book to the exclusion of all
external attentions, yet that concentration is dynamic in the sense that one’s
mind is engrossed in the lively fantasy of the story, or intellectual analysis of the
subject matter.
Similarly, one could be performing a very focused task, such as drawing or
painting, building a highly detailed model, playing chess, rock-climbing, playing
a musical instrument or bird-watching, yet the mind remains active, albeit
contained within a very defined range of things.
 Practice makes perfect: Needless to say, the more skilled or adept one becomes
in this ‘restriction of the mental field’ the more proficient one becomes at certain
tasks. This mastery is exhibited by people who are at the forefront of all fields in
life, be it sportspersons, artists, brain surgeons, or whatever you are.
 Beyond focus: But according to Eastern psychology, though concentration

begins with this form of ‘controlled’ or ‘contained’ movement of the mind, it is
possible to attain a further state wherein all mental movements stop. At this
point, the mind becomes ‘one’ with the essential nature of the object of
concentration, and, therefore, can go no further.
It is this state of lack of movement (completely stopping the mind, so-to-speak), yet
with awareness (illumination), that the mind must first attain in order to be able to
make the ‘jump’ from one plane (of consciousness) to the other — which is the next
stage of Yoga, dhyāna or meditation.
Patañjali described dhāraṇā as “the binding of the mind to a particular place” —
simple and precise! Arjuna, the great warrior and leader of the Pāṅḍava army,
complains to Lord Kṛṣṇa in the Bhagavad Gītā: “The mind is restless, turbulent and
strong, as difficult to curb as the wind.” ~ Gītā 6.34. One of the biggest challenges
throughout the ages has remained to keeping the ‘making mind’ quiet.
Concentration is like a muscle — its ability increases with practice, and diminishes
with disuse. So just as we have to perform regular physical exercises to keep the
body strong and fit, we also have to work holistically with all the layers of our
existence in order that it will be capable of being kept still and focused.

4.4.2 Yoga techniques for effective concentration

In Yoga, there are many effective techniques for concentration.
 Many Yoga practices are available to improve concentration and train the mind.
For example, the repetition of mantras in japa, ajapa and ajapa-japa form, to
visualizations, concentrations upon certain ‘inner sounds’ (laya), and the use of
external concentration devices such as a yantra (geometric design).
 Focusing intently upon certain aspects of the body during Āsana practice can
also be a form of dhāraṇā.
 The Haṭha Yoga Āsanas, Kriyās and Mudrās all contain a point to concentrate
upon during their practice.
 The same is true for Prāṇāyāma, where certain points of concentration are used
while controlling the breath, or in some cases, the breath itself is the point of
concentration.
Yoga techniques for concentration development
1. Breathing-stretch breathing
a) Śaśānkāsana breathing
b) Pavanamuktāsana breathing (Alternate legs)
c) Pavanamuktāsana breathing (both legs)
2. Āsanas
a) Vṛkāsana
b) Garuḍāsana
c) Pādahastāsana
d) Supta Vīrāsana
3. Prāṇāyāma
a) Bhrāmarī
b) Kriyās (Ṣaṭkarma)
c) Right nostril Kapālabhāti
d) Dhāraṇā (On flower)
e) Dhyāna (On flower)
(For practices refer to guidelines to practicum Unit 7)

Memory is the capacity to retain and recall information about past and present
incidents. Memory capacity is the ability to analyze and synthesize the assimilated
information. The power of memory varies among individuals.
Simply put, memory is the mental activity of recalling information that you have
learned or experienced. That simple definition, though, covers a complex process
that involves many different parts of the brain. Memory can be short-term or long-
term.
82 Yoga Education
4.5.1 Short-term memory

In short-term memory, your mind stores information for a few seconds or a few
minutes: the time it takes you to dial a phone number you just looked up or to
compare the prices of several items in a store.
Such memory is fragile, and it’s meant to be; your brain would soon read “disk full”
if you retained every phone number you called, every dish you ordered in a
restaurant, and the subject of every Advertisement, you watched on TV. Your brain
is also meant to hold an average of seven items, which is why you can usually
remember a new phone number for a few minutes but need your credit card in front
of you when you’re buying something online.
4.5.2 Long-term memory

Long-term memory involves the information you make an effort (conscious or
unconscious) to retain, because:
 it is personally meaningful to you (for example, information about family and
friends);
 you need it (such as job procedures or material you’re studying for a test);
 it made an emotional impression on you (a movie that had you riveted, the first
time you ever caught a fish, the day your uncle died);
 some information that you store in long-term memory requires a conscious
effort to recall;
 these are episodic memories, which are personal memories about experiences
you’ve had at specific times;
 these are semantic memories (factual data, not bound by time or place), which
can be everything from the names of the planets to the colour of your child’s
hair.
Another type of long-term memory is procedural memory, which involves skills
and routines you perform so often that they don’t require conscious recall viz. the
motor or intellectual skill that you develop.
4.5.3 Areas of the brain important in the formation and

retention of memory
 The hippocampus plays the single largest role in processing information as
memory.
 The amygdala helps imprint memories that involve emotion.
 The cerebral cortex stores most long-term memory in different zones,
depending on whether the information involves: language, sensory input,
problem-solving, and so forth.
 In addition, memory involves communication among the brain’s network of
neurons, millions of cells activated by brain chemicals called
neurotransmitters.
4.5.4 Stages of memory foundation and maintenance

There are three stages that the brain goes through in forming and retaining
memories.

Acquisition→ Consolidation→ Retrieval

New information enters If you’ve concentrated When you need to recall
your brain along well enough to encode information, your brain
pathways between new information in your has to activate the same
neurons. The key to brain, the hippocampus pattern of nerve cells it
encoding information sends a signal to store used to store it. The more
into your memory is the information as long frequently you need the
concentration; unless you term memory. This information, the easier it
focus on information happens more easily if is to retrieve it along
intently, it goes in one it’s related to something healthy nerve cell
ear and goes out through you already know, or if it connections.
the other. This is why stimulates an emotional
teachers are always response.
nagging students to pay
attention!
The follwoing Yoga practices help improve the memory through mind body co-
ordination, calming the mind, preventing unnecessary thoughts, which Patañjali
rightly describes “Citta Ṿrtti Nirodaḥ’’. This helps to eradicate the wrong
impressions or Saṁskāras.
Yoga practices to improve memory
1. Breathing exercise
a) Hands stretch breathing
b) Ankle stretch
c) Bhujaṅgāsana
d) SLR breathing (Alternate legs)
2. Āsanas
a) Padmāsana
b) Uṣtrāsana
c) Yoga Mudrāsana
d) Halāsana
e) Vajrasana
3. Prāṇāyāma
a) Bhrāmarī
4. Kriyās (Ṣaṭkarma)
a) Kapālabhāti; Alternate & both nostril
5. Meditation; silencing the mind with slow breathing
(For Practices refer to Guidelines to Practicum)

Eyes are one of the sense organs (Jñānendriyas), which are the instruments of
perception and knowledge. It is necessary to train the sense and motor organs
(Indriyas) for effective body – mind coordination, perception and action.
It is said that “the face is the index of the mind and the eyes are the windows of the
soul.” On a tangible level, eyes are our only windows to the world.
84 Yoga Education
Human eyes need care and attention. As years go by, the muscles around the eyes
lose their tone. Eyesight becomes weak after the muscles around the eyes lose their
elasticity and become rigid, thereby reducing the power to focus at different
distances. In addition, tension around the eyes affects the brain causing stress and
anxiety.
Eyesight is dramatically improved when the muscles of the eyes are relaxed. There
is a deep correlation between the eyes and the mind. It is said that vision occupies
40 percent of the brain’s capacity. Therefore, when we close our eyes, relaxation is
induced in the brain. Eye health corresponds to the level of relaxation it
experiences.
Yoga plays a significant role in promoting eye health. A Yoga routine replete with
āsanas, prāṇāyāma and meditation helps in achieving peace and tranquillity. Yogic
eye exercises strengthen the muscles of the eyes and thus help in curing many
ailments of the eyes. Certain eye exercises are known to completely rectify eye
problems. With Yoga, people begin treating their eyes with care, which reflects in
good eye health.
The renowned late William H. Bates, an ophthalmologist, claimed that vision could
be improved with eye exercises like palming, eyeball rotations and gaze shifting.
So, eye exercises are important to any individual and should be incorporated into
the regular Yoga routine. These exercises can be performed after the āsanas.
Haṭha Yoga Pradīpikā (H.Y.P.) (2.78) portrays a set of characteristics of a healthy
body.
Vapuḥkṛṣatvaṁ vadane prasannatā nādasphuṭatvaṁ nayane sunirmale,

Arogatā bindujayo agnidīpanam, nāḍī viśuddhi haṭhaYoga lakṣaṇam
When the body becomes lean, the face glows with delight, anāhata nāda (divine
sound) manifests, eyes are pure, body is healthy, sexual discharge under control, the
appetite is increased; then one should understand that the Nāḍīs are purified and
success in Haṭha Yoga is approaching.
4.6.1 Yoga techniques for eye sight improvement

a) Cleaning practices
b) Eye muscles strengthening practice
There are six eye muscles, relatively of small size but they are very strong and
efficient. Eye muscles work together, to move the eyes in various directions.
Observe the eyes of any Bharata Nāṭyam dancer when giving a performance,
how she moves her eyes in various directions.
 Trāṭakas
Preparatory eye exercises for Trāṭaka
 Up and down or vertical movements
 Right and left or horizontal movement of eyeballs
 Diagonal movement of eyeballs (two directions)
 Diagonal movement of the eye balls in the opposite direction

 Rotational movement of the eyeballs

(Slow clockwise and anti-clockwise movement)
i) Jyoti trāṭaka (in four stages)

Step I: Effortless Gazing or Focusing at low flame
Step II: Intensive focussing at the tip of the wick of the flame
Step III: De-focussing
Step IV: Silence
ii) Bhrūmadhya trāṭaka (center of the eyebrows trāṭaka)

Nāsāgra trāṭaka (tip of the nose trāṭaka)
iii) Jatru trāṭaka
 Vāma Jatru Trāṭaka (Left Shoulder Trāṭaka)
 Dakṣina Jatru Trāṭaka (Rigth Shoulder Trāṭaka)
 Ubhaya Jatru Trāṭaka (De Focussing)
 Ūrdhva Mukha Trāṭaka (Upwards gaze)
 Adho Mukha Trāṭaka (Downward Gaze Trāṭaka)
 Kapālabhāti
 Āsanas
 Pāda hāstāsana
 Ardha cakrāsana
 Śaśāṅkāsana
 Makarāsana
 Bhujaṅgāsana
 Śavāsana
 Prāṇāyāma
 Nāḍī Śuddhi
 Bhrāmarī
 Special practices
Reading
 Reading in relaxation: 15 minutes to 30 minutes
 Special reading: 5 minutes
 Small print reading: 5 minutes
C) Netra Śakti Vikāsaka (Improving the eyesight)

 Major kriyās
Among the six processes which purify the system mentioned earlier:
Kapālabhāti, Neti, Dhauti, Nauli, Trāṭaka and Basti, the first five are very
important for the purpose.
86 Yoga Education
Activity 16
Try the following movements of the eyes without moving the neck:
1) Move your eyes upward.
2) Move your eyes downwards towards the nose
3) Move your eyes towards right side
4) Move your eyes towards left side
5) Now try rotating your eyes right, up, left down and right
All these movements are possible because of these six eye muscles. The
eye exercises which we will be learning will help us to strengthen these eye
muscles and improving the eye sight.
4.7 Yoga practices for Voice culture

4.7.1 What is voice culture?
The process of bringing the voice under control is known as voice culture.
Your throat is constructed exactly like the throat of the world-famous singers and
speakers. There is just one difference. A little one, but all-important. They have a
perfectly developed voice muscles—ours is weak, underdeveloped, and imperfectly
controlled.
If you build up these muscles until they are as strong and well controlled as theirs,
our voice will become rich, pure and beautiful. But the regular, persistent, silent,
physical exercise of the vocal organ is absolutely essential.
The idea is to promote caring for the voice. The voice is only an apparatus and for it
to be able to communicate and express anything, it needs to be maintained.
4.7.2 Why we need to control our breath?

If we can master our breath, we can easily master our voice. Breath control gives
fineness, clarity, steadiness and confident phonation to the voice. When we
cultivate our breathing, unnecessary and unwanted wobbling or shaking of voice
can be controlled.
4.7.3 Who can benefit?

The basic principles of voice improvement remain essentially the same, and will be
of benefit to anyone who wishes to pursue voice improvement (speakers, singers,
teachers, actors, etc).
4.7.4 What to expect?

 Special exercises which strengthen the voice muscles and give flexibility to
tongue and lips.
 Exercises to enhance control over breath.
 Breathing exercises to help you relax and stay calm in stressful situations.

 Special Yoga poses that help open up the chest and enhance ventilation of the
lungs.
 Sound based meditation techniques.
According to Yogic lore, beautiful voice or soft and gentle tone reflects the sattvica
personality developed through practice of Yoga.
Every individual is unique, so is every voice. Though there are individual
limitations differing from person to person, it is very important to note that this is
the only instrument, which can be cultivated, improved and cultured, by variation of
pitch, intensity and timbre (tonal quality) and all the above mentioned features.
Activity 17
1) Observe how comedians imitate another person’s voice.

2) When you tell a story to a child, notice how your voice changes at the
right time to emphasize a point.
Certain Yogic practices for voice-culture

 Tongue Massaging
 Tongue In and Out
 Tongue Rotation
 Lip stretch
 Karṇa Śakti Vikāsaka
 Mukha Dhauti
 Laughter
 Mouth twisting
 Tongue twisting
 Head rolling
 Vāk Śakti Vikāsaka
 Nādānusandhāna in low tone
 Pādahastāsana
 Ardhakaṭi cakrāsana
 Ardha cakrāsana
 Bhujaṅgāsana
 Siṁhāsana
 Yogendra Prāṇāyāma
 Jalaneti
 Jivhāmūlaśodhanam (cleansing of root of the tongue)
(Please refer to guidelines for practicum (Unit 7) for practices)
Observing Mauna
Silence is a virtue in Yoga; it not only gives you strength in self control but also
gives conscious relaxation to our vocal organs. It also saves us from pain we suffer
due to our own reactive tendencies.
88 Yoga Education
Procedure: Silence here does not mean that only speech is silent and mind is
chattering. Here along with voice, mind is also at peace. This becomes possible
when after deciding to stay mauna just observe that your mind does not react to its
chattering. You will find slowly the chattering stops and you achieve mauna.
NOTE IT
Some people by nature talk less. When such people speak, everyone is attentive
and also their words make a lot more sense. This is the effect of Mauna.
Conclusion: Our voice is most precious asset like other sense organs; use it
effectively to enhance your own personality. They say, “As your mind is, so shall
you speak.” Keep taking care of your voice, by giving it rest and training.
4.8 Summary
The present Unit focuses on concept and techniques which are appropriate for
elementary school children in the age groups 8-14 years. Mainly, four basic
elements of the child’s personality viz. concentration, memory, eye sight
improvement and voice-culture have been discussed in the Unit. Along with
explaining these concepts, their need and significance for proper development of
the child personality, specific Yogic exercises, techniques and practices have been
illustrated in the guidelines of practicum (Unit 7).

1. Which traits of a self-developed person have motivated you to inculcate in
yourself?
2. Why is a sense of duty vital for self-development?
3. What is the role of concentration in learning?
4. What is Trāṭaka? Which are the different types of Trāṭaka?
5. How does Trāṭaka improve concentration?

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Unit 5: Yoga and cognitive
and affective
development
Structure
5.1 Introduction
5.2 Learning Objectives
5.3 IQ development cognition self-regulation and IQ development
5.3.1 What is intelligence quotient?
5.3.2 Facets of intelligence
5.3.3 Concept of intelligence according to Yoga and the practices for IQ
development
5.3.4 Development of intelligence
5.3.5 Yoga practices for IQ development
5.4.1 Physiology and creativity
5.4.2 Creativity: the Eastern concept
5.4.3 Yogic concept of creativity development
5.5.1 What is anger?
5.5.2 Expressing anger
5.5.3 Outcomes of anger
5.5.4 Yogic management of anger
5.5.5 The practices
5.6.1 The causes of emotions – Eastern perspective
5.6.2 Culturing the emotion
5.6.3 The concept of prema and bhakti in emotional culture
5.6.4 Happiness analysis
5.6.5 Maintaining the inner silence
5.7 Summary
5.1 Introduction
In the previous Unit, we have understood the Yogic practices for cognitive
development such as memory and concentration. In addition, we have also got an
insight into the Yogic practices for maintaining and improvement of eye sight and
the efficacy of voice, which is necessary for any cognitive and overall development
of personality.
In the present Unit 5, which is titled as Yoga and Cognitive and Affective
Development, we shall discuss how Yoga can facilitate a proper cognitive and
affective development. It includes areas and concepts like development of
intelligence and IQ, creativity and its development, management of anger as also
the emotion culture. In addition, attempt has been made to give happiness analysis
and maintaining inner silence.

After going through this unit, you will be able to:
 explain the concept of IQ and compute the same, when M.A. and C.A are given;
 list the different types/facets of intelligence;
 demonstrate Yoga practices helpful in IQ improvements;
 discuss the concept of creativity from Western and Indian points of view;
 identify a few Yoga practices/techniques which can help development of
creativity;
 explain the causes of anger and Yoga techniques to manage the same;
 explain the culturing of emotions;
 demonstrate some Yoga practices for emotional balancing;
 write in your words the procedure for happiness analysis.
5.3 IQ development cognition self-regulation

and IQ development
Today terms like IQ (Intelligence Quotient), EQ (Emotional Quotient), SQ (Social
Quotient) are commonly used. In fact, you hear these concepts not just in academics
but you can be very familiar using these terms in day-to-day life. Let us first try to
understand what exactly is meant by Intelligence?
 Intelligence is usually considered as a complex concept involving the ability
to:
Learn, which includes all kinds of informal and formal learning via any
combination of experience, education and training;
Pose problems which includes recognizing problem situations and
transforming them into more clearly defined problems;
Solve problems which includes solving problems, accomplishing tasks,
creating, fashioning products, and doing complex projects.
People have different levels of intelligence. Psychologists working in the
field of intelligence, traditionally focused on measurement of intellectual
differences and individual differences using various tests, called the
intelligence test. With the help of such tests, Terman introduced the concept
of Intelligence Quotient or IQ. Let us now try to understand the concept more
clearly. (Pandey 2005)
5.3.1 What is intelligence quotient?

The best-known Binet adaptation, created by Stanford University's L.M. Terman in
1916, is the Stanford-Binet Intelligence Scale. Terman introduced the term
intelligence quotient (IQ), which is a numerical value given to scores on an
intelligence test (a value of 100 corresponds to average intelligence).
The score on Stanford-Binet intelligence test will give the mental age (MA) of the
child or adult.
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Yoga and cognitive and affective development
The mental age is then divided by the chronological age (CA), which is the
biological age in years, of the person and multiplied by hundred.
The result is the index of Intelligence called the intelligence quotient.
IQ = MA/ CA  100
Any person will reach the maximum IQ at about the age 18. It is possible to have a
slight increase of IQ until one is about 30 years of age. Increase depends upon
favourable conditions such as higher education or challenging learning experiences.
Studies have shown that one's IQ changes very little after 30 years of age. Instead it
may go down slightly with advanced age. It has also been shown that there are no
differences in the average IQ of men and women or people from different racial
backgrounds.
The Stanford-Binet is designed to measure this ability in four areas: verbal

reasoning, abstract/visual reasoning, quantitative reasoning, and short-term
memory.
5.3.2 Facets of intelligence

Actually research has shown that there are seven facets of intelligence, which
sometimes are called the seven types of Intelligence. These are the following:
 Musical Intelligence which is the ability to learn, perform and compose music.
 Kinesthetic Intelligence which is the ability to use one's physical body
expediously.
 Logical-Mathematical Intelligence which is the ability to learn higher
mathematics and the ability of a person, to handle complex and logical
arguments.
 Linguistic Intelligence which is the ability of a person to communicate well,
perhaps both orally and in writing, perhaps in several languages.
 Spatial Intelligence which is the ability to know where you are relative to fixed
locations
 Interpersonal Intelligence which is the core capacity to notice distinctions in
others moods, temperament, motivations and intentions etc.
 Intrapersonal Intelligence is the capacity to understand the internal aspects of
oneself. The ability of a person, to sense other's feelings and be in tune with
others feelings and have empathy with.
It is the ability to access to one’s own feeling and life, one’s range of emotions, and
the capacity to make discrimination among the range of emotions as a means to
guide and understand one’s behavior. A person with good intrapersonal intelligence
has an effective model of himself consistent with a description constructed by
careful observers. The person’s ability to know, your own body and mind, which
may be termed as self awareness.
5.3.3 Concept of intelligence according to Yoga and

the practices for IQ development
We all are aware that we have senses through which we obtain knowledge of the
external world. They are called Jñānendriyas and we perform action through these

organs – hands, legs, speech organs, excretory organs and genital organs. They are
called the Karmendriyas. There are four functional manifestation of the entity
called the Antahkaraṇa. We have understood that the grossest function is of the
random mind. The mind jumps from one subject matter to another. Concentration
helps us to channelize these energies which get wasted in a random thinking. When
the dam, for example is constructed, channels and control valves are arranged, the
whole water becomes useful for irrigation and for generation of electricity.
Similarly the energy of our Citta has to be properly channelized to make use of it
effectively. But in its gross form of Manas, it cannot be done as it jumps randomly.
The whole effort in education is to develop power of intelligence, power of
discrimination, logical mind, analytical mind, discriminative mind. From diversity
to unity is the key essence of intelligence. That is called the Buddhi. The right brain
is more related to the emotions and intuition. Now what is Intelligence? The ability
to do a work; not to do the work; or do it in a new way or different way is the key
essence of intelligence. This is the feature of what we call our consciousness – the
Caitanya. Using the consciousness or the Caitanya, we have brought about
wonderful scientific revelations. This is possible mainly by the special feature of
consciousness called intelligence – a discriminative faculty to decipher things in a
logical manner. For example, in the case of photo electric effect, after years and
years of the discrimination and in-depth research, scientists found that light can
travel as particles as well as waves and, thus, the dual nature of light was
unravelled. This is possible because of logic, discrimination power, connecting one
to another, finding the reason. When we channelize our energies, we bring the
whole thing into a single subject. We bring in a connection between one thought
and the other which unravels the subject. In the same way all related thoughts are
brought together and that is the dimension related to intelligence.
Therefore, let us all develop this intelligence which is the key essence of cognitive
development of human beings. Intelligence differentiates us from animals as the
Śloka says “āhāra-nidrā-bhaya-maithunañca sāmānyam etat paśubhir narāaṇām”
There are four features that are common for both animals and human beings: the
Food, the Sleep, the Fear and the Procreation. As human beings we are endowed
with higher faculty. This Buddhi (intellect) is unique in humans, without which we
are no better than animals (Buddher vihīnāḥ paśubhiḥ samānāḥ). It is the Buddhi, in
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fact, that characterizes us as human beings and if we don’t use our Buddhi, we are
equivalent to animals. So let the Buddhi prevail in us. Let the discrimination power
grow in us. (Nagendra, 2009)
5.3.4 Development of intelligence

We have understood that, in the grossest form, the random mind jumps everywhere
and moves from one subject to another. But in concentration, the mind has to stay
on a single subject. The energies are all wasted in the random mind. But once you
come to the level of concentration, the energies are channelized. The channelized
energies will start giving all the dividends. Such channelized energy can bring har-
mony in the society. This is possible through proper innermost development. The
inner development is related to the three modes of human nature or Guṇas – Tamas
(lethargy), Rājas (Active and aggressive) and Sattva (goodness). Intelligence
should be used to develop the Sattva within us. When Sattva is predominant, we
become selfless and service oriented. Use techniques to see that harmonization
takes place, aesthetic energization takes place. Intelligence in itself is a pure power
which if not used judiciously, can be used to develop an atomic, nuclear power
which, can devastate or if properly channelized, can transform our lives for the
betterment of humanity. We have witnessed the horrors of atomic nuclear explosion
in Hiroshima. So let us develop IQ and use it in the right direction.
5.3.5 Yoga practices for IQ development

1. Breathing Practices
a) Baddhakoṇāsana Breathing
b) Setubandhāsana Breathing
c) Navāsana Breathing
d) Prasārita Pādahastāsana Breathing
2. Śithilikaraṇa Vyāyāma
a) Spinal Stretch
b) Pāda Sañcālana
c) Situps from Standing (2 Types)
d) Uthita Ardha Śīrṣāsana Breathing
e) Butterfly Stretch
f) Prasārita Pādahastāsana Stretch
3. Yogāsanas
a) Pārśva Koṇāsana (both sides)
b) Gomukhāsana
c) Sarvāṅgāsana
d) Ardha Śīrṣāsana/ śīrṣāsana
e) Baddhakoṇāsana
f) Pārśvottanāsana
4. Prāṇāyāma
a) Sūrya Anuloma Viloma
5. Kriyas (Ṣaṭkarma)
a) Kapālabhāti (Right Nostril)
6. Meditation (Search inside the root of thought)

(For instructions Please refer to Guidelines to Practicum: Unit 7).

According to Guilford, the term creativity is characterized by originality, flexibility
and fluency of ideas. Creativity is producing something of value. Creativity is the
driving force that turns dreams into reality. Creativity happens when we are in a
curious, receptive, open, and humble state of mind. Creativity happens when
boundaries are removed, or at least, extended. Creativity plays with the (seemingly)
impossible and is the spice of life.
Creativity is an attribute skill of the mind, which has three primary steps:
1. Imagination: The first step in creativity is to imagine. This initial step is about
letting your imagination go wild and dreaming up as many ideas. This step is
about freeing your brain to dream up lots of ideas. Ideas need to be first caught
and then refined.
2. Critique: The second step in creativity is to critique the ideas imagined in the
first step. Brainstorming and collecting the input from a diverse group of people
is an excellent way to critique ideas. Brainstorming gathers a mix of broader
ideas and different perspectives which will stimulate idea generation and
improve the idea. A good brainstorming environment occurs where negative
criticism is suspended and there exists a non-judgmental attitude. Each new
person added to the brainstorming process creates exponential new possibilities
and relationships.
3. Enactment: The third step is enactment of the idea. Creativity is more than just
using your imagination. After critical thinking and improvement of the idea, we
need to enact the idea into a valuable product or creation. This stage of
enactment combines real life skills to turn your ideas into success. (Ralph Teller
2010)
There is a concept called Creative Discontent which holds that Creativity is the
natural evolution of things driven by a sense that things can always be or be done
better.
5.4.1 Physiology and creativity

Physiology has an important effect on innovation and imagination potential. It can
have a very positive or very negative impact on imagination. Fatigue and stress
stunt imagination. Good sleep makes for an alert brain which is imagination’s best
friend. Negative stress like worry lowers your level of concentration, and stifles
your imagination. It can also lower your ability to critique ideas and plan them.
Positive stress, like deadlines and the excitement of new ventures and creations,
heightens the senses and improves imagination. Alcohol and drugs are depressants
which slows your body’s cognitive and motor functions. Good nutrition can play an
important role in improving creativity.
Research has shown that exercises enhance cognitive functioning. However, it may
be noted that excessive exercise can cause fatigue which can have the debilitating
effect of depressing arousal and creativity.
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Creativity traits: Creativity traits includes Fluency, Flexibility, Originality,

Elaboration, Curiosity, Imagination, Complexity, Risk Taking, Discipline, Fortitude
and attention to purpose.
5.4.2 Creativity: the Eastern concept

What is Creativity? How is it different from intelligence? What are the uses of
creativity? We will try to understand these in this part of the Unit. Creativity and
Intelligence are facets of our mind. In this creation; everything is in the form of
seed. For example the seed of the mango predetermines the type, quality, taste, size
and colour of the mangoes. So the diverse manifestation or expression outside is all
contained in the potential form in the seed. So creativity is to create from potential
to the kinetic or the manifestation from one to many. In the beginning, for the
creation the Lord told that I am one; I am going to become many. Bahu syām
prajāyeta iti ….. I am going to create many. In the same way that power is also
within us by which we will be able to create newer and diverse things. This is
Creativity. nava-navonmeṣaśāli manaḥ.
Creative mind is that which has the power to bring out newer things. Each time you
go to a dream world, you have a new dream that is coming up; each time you are
creating the world of your own. The dream you had yesterday will not be repeated
today or tomorrow. Very rarely you have the same type of dream. So there is
creativity in the dream world. The dream is a new world of your own. It is the
creation of your mind. Everyone has their own Svapna Prapañca or dream
fantasies. Some dreams are very fascinating and enjoyable. But some dreams can be
terrific and frightening.
 Difference between intelligence and creativity
It is important to understand the difference between Buddhi – the intelligence,

and creative power. It is Buddhi or Discrimination power that takes us deep into
the subject matter. The manifestation of this intelligence and creativity are
found in the left and the right lobes of our brain respectively. Though there is
no exact fixed functions of the right and the left brains, they are little
overlapping with one another. Predominantly we can say that the right brain is
creativity and the left brain is intelligence. Fine arts, Music, Dance, Drama,
Painting, Sculpture, Aesthetic they all belong to the category of creativity. The
right brain activity, intuition is yet another dimension of that creativity, whereas
the left brain essentially is a logical brain.
 Silence is the source of creativity

Creativity is the power within us to manifest that which is in the seed form.
From the potential to the manifest. How can this happen? The mind has to be
calmed down to go into a single thought. So from that single thought emerges
the whole gamut of this multiple (thousands and millions) of thoughts. What is
that inner state of oneness that creates everything? That is what our Yoga
Scriptures tell us emphatically that we all possess that immense potential inside
us called Ānandamaya Koṣa. But it is in the potential form. Its manifestation
comes outside in the form of dreams, in the form of multiplicity, in the form of
the thoughts in different directions.

 How to fathom creativity?
As silencing the mind is the source of creativity, Patañjali has codified,

collected and summarized and edited all those techniques that were available
earlier to him. The process of meditation is to calm down the mind to see that
the whole thing starts manifesting. So calming of mind is the key essence to tap
the subconscious. Yoga Vāsiṣṭa also talks about Manaḥ Praśamana Upayaha
Yogaha, which means Yoga is a process by which you calm down the mind,
silence the mind, tranquil the mind and take the mind to the deep silence and
there we have all the creativity which can blossom up. That which is deep
within us has to be brought to the surface for manifestation. That is what a
creative mind does.
Invariably the creativity starts blossoming up when you face challenges.
Archimedes was to find out whether there is adulteration of gold in the crown.
The King gave him 15 days of time and said that he has to find out this without
cutting or mutilating the crown. With the inner anxiety, the rush and inner zeal
to find the answer, he entered into the bath tub. While taking a bath, he noticed
the water level moving as he lowered and raised himself. He was so excited that
he leaped up and ran naked through the streets of Syracuse shouting ‘Eureka,’
meaning, ‘I’ve found it. Archimedes found that the crown was a mixture of
gold and silver, which was bad news for King, and even worse news for the
King’s craftsman! A great innovation came up with dhāraṇā or focusing on a
single thought.
 Creativity development – Yogic approach
We wish to bring creativity in our education system among our students. We

have now-a-days very simple techniques to invoke creativity. Here are some
simple questions.
Show 5 and 1 is equivalent to 4
One of the student came and wrote – IV.
Show 2 and 1 is equivalent to 21.
Another girl told – this is 2, this is 1 = 21
There can be hundreds of such simple activities, which can be good or can
stimulate creativity.
5.4.3 Yogic practices for creativity development

a) Sectional Breathing – Abdominal
b) Sectional Breathing – (Thoracle)
c) Sectional Breathing – (Clavicular)
d) Sectional Breathing – (Full Yogic Breathing)
2. Śithilikaraṇa Vyāyāma
a) Alternate legs
b) Pādasañacālana
c) Tiger Stretch (Prabheda)
d) Baby Walk
e) Makarāsana Cycling
f) Clap Jumping
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3. Yogāsanas
a) Vīrāsana
b) Ardha Candrāsana
c) Yoga Mudrāsana
d) Karṇapiḍāsana
e) Dhanurāsana
f) Cakrāsana
4. Prāṇāyāma
a) Nāḍī Śuddhi
b) Śītali
c) Sītkāri
5. Bandhas and Mudrās

a) Cin Mudrā
b) Cinmaya Mudrā
c) Ādi Mudrā
d) Brahma Mudrā
6. Kriyās
a) Agnisāra
7. Meditation; (on inner fullness)
(For practice refer to guidelines to practicum: Unit 7).

The goal of anger management is to reduce both your emotional feelings and the
physiological arousal that anger causes. You can't get rid of, or avoid, the things or
the people that enrage you, nor can you change them, but you can learn to control
your reactions and change your inner most attitude towards life and others.
Domestic abuse, road rage, workplace violence, divorce, and addiction are just a
few examples of what happens when anger is mismanaged. Life will be filled with
frustration, pain, loss, and the unpredictable actions of others. You can't change
that; but you can change the way you let such events affect you.
5.5.1 What is anger?

Anger is an emotional state that varies in intensity from mild irritation to intense
fury and rage. Like other emotions, it is accompanied by physiological and
biological changes; when you get angry, your heart rate and blood pressure go up,
as do the levels of your energy hormones, adrenaline, and non-adrenaline.
Anger can be caused by both external and internal events. You could be angry at a
specific person (such as a co-worker or supervisor) or event (a traffic jam, a
cancelled flight), or your anger could be caused by worrying or brooding about your
personal problems. Memories of traumatic or enraging events can also trigger angry
feelings.

5.5.2 Expressing anger

The instinctive, natural way to express anger is to respond aggressively. Anger is a
natural, adaptive response to threats; it inspires powerful, often aggressive, feelings
and behaviours, which allow us to fight and to defend ourselves when we are
attacked. A certain amount of anger, therefore, is necessary to our survival.
On the other hand, we can't physically lash out at every person or object that
irritates or annoys us; laws, social norms, and common sense place limits on how
far our anger can take us.
People use a variety of both conscious and unconscious processes to deal with their
angry feelings. The three main approaches are expressing, suppressing, and
calming. Expressing your angry feelings in an assertive—not aggressive—manner
is the healthiest way to express anger. To do this, you have to learn how to make
clear what your needs are, and how to get them met, without hurting others. Being
assertive doesn't mean being pushy or demanding; it means being respectful of
yourself and others.
Anger can be suppressed, and then converted or redirected. This happens when you
hold on your anger, stop thinking about it, and focus on something positive. The
aim is to inhibit or suppress your anger and convert it into more constructive
behaviour. The danger in this type of response is that if it isn’t allowed outward
expression, your anger can turn inward—on yourself. Anger turned inward may
cause hypertension, high blood pressure, or even depression.
Unexpressed anger can create other problems. It can lead to pathological

expressions of anger, such as passive-aggressive behaviour (getting back at people
indirectly, without telling them why, rather than confronting them head-on) or a
personality that seems perpetually cynical and hostile. People who are constantly
putting others down, criticizing everything, and making cynical comments haven't
learned how to constructively express their anger. Not surprisingly, they aren't
likely to have many successful relationships.
Finally, you can calm down inside. This means not just controlling your outward
behaviour, but also controlling your internal responses, taking steps to lower your
heart rate, calm yourself down, and let the feelings subside.
5.5.3 Outcomes of anger

Life has its ups and downs, even during a single day our emotions may seem like
riding on a veritable roller coaster.
In the Yoga Sūtra Patañjali says “Pain and suffering that has not yet manifested can
and is to be avoided”.
Anger can be the result of hurt pride (ego), of unreasonable expectations, or of
repeated hostile fantasies. Besides getting our way, we may unconsciously use
anger to blame others for our own shortcomings, to justify oppressing others, to
boost our own sagging egos, to conceal other feelings, and to handle other emotions
(such as when we become aggressive or when we are afraid).
Anger is feeling mad in response to frustration or injury. You don't like what has
happened and usually you’d like to get revenge. Anger is an emotional-
physiological-cognitive internal state; it is separate from the behaviour it might
prompt.
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Direct behavioural signs

Following are the symptoms/signs of a person in an anger state:
 Assaultive: physical and verbal cruelty, rage, slapping, shoving, kicking,

hitting, threatening with a knife or gun, etc.
 Aggression: overly critical, fault finding, name-calling, accusing someone of
having immoral or despicable traits or motives, nagging, whining, sarcasm,
prejudice, flashes of temper.
 Hurtful: malicious gossip, stealing, trouble-making.
 Rebellious: anti-social behaviour, open defiance, refusal to talk.
Direct verbal or cognitive signs
 Open hatred and insults: “I hate your guts;” “I'm really mad;” “You're so damn
stupid.”
 Contempt and disgust: “You're a selfish SOB;” “You are a spineless wimp,
you'll never amount to anything.”
 Suspicious: “You haven't been fair;” “You cheated!”
 Blaming: “They have been trying to cause me trouble.”
 I don't get the respect I deserve: “They just don't respect the owner (or boss or
teacher or doctor) anymore.”
 Revengeful: “I wish I could really hurt him.”
Thinly veiled behavioural signs

 Distrustful, sceptical.
 Argumentative, irritable, indirectly challenging.
 Resentful, jealous, envious.
 Disruptive, uncooperative, or distracting actions.
 Unforgiving or unsympathetic attitude.
 Sulky, sullen, pouting.
 Passively resistant, interferes with progress.
 Given to sarcasm, cynical humour, and teasing.
 Judgmental, has a superior or holier-than-thou attitude.
Indirect behavioural signs
 Withdrawal: quiet remoteness, silence, little communication especially about

feelings.
 Psychosomatic disorders: tiredness, anxiety, high blood pressure, heart disease.
Actually, college students with high Hostility scores, had 20 years later, become
more overweight with higher cholesterol and hypertension, had drunk more
coffee and alcohol, had smoked more cigarettes, and generally had poorer
health (Friedman, 1991).
 Depression and guilt.
 Serious mental illness: paranoid schizophrenia.
 Accident-proneness and self-defeating or addictive behaviour, such as drinking,
over-eating, or drugs.
 Vigorous, distracting activity (exercising or cleaning).
 Excessively submissive, deferring behaviour.

 Crying.
Indirect verbal signs
 “I just don't want to talk.”

 “I'm disappointed in our relationship.”
 “I feel bad all the time.”
 “If you had just lost some weight.”
 “I'm really swamped with work, can't we do something about it?”
5.5.4 Yogic management of anger

Yoga teaches us that any experience can point us to the Self. Instead of being a
prisoner of anger, one can become its student. And our daily life provides us with
ample "opportunities" to breathe in our upset and awaken our heart.
In the Bhagavad Gītā, Chapter 2 verses 62 and 63 the Lord says:
"When a man thinks of the objects, attachment to the object arises:
from attachments desire is born; from desire anger rises; from anger
comes delusion; from delusion the loss of memory; from loss of
memory the destruction of discrimination; from destruction of
discrimination a man perishes'' Gītā 2.62, 63
When an object has charmed one to a point of deep attachment, and when fear of its
being lost has started coming up in waves to disturb the individual, then, such an
individual’s attitude towards those that come between him and the object of his
attachment is called ‘anger.’
Anger, therefore, is only because of our attachment with an object, expressed as an

obstacle that has come between us and the object of our desire.
The theme of the Vedas and the Upaniṣads is freedom of the human spirit; and their
message is fearlessness, love and service. They explain every great event – social,
political, or religious, the phenomena of the life itself, to an expression of the urge
to freedom inherent in every organism – the struggle of the infinite caught up in a
cell or in body. Hence their constant order to man is to wake up and march on:
‘Arise! Awake! And stop not till the goal is reached!’ as conveyed by Swami
Vivekananda adopting the powerful words of the Kaṭhopniṣad: ‘Uttiṣṭha jāgrata
prāpya varān nibodhata’.
Freedom is not giving a free flow to the senses and the mind. Generally, we think
that freedom is to allow the senses to go wherever they want. Whatever the mind
says, one starts doing it. Is it not a slavery to our senses and mind?. Freedom is
freedom from all bondages. What is this bondage or slavery? The tendency of the
senses to go towards the sense objects is the slavery in which we are bound. Look at
the slavery of the mind: right from the time we wake up and till we go to sleep, the
mind is constantly busy, with no respite. We are drowned into surges of emotions.
Kāma, Krodha, Lobha, Moha, Mada, Mātsarya are the six enemies of man
(desire leading to greed, irritability to bursts of anger, miserliness, infatuation and
delusion, ego showing as arrogance and the subtle jealousies. To overcome these, is
the real freedom. Therefore, the unrestricted or free flow of the senses or the mind
or emotions is slavery. Therefore, mastery over them is the real freedom.
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Over the years, with such an attitude, you will see that not only do you get angry
less often, but also each brush with an unpleasant situation provides a remarkable
opportunity to know your subconscious mind in a better way. Every such insight
brings you one step closer to the supreme goal – that is, enlightenment (perpetual
Bliss).
5.5.5 The practices

1. Śakti Vikāsaka
a) Aṅguli Śakti Vikāsaka
b) Bhujabhandha Śakti Vikāsaka
c) Jaṅgha Śakti Vikāsaka
d) Kuṇdalinī Śakti Vikāsaka
e) Bhujaṅgāsana and Parvatāsana
f) Kaponi Śakti Vikāsaka
2. Yogasanas
a) Trikoṇāsana
b) Vīrabhadrāsana-I
c) Vīrabhadrāsana-II
d) Vīrabhadrāsana-III
e) Makarāsana
f) Vīrāsana
a) Dog breathing
b) Rabbit breathing
4. Prāṇāyāma
a) Candra anuloma viloma
b) Nāḍī Śuddhi
c) Śītali
d) Nāḍī Śuddhi with kumbhaka
e) Candra anuloma viloma
5. Kriyās
a) Kapālabhāti – left nostril
6. Bandhas and Mudrās

a) Uddīyān Bandha
b) Sāṣṭāṅga Namaskāra Mudrā
c) Agnisāra
d) Jānuśirāsana with jālandharabhandh
7. Meditation
(Examine the rise and growth of emotions)
(For practice refer to guidelines to practicum: Unit 7)


Emotional Intelligence is a type of social intelligence that involves the ability to
monitor one’s own and others’ emotions to discriminate among them, and to use the
information to guide one’s thinking and actions. Emotional Intelligence is knowing
how you and others feel and what to do about it. It is both intrapersonal and
interpersonal.
Intrapersonal
 Self-awareness – The ability to recognize and understand your moods,

emotions and drives, as well as their effect on others.
 Self-regulation – The ability to control or re-direct disruptive impulses and
moods and the propensity to suspend judgment and to think before acting.
 Motivation – A passion to work for reasons that go beyond money and status
and a propensity to pursue goals with energy and persistence.
Interpersonal
 Social skills – A proficiency in managing relationships and building networks.
 Empathy – The ability to understand the emotional makeup of other people.

(Goleman 1998)
5.6.1 The causes of emotions – Eastern perspective

The mind carries on its different functions such as perception (Manaḥ), memory
(Citta) and ego (Ahaṁkara). Mind, which is defined as a conglomeration of
thoughts, responds to the input obtained through sense organs. For example, you see
a big red flower; eyes send the image to the brain and the mind (manaḥ) perceives it
as a beautiful rose. Within the next fraction of a second your memory (citta)
deciphers that it as a very rare variety of rose which you wanted to see badly. The
thought circulates in mind and citta which soon goes on to make you feel “Oh, it is
so beautiful, I like it, I love it, I want it”. This component of the manomaya koṣa in
which this rapid recycling takes place and gathers momentum is called the
‘Emotions’ (Bhāvanā). This is characterised by feelings such as “likes or dislikes”,
“love or hate”, backed by the heavy ‘I’ (the ego). It is this emotion that is the root
cause of all human joy and distress. When the emotions become powerful, they start
governing our actions. Going against the cosmic laws” leads to imbalances called
Ādhi or Stress. Long standing Ādhis get pushed into prāṇamaya and annamaya koṣa
causing Vyādhis or psychosomatic ailments. Manomaya koṣa is our mental and
emotional library, the subtler layer of our existence. Hence the statement ‘You are
what you think you are’! (Nagendra, 2004)
5.6.2 Culturing the emotion

The most common difficulty of people with anger is that they are highly sensitive
and reactive. It is these surges of highly excited states, repeated several times in a
day that cause un-surmountable stress. We have seen how emotional conflicts,
sensitivities and suppressions are a great hindrance to one’s progress. Yoga helps
one develop “Samatva”, the equanimity of mind i.e. the ability to maintain cool
headedness under provoking situations. He needs to be wiser, and not drawn away
by rage, anxiety, fear, depression or excitement. It is this equanimity of mind that
104 Yoga Education

goes a long way to strengthen the personality. A stable minded person is always
considered wiser than an emotionally disturbed individual. Once this emotional
stability is achieved via the practice of the inner peace and quietude, one can work
more efficiently and handle one’s own problems better without suppress them.
The challenges of the modern era pose a great threat to the emotional stability of
man. Man looks lost amidst the atrocities of life, unable to overcome his emotional
conflicts, blocks, and turmoil. The result is deep unrest, agony and psychosomatic
ailments. To remedy the situation, we need an education, which can help us develop
our emotions and culture these. But in the educational map, it seems to be the most
neglected area. It is Yoga alone where culturing of emotions takes a centrestage.
Yoga trains us to
i) systematically sharpen and sensitize our emotions, and

ii) consciously expand and diffuse the overtones of such sensitization. Thus, Yoga
offers an effective tool for the development of stable personality of the
individual.
The practice of Nādānusandhāna, OM meditation, Bhajana sessions help in emotion
culture.
Nādānusandhāna
(A-kāra, U-kāra, M-kāra, A-U-M)
A. A- Kāra chanting
Sthiti: Vajrāsana
Practice
 Sit in any meditative posture and adopt cin-mudrā.
 Feel completely relaxed and close your eyes.
 Inhale slowly and completely.
 While exhaling chant ‘AAA’ in a low pitch.
 Feel the sound resonance in the abdomen and the lower parts of the body.
 Repeat nine times.
B. U- Kāra chanting
Sthiti: Vajrāsana
Practice
 Sit in any meditative posture.
 Adopt Cinmaya Mudrā.
 Feel the sound resonance in the chest and the middle part of the body.
C. M-Kāra chanting
Sthiti: Vajrāsana
Practice

 Adopt Ādi Mudrā.
 While exhaling chant ‘MMM’ in a low pitch.

 Feel the sound resonance in the entire head region.

D. A-U-M chanting
Sthiti: Vajrāsana
Practice
 Adopt Brahma Mudrā.
 Inhale slowly and completely, fill the lungs.
 While exhaling chant ‘A-U-M’ in a low pitch.
 Feel the sound resonance throughout the body.
Note:
 Different sounds like A,U,M & AUM are produced loudly so that they generate a fine
resonance all over the body. (Resonance will occur only when the frequency of the
generated sound matches with the natural frequency of the body).
 These resonant sounds act as stimulations and the post-resonance silence deepens the
awareness and releases even very subtle tensions.
 Therefore, while producing different sounds (A, U, M, & AUM) try to adjust the pitch in
such a way that a fine resonance is achieved.
OM-Dhyāna (MEDITATION)
Sthiti: Any meditative posture
Practice
 Sit in any comfortable meditative posture feeling completely relaxed.
Phase I
 Close your eyes and start chanting OM mentally. Allow the mind to repeat OM
continuously without any break. If there are distractions, chant OM faster, not
giving a chance for distractions.
 After a while the chanting slows
Phase II
 As you slow down the japa of OM, observe the gap between two OMs. As you
slowdown further, the gap goes on becoming wider and wider to diffuse into
silence.
Phase III
 The experience of inner silence helps to expand the three dimensional

awareness of the body to reach all pervasive awareness (beyond the limits of the
body). The bed of silence becomes deeper and more expansive. Visualise and
feel an ocean of silence with gentle soft waves of OM on it. Now merge into
complete silence and reach the stage of Ajapa (no repetition). This silence is the
source of Creativity, Power, Knowledge and Bliss. Remain in this state for a
while.
106 Yoga Education

Phase IV
 From this deep ocean of silence in the heart region, let one OM emerge as an
audible sound which diffuses into the entire body and the space all around.
Enjoy the beautiful vibrations.
 Blink the eyes slowly, gently open the eyes and come out of meditation.
Note:
 Try to touch this state of deep rest and inner silence several times in the day whenever
you have some free time.
5.6.3 The concept of prema and bhakti in emotional

culture
Love is one of the most powerful emotions manifest in all beings. At its grossest
level it projects itself as lust or Kāma. This Kāma is insatiable and energy-sapping.
Its effect is like a tempest after sunset. Selfishness reigns supreme in this. But
Prema (pure love) is elevating. Its gentle spring always remains fresh. Featured by
Tyāga (sacrifice), the lover finds his happiness in that of his beloved. “Tatsukha
Sukhitvam” is the formula from Nārada Bhakti Sūtra. Much greater is the bliss of
unwavering Prema or love compared to the joy Kāma. Here, the concept is
expansion of love to the Supreme, not only to the kith and kin. It touches all the
beings who come in contact with us.
To see the entire Universe as the family of the Supreme Lord. Bhakti is Prema
(love) with total surrender to the Supreme. With the ‘Śaraṇāgati’ of himself and his
ego at the feet of the Supreme, the devotee experiences an ecstatic bliss, where he
accepts everything.
Emotion culture is to handle and gain control over the basic cause for mental
agitations. A devotional session containing Prayers, and Chants etc., helps build a
congenial atmosphere to evoke, recognise, attenuate and dissipate the emotions.
Thus, control over emotions is obtained through the devotional session. The
emotional imbalances and upsurges are eliminated by such control. This science of
emotion culture develops the right brain, purifies the emotions, and elevates man to
experience ecstatic bliss of Divinity.
Moderation is the key to bring the mastery, and this is prescribed by Yoga. To attain
moderation one should follow step by step, gradually and systematically. It is to
remove all the excesses and eliminate the unnecessary aspects.
nāty-aśnatas 'tu yogo' sti na caikāntam anaśnataḥ

na cāti-svapna-śīlasya jagrato naiva cārjuna (Gītā: 6.16)
Too much of eating, sleeping or wakefulness; too much of everything is against
Yoga. ‘Sarvatra ativarjayet’ – give up excesses everywhere. It is the moderation
that holds the key. One should lead a life of moderation with control over one’s
instinctual behavioural patterns. Yoga provides highly evolved time tested
techniques for healthy living. For example, Yama and Niyama, the first two
components of Aṣṭāṅga Yoga described by Patañjali, the concepts of Karma Yoga
from Bhagavad Gītā, Bhakti Yoga from Nārada Bhakti Sūtra and Jñāna Yoga from
Upaniṣads addresses the basic concept about one’s purpose and meaning of life.
Starting from many do’s and don’ts (Niyama and Yama) to culture the mind during
interaction in the society Yoga gives simple norms for right living.

5.6.4 Happiness analysis

Yoga philosophy offers the right attitude towards one’s life. It says that all human
problems are centred around too many ambitions. The basis of human happiness is
analysed to show convincingly that one does not have to go on acquiring several
objects and achievements to keep oneself happy and progressive. One’s happiness
need not depend on another person. Man is happy because he is made of the inner
stuff “the bliss” and all that the outside agency does, is to trigger this inner bliss to
shine forth and express as an experience of happiness. Recognizing this point and
adapting it in one’s life, the person learns to solve many of the conflicts with the
help of the Yoga therapist and live a more happy and contented life. This also helps
to work without building up much tensions and anxieties. These persons now learn
a new method of working in a relaxed background. The relationship with the people
around improves as he is happy within himself and does not expect adjustments
from persons around. To accept this philosophy makes one live a life of satisfaction,
which is the real basis of the life style change. A basic understanding is the key to
operate from Vijñānamaya Koṣa or the discriminative faculty. Upaniṣads are the
treasury of such knowledge which is the redeemer of all miseries and obsessions. It
is the lack of that inner Jñāna which is responsible for many wrong habits,
agitations, etc. The Happiness Analysis or Ānanda Mīmāṁsā of the Taittīrīya
Upaniṣad handles the most fundamental problem relevant to all living creatures.
The analysis systematically leads the reader to that substratum from which Prāṇa
and mind emerge – the Ānandamaya Koṣa. It helps the person to change his attitude
of greed and deep attachment to material possessions and enjoyments towards the
realisation that happiness is within and ‘each one of us’ in our causal state is
‘Ānanda’ embodied. As a result, man’s outlook in life changes. Knowledge burns
the strong attachments, obsessions, likes and dislikes which are the basic reasons
for the agitations of mind. The Sāra type of Ādhis can only be removed by this
knowledge (Ātma-Jñāna or Self-realisation).
5.6.5 Maintaining the inner silence

To bring the bliss of our causal body called Ānandamaya Koṣa in all our actions is
the key for a very happy and healthy life. This also brings our innate healing powers
to effect, a complete cure of our ailments. The techniques used come under the
heading Karma Yoga, the secret of action.
The secret lies in maintaining an inner silence, equipoise at the mental level as we
perform all our actions. Normally we get upset, or excited over things which we do
not like or we like. But we have to learn to maintain equipoise (samatvam). The
next step is to have a deep silence and a blissful awareness in the inner subtler
layers of our mind while we are in action.
This is accomplished by self-awareness, constant drive to change oneself and auto

suggestions. To recognise that ‘I am getting tensed’ is the first step. Correct by
withdrawing to the inner compartment of total bliss, peace and rest. Remember this
by repeated inner silence several times in the day. Retain a smiling relaxed face all
through the Yoga practices.
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Activity 18
1) Visit one or more schools and ask them to do simple activities which
bring out their creativity. For example, can you demonstrate various
uses of a stick?
5.7 Summary
Yoga provides corrections at deeper levels by offering the right philosophy of life
and strengthening of personality through stabilization of emotions. Internal
awareness helps one to erase one’s own conflicts, suppressions and sensitivities.
Yoga makes a man work more efficiently as he learns the art of working and enjoys
the work in the background of this inner bliss. Thus we find that Yoga offers both
immediate superficial remedies at the body and mind level in the form of relaxation
practices and deeper corrections of the problems through corrections of one’s
notions about life.
Regular Yoga practices help to develop the creative power, intelligence quotient,
and most importantly handles emotions and manage anger. It helps in full blossom
of personality and that is what Yoga wants us to do. Not merely one sided
development, but it should be a total development of the personality.

1. What is Intelligence and Intelligence quotient?
2. What are the facets of Intelligence?
3. What is the concept of intelligence according to Yoga?
4. What is creativity?
5. What is the source of creativity?
6. What is the difference between creativity and intelligence?
7. Write about Yogic management of anger.
8. What is Happiness Analysis?
9. How do thoughts progress towards emotions?

110 Yoga Education

Unit 6: Yoga and physical
development
Structure
6.1 Introduction
6.3.1 The physical body
6.3.2 Vital energy or prāṇika level
6.3.3 Mind-body
6.3.4 Meditation
6.3.5 Knowledge body
6.5.1 Loosening practices or śithilīkaraṇa vyāyāma
6.6.1 Kriyās
6.6.2 Yogāsanas and their types
6.10 Summary
6.1 Introduction
'Yoga' offers man a conscious process to solve the alarming problems of
unhappiness, restlessness, emotional upset, hyper-activity, etc., in the society and
helps to actualize the hidden potentialities of man in a systematic and scientific way
which help man becomes a fuller individual. All his faculties – physical, mental,
intellectual, and emotional – develop in a harmonious and integrated fashion to
meet the multifaceted challenges in the modern technological era. The specialty of
Yogic processes is that, the faculties get sharpened, eventually leading to the
spiritual progress of man.
In the earlier units, especially unit 4 and 5 you have seen how Yoga can be applied
for sharpening our intellectual faculties like intelligence and creativity leading to
cognitive self-regulation and our emotional equipoise, enabling us to have a poised
state of mind (Unit 5). Similarly in Unit 4, you have learned about the application of
Yoga practices to the sharpening of human memory, concentration, eye sight and
even quality of the voice (voice culture).
In the present Unit, issues relating to the physical development of the students
through Yoga, such as, stamina, endurance, lung capacity, flexibility and longevity
will be dealt with.

After going through this unit, you will be able to:
 explain the āsanas and other Yogic practices (activities) that can bring flexibility
in different parts of your physique;
 discuss the āsanas and other Yogic practices that can increase your stamina;
 describe the āsana and other Yogic practices that can enhance your endurance to
physical stress;
 explain the various āsana and prāṇāyāma as also other Yogic practices which
can increase your lung capacity;
 discuss the various aspects of the different type of Yoga which enable one to
increase one’s longevity;
 explain the different components of Yoga which can develop resistance to
diseases.

Shri Aurobindo calls attention to an all-round personality development at the
physical, mental, intellectual, emotional and spiritual levels. According to him
Yoga is a methodical effort towards self-perfection via the development of the
potentialities latent in the individual. It is a process by which the limitations and
imperfections can be washed away, resulting in creating Super-human race.
You have learnt in the previous units that, the subtle state of mind featured by
‘Steadiness’ is referred to as Yoga. Yoga is a state of great steadiness at emotional
level; balance of concentration and detachment at mental level, and homeo-stasis at
body level. It integrates the personality by bringing body-mind coordination in a
well-balanced way.
Thus, Yoga is a process of all-round personality development through
i) deep relaxation at muscular level,
ii) slowing down of breath and maintaining balance at prāṇic level,
iii) increasing creativity and will powers at mental level,
iv) sharpening the intellect and calming down the mind at intellectual level,
v) enhancing the happiness in life and equipoise at emotional level, and
vi) manifesting the innate divinity in man.
The integrated approach to personality development does not just operate at

physical level but rather it uses techniques to operate on all layers of our existence.
The large number of Yogic practices available in the different texts of Yoga and
Upaniṣads adopted to balance and harmonise the disturbances at each of the layers
of existence such as physical layer, Prāṇic layer or vital energy level, mental body,
knowledge body.
6.3.1 The physical body

Kriyās, loosening movements, and yogāsanas are used to operate at the physical
level, to remove the physical symptoms of the ailments and to develop resistance to
diseases. The specific functions of all these three Yogic practices in relation to
physical body are indicated below:
112 Yoga Education

Yoga and physical development
i) Kriyās are Yogic processes described in Haṭha Yoga to cleanse the inner organs
of our body. They
 activate and revitalize the organs;

 tone up the functions of organs;
 desensitize the hyperactive reflex loops; and
 promote deep internal awareness.
Among the major Kriyās enumerated in the text of Yoga simplified versions of
a few Kriyās like Sūtra Neti, Jala Neti, Kapālabhāti, Agnisāra, Vaman Dhauti
(Kuñjala Kriyā) etc., are used extensively.
ii) Loosening exercises are very simple Yogic physical movements for:
 loosening the joints;

 stretch and relax the muscles; and
 improve the strength & stamina.
iii) Yogāsanas are physical postures often imitating the natural postures of the
animals, meant to tranquil the mind. They help in
 physical revitalization; and

 deep relaxation and mental calmness.
6.3.2 Vital energy or prāṇika level

Prāṇa is the basic life principle. Prāṇāyāma is a process for gaining control over the
prāṇa. Prāṇa and mind are considered to be the two sides of the same coin. By
controlling prāṇa, one can gain mastery over the mind and by controlling the mind
one can gain mastery over the prāṇa. Through practice of proper breathing, Kriyās
and Prāṇāyāma, the imbalances at the prāṇic level can be corrected. The process of
inhalation and exhalation makes one cycle of breathing. The normal breathing rate
is 15 to 18 per minute. But certain people have shallow breath due to wrong habits.
In most of the people suffering from respiratory problems the breathing rate is very
fast. The speed of breathing is directly related to the speed of the mind which in
turn affects the body in the form of stress. In order to reduce the stress, one has to
reduce the speed of mind which is done by slowing down the rate of breathing. The
haphazard breathing has to be corrected and made rhythmic. Rhythmic means the
inhalation and exhalation are equal each time. The essence of Prāṇāyāma is to slow
down the rate of breathing and further control the functioning of our internal
organs.
6.3.3 Mind-body
The culturing of mind is accomplished by focusing of the mind initially, followed
by relaxed dwelling of the mind on a single thought. The metabolic rate and the
breathing rate come down, and the mind becomes tranquil. But there should be
wakefulness, which is the third characteristic of meditation. In this state, one is in a
deep state of relaxation along with being fully aware. The last facet is the expansion
and opening up of the mind. There are five characteristics of Dhyāna, which are:
single thought, effortlessness, slowness, wakefulness, effortless expansion. Any state
of mind having these five characteristics can be said to be in Dhyāna. To handle and
gain control over the basic cause for mental agitations, we use the Yoga techniques

that control our emotions. A devotional session comprising Prayers, chants, Bhajans
etc., help to build a congenial atmosphere. This helps to evoke, recognize, attenuate
and dissipate the emotions. Thus, control over emotions is obtained through the
path of divine love. The emotional imbalances and upsurges are eliminated by such
control.
6.3.4 Meditation
Modern research has now thrown much light on the Yogic processes especially
meditation. Experiments on T.M. (Transcendental meditation) have shown that
meditation can induce greater rest as can be seen in the following chart, mentioned
under the section 1.3.5 (knowledge body)
It is shown that Transcendental Meditation (TM) for 20 minutes and Cyclic
Meditation (CM) for 25 minutes can give much more rest than 6 hours of sound
sleep.
Meditation is a Yogic process of providing deep rest to the system by allowing the
mind to calm down to its basal states. Features of meditation are:
i) mind dwells on a single thought of choice,
ii) deep relaxation to all parts of the body,
iii) reduced metabolic rate by slowing of breath,
iv) freshness, lightness and a feeling of expansion at mental level,
v) calmness, peace and serene bliss, and
vi) continued awareness.
The benefits are many. Improved concentration, memory, emotional equipoise and
higher creativity are observed.
6.3.5 Knowledge body

Upaniṣads are the treasury of knowledge in Indian philosophical tradition which is
the redeemer of all miseries and obsessions. It is the lack of that inner Jñāna or
knowledge which is responsible for many wrong habits, agitations, etc.
The Happiness Analysis of the Taittirīya Upanishad handles the most fundamental
problem relevant to all living creatures. It helps a person to change his attitude of
greed and deep attachment to material possessions and enjoyments. The realization
that happiness is within and ‘each one of us’ in our causal state is ‘Happiness’
embodied, removes all doubts, clears the mind and stabilizes the body.
Different Yoga practices and their benefits
Yoga practices Benefits

1. Loosening Exercises or  Stamina building
Śithilīkaraṇa vyāyāma
2. Kriyās (Ṣaṭ karma)  Mastery over hyper reactive reflexes
3. Āsanas  Improve general health
 Normalize the body weight
 Increase work tolerance.
4. Prāṇāyāma  Sets right the imbalances in vital energy flow
by slowing down the breath.
114 Yoga Education

5. Yoganidrā or Deep  Relaxes the involuntary muscles by relaxing

Relaxation Technique voluntary muscles.
6. Meditation (Dhyāna)  Stabilization of nervous system and emotions.
 Sympathetic and Para sympathetic balance
 Reduced metabolism
7. Devotional Session  Reduced emotional hyperactivity
 Reduced hypothalamic and central vagal
stimulations, discharges, and centra, vagal
stimulations
8. Happiness Analysis  Self confidence
 Awareness of one’s psychological conflicts
 Stress Management
 Responding to a situation instead of reacting

As indicated earlier, physical personality development would not imply a sturdy
body weighing a 100 kg. An ideal body has the following features brought out by
Yoga:
i) A proportionate body with all muscles relaxed in the normal state. It is soft like
a flower and flexible to the core.
ii) Instantaneously it can acquire a diamond's hardness. All organs and
systems in the body work in harmony and with least abnormalities.
iii) The chronic and severe ailments disappear or are not present in such
a body.
These aspects of personality development at physical level make the body work
most efficiently by utilizing the energies in the right direction. At resting periods all
the muscles are relaxed and the joints remain loose to conserve energy and the
metabolic rate is very low. During normal activities, just the necessary amount of
energy is used by the body. At crucial times, under conditions of high stress, the
functions of organs co-ordinate so efficiently that the necessary energy gets evoked
and flows profusely into those regions which need more energy. The body gets all
the necessary strength to deal with the situation. This 'stamina' through harnessing
of inner vital energies and training the different organs and systems to work in such
co-ordination, can be effectively accomplished by Yogic practices. It is in this area
of application of Yoga that the specialists in physical culture, wrestlers, sportsmen,
acrobats, gymnasts, etc., are keenly interested and are putting Yoga to utmost use.
To summarize an ideal body is that which has:
1. Balanced and harmonious growth
2. Great speed in movement due to agility
3. Highly flexible
4. Supple, but stone hard when the need arises
5. Relaxation in action and hence conservation of energy and
6. Tranquility of mind and clarity of thought, i.e., harmony of body and mind.
These characteristics can be achieved with persistent and regular practice of
Yogāsanas.

These effects of Yogāsanas as described in Haṭha Yoga texts, indicate that

Yogāsanas not only work at the physical level, but function in tune with bringing
stability and harmony at other levels such as mental, emotional and intellectual
levels also.
According to Yogic text HaṭhaYogapradīpikā, Yogic practices bring physical
stamina which is recognised as ‘laghutvam’ meaning lightness of body and also
‘vapuḥ kṛśatvaṁ vadane prasannatā’ meaning, the body becomes lean, the face
glows with delight.
Regular Yoga practices, bring in the following range of physical development:
i) Flexibility, ii) Stamina, iii) Endurance, iv) Lung capacity, and v) longevity
 Flexibility refers to the range of motion in a joint or group of joints, correlated
with muscle length. This element becomes more important as people age and
their joints become rigid, preventing them from doing everyday tasks. On the
other hand, good range of motion will allow the body to assume more natural
positions to help maintain good posture. Stretching is therefore an important
habit to start, as well as continue with.
 Stamina is the strength to resist or withstand fatigue or hardship.
 Endurance is the ability of a muscle or group of muscles to perform repetitive
contractions over a period of time. Endurance is a key for everyday life
activities and operates to help maintain good posture and prevent back and leg
pain. In addition, endurance can boost performance during sporting events, as
well as help an individual cope with everyday stress.
 Lung capacity is to train for full utilization of all lobes of the lungs, normalize
breathing rate, and make the breathing uniform, continuous and rhythmic.
 Longevity is related to comparative proportion of fat-free mass to fat mass in
the body. Fat-free mass is composed of muscle, bone, organs, and water,
whereas fat is the underlying adipose tissue. Excessive fat is a good indicator of
health problems because it is linked with cardiovascular disease, high
cholesterol, and high blood pressure. Higher proportions of fat-free mass
indicate an increase in muscle, and thus an increased ability to adapt to
everyday stress.
Note: Each of the above factors is interlinked. Flexibility leads to stamina, stamina in
turn leads to endurance and so on.

The following Yoga practices are recommended for developing flexibility.
6.5.1 Loosening practices or śithilīkaraṇa vyāyāma

A flexible and strong spine is believed to be a sin-qua-non or an essential condition
for a healthy growth. Right from childhood if we can train our muscles holding the
vertebral joints properly, a strong foundation is built to acquire a body with good
stamina. Positive health and not mere absence of abnormalities or diseases is the
goal set by the World Health Organization. The series of loosening exercises or
śithilīkaraṇa vyāyāma given here are meant to achieve this goal of a good physique
by proper training of the muscles of the spine. They not only help in performing the
116 Yoga Education
āsanas better by loosening the joints but they also help in building up stamina and
endurance.
Śithilīkaraṇa Vyāyāma as the name indicates is loosening exercises performed
normally with speed and repetitions. These dynamic practices are akin to
conventional P.T. exercises except that most of these practices involve flexing of
the spine. The Yogic śithilīkaraṇa vyāyāma which are carried out under close
supervision, are characterized by systematic graded stimulation immediately
followed by deep rest and relaxation.
The principles of śithilīkaraṇa vyāyāma are to:
 loosen the various joints in the body, and

 flex the spine, by repeatedly stretching and relaxing the different muscles.
The objectives are to:

 remove lethargy and tardiness in the body,
 develop the stamina of the body, and
 discipline the body-mind complex.
The recommended practices are:
 Simple jogging – mukha dhauti

 Forward jogging
 Backward jogging
 Side jogging
 Twisting
 Rotation of arms
 Forward & backward bending
 Tiger stretch
 Pavanamuktāsana
 Back stretch
 Side bending
 Neck movement
(For instructions Please refer to Guidelines to Practicum Unit 7.)

Yoga practices, which help to develop stamina, are Kriyās and Āsanas.
6.6.1 Kriyās
Kriyās are cleansing practices of the body. In that sense, we all practice Kriyās
daily. Bathing, washing the face, brushing the teeth, all are Kriyās. But Yoga
Kriyās refer to special Yoga techniques meant to cleanse the inner organs. Among
several Kriyās available in the Yogic lore six major Kriyās called Ṣaṭ Kriyās are
quite comprehensive. These are listed as under:
i) Trāṭaka for eyesight.
ii) Neti for upper nasal tract (from throat to nostrils).
iii) Kapālabhāti for lower respiratory tract (from nostrils to lungs).
iv) Dhauti for upper gastro intestinal tract (GIT) upto stomach.
v) Nauli for abdominal viscera (Agnisāra is the preparatory phase for Nauli).
vi) Basti for lower gastro intestinal tract (GIT) the colon and rectum (Śanka
Prakṣālana is for the entire GIT).
The objectives of Yoga kriyās are:
 cleanse the inner tracts;

 remove tardiness of organs;
 develop an inner awareness;
 desensitization;
 stamina building.
The practices are:
 Agnisāra
 Kapālabhāti : (i) both nostril, (ii) alternate nostril
(For practical instructions please refer to guidelines to practicum)
6.6.2 Yogāsanas and their types

Yogāsanas are specialized postures of the body often imitating many of the animal
postures. Large number of Āsanas exist. Depending on the way the āsanas are
performed, they are divided into two types.
 Types of āsanas
Type 1: Dynamic type of āsanas with speed, repetitions and jerky movements.
Type 2: Relaxing type of āsanas performed on the principles of effortlessness
and relaxation. Relaxation, slow breathing and calming the mind which
form the triplet of relaxing āsanas. Through this type of āsans as energy
channelization, and conservation processes are harnessed and the
overshoots and imbalance of the bodily functions are controlled.
A brief description of these two types of āsanas is given below:
i) Dynamic Āsana
As the name implies, the characteristics of this system of Yogāsanas are
energising movements with speed and repetition. While the physical
exercises (Non-Yogic) are effective on muscular, circulatory and
respiratory systems, the Yogic exercises have an effect on the nervous and
glandular systems as well. The Dynamic Yogāsanas stimulate the nervous
and glandular systems resulting in evocation of energy. This particular
system is recommended for children as well as people who are lethargic.
The Suryanamaskara and śithilīkaraṇa vyāyāma be included in this system
of dynamic Yogāsanas as it is a combination of different āsanas, and
involves speed.
ii) Relaxing Āsana

The aim of this system is to develop an inner awareness and unfold the
higher levels of consciousness. Movement without jerks and effortless
maintenance characterize this system. This results in strength and
forbearance-titikṣā. There is also a proportionate growth of the body. The
control of food and yamas and niyamas are common to both systems. While
the non-Yogic exercises and dynamic Yogāsanas affect expenditure of
energy and perspiration. The Yogāsanas based on Patañjali’s aphorisms
118 Yoga Education
result in deep relaxation and energy conservation, resulting in freshness.

This is basically a nerve culture as it calms down the nerves.
 The features of Yogāsanas are summarized below:
i) Evoking the dormant potentiality in man is the goal.

ii) To raise man from his animal nature to normalcy and raise him further up
the steps to achieve the goal of total freedom.
iii) Flexibility of spine is aimed at.
iv) Emphasis on positive health and overall personality development is given.
v) Mental equipoise, prāṇika balance, and physical stamina are the outcome.
Physical Exercises and Yogic Practices

From time immemorial man is trying to be free from disease and make his body
handsome; make it strong and ultimately make it immortal. The search for the
fulfillment of these goals brought the development of physical culture where
various types of exercises are employed. Exercises can be broadly classified into
two types (i) passive, and (ii) active. Under passive type, we have massage and
manipulation of muscles by others, where the beneficiary is passive. Whereas in the
active type, we have exercises emphasizing on different characteristics, which are
enumerated below.
Strength: Body building and weight lifting utilizing the implements like bar-
bells, dumb-bells and also vigorous exercises like pull-ups and push-
ups etc. The practices may involve moving the joints (isotonics) or
tighten, the muscles without changing the joint position (Isometrics).
Speed: Sports, athletics, etc.
Dexterity: Aerobatics, gymnastics, archery, fencing, boxing, etc.
Endurance: Walking, hiking, swimming, etc.
The common features of all these non-Yogic type of exercises are that they involve
speed, jerks and repetition. They are energy expending processes, resulting in
strengthening of the muscular and circulatory system. Any of these practices can be
used for maintaining good physical health or as a sport. The attitude of competition,
showmanship, and materialistic gain often develops arrogance, tensions, etc.,
Physiotherapy predominantly adopts these physical exercises and movements to
treat several ailments connected with muscles, joints, nerves and other systems.
 Stages in Yogāsana
‘Āsanas’ form one of the limbs of Patañjali’s eight-limbed Yoga. Patañjali

introduced it with a specific purpose of utilizing the physical body, which is
visible and gross, to develop an inner awareness and thus reach higher
consciousness. Yogāsanas help us to develop forbearance. While maintaining,
we go through three stages which are Sthira, Cira and Sukha.
Initially, the posture is shaky. A beginner cannot reach the final posture
immediately. After gradual practice one reaches and achieves steadiness. This
stage is called ‘Sthira’. However, one is not able to maintain the posture for the
prescribed length of time due to the effort involved. With constant practice, one
can remain in the stage without effort for longer time. Then, he/she reaches the

stage of ‘Cira’ in which he/she is able to maintain oneself for the prescribed
length of time. The mind control begins here. In ‘cira’ the mind gets
concentrated on the process of maintaining the final posture (called, Sukha).
To summarize, the additional component of Yoga is that we not only increase
the stimulus, the range of movement, the speed of contraction, but we also go
on giving deep rest to the muscles. So stimulus, strong contraction followed by
rest is the principle by which our body learns to improve the muscle power,
dexterity and stamina in a healthy way. But in the present day fitness training,
we give importance to better performance only. But we forget that this can tire
out the muscles. This leads to lot of strain on the muscles, leading to
accumulation of the toxins in the muscles which lead to Post Exercise pain.
Therefore, if we can use this component of deep rest, deep relaxation following
stimulation, then you are not going to burn out, or you are not going to have any
after effects of any exercise.
The following table depicts the differences between physical exercises,

dynamic āsanas and static āsanas.
Physical Exercises Dynamic Āsanas Static Āsanas

 There will be jerks.  There will be jerks.  There will be no jerks.
 Activates  Activates and  Relaxes and balances
sympathetic balances the nervous system
nervous system nervous system
 Activates the body  Activates and  Harmonizes the
systems like heart, balances the functioning of the
lungs etc functioning of the body systems like
body systems like heart, lungs etc
heart, lungs etc
 Energy expenditure  Energy is  Energy is converted to
is there activated. subtle forms
 No effect on mind  Brings body, mind  Brings body, mind and
and praṇa praṇa synchronization
synchronization and elevates.
 Lethargy will be  Lethargy will be  Helps to attain balance
shattered shattered and emotional
stability.
 Effects muscular,  Effects muscular,  Effects muscular,
cardiovascular and cardiovascular, cardiovascular,
respiratory systems respiratory, Gastro respiratory, Gastro
Intestinal, Intestinal, Endocrine
Endocrine and Nervous systems,
Nervous systems brain and mind
The following āsanas in particular, will help to attain concentration, balance and
mind body co-ordination.
 Ekapādāsana
 Utthita hasta padāṅguṣthāsana
120 Yoga Education
 Merudanḍāsana
 Santulanāsana
(For practical instructions please refer to guidelines to practicum Unit 7.)

Dear students, probably you know that only 35 to 40% of your muscles are used in
daily activities. The rest of the muscles remain inactive. Sūrya Namaskār is a Yogic
exercise where almost 95% to 97% of your muscles are switched on to active mode.
They remain active, hours ahead during the day, till you recharge them the next
morning which is the key essence of endurance.
How does it help?
While performing Sūrya Namaskāra, the breathing exercise (Prāṇāyāma) gives
more oxygen to your lungs. The rhythm of breathing becomes heavy with vitality.
Each breath becomes deep and clear. It carries more oxygen to the inner organs
parts of your body. While performing Sūrya Namaskāra, concentrate on the
meaning of the prayer, the steps in the Sūrya Namaskāra, their sequence, the proper
activities of the different parts of the body, those the parts of the body where you
feel stressed, stretched and strained etc.
This will shut your mind off from thinking. Thoughtless state of mind contains no
mental stress and strain at all. It is a real rest to your mind. Freedom from mental
and emotional anxiety lends rest to your body too.
In other words, Sūrya Namaskār combines Yogāsanas and Prāṇāyāma. It also brings
about general flexibility, stamina and endurance.
(For practices refer to guidelines to Practicum Unit 7.)

Hereditary tendencies and family influences coupled with home atmosphere play a
vital role in the personality development of all of us. Of particular value are the
formative years of childhood days. Deficiencies and subnormal tendencies that lay
deep within, manifest in prāṇika imbalances featured by wrong breathing rhythms,
speeds and haphazardness, manifest as asthma. Correction in breathing patterns is
one of the most effective ways by which many of these problems in children as well
as in the grown ups can be solved. Also good breathing habits harness the energies
for systematic development of the physique and the psyche.
Respiratory system is a bridge between the conscious and the sub-conscious,
voluntary and the involuntary or, in general, the body and mind. The system is both
voluntary as well as involuntary. Using the voluntary control we change the
involuntary functions.
 The objectives of the breathing practices:
 Training for full utilization of all the lobes of the lungs.

 Normalizing breathing rate.
 Making the breathing uniform, continuous and rhythmic.

 The practices are
i) Certain Yogic cleansing practices such as Kapālabhāti,

ii) Sectional breathing, and
iii) Full Yogic breathing.
To increase the lung capacity, the haphazard breathing has to be corrected and
made rhythmic.
Rhythmic means the inhalation and exhalation are of equal length (duration) each
time. This can be achieved by the practice of sectional breathing. Before we learn
more about sectional breathing let’s have a look at the process of respiration and
how the lungs function. Normally, the process of respiration takes place by the
expansion of the thoracic muscles. This creates a vacuum and it sucks-in air through
the nostrils and the process is known as inhalation. The air moves down all the way
to the trachea and then to the bronchi and finally enters the lungs. The left lung has
two lobes in its structure to accommodate the heart region and the right one has
three lobes: the lower, the middle and the upper. Inside the lungs the air enters into
the sub-branches and at the end finally reaches the alveoli. Here the exchange of
carbon di-oxide with oxygen takes place and we finally exhale carbon di-oxide in
the process of exhalation. With this we complete one cycle of respiration or
breathing. But it seems that in this mundane world we’ve completely forgotten to
breathe through the three lobes of the right lung and the two lobes of the left lung
due to certain wrong habits. We are not aware of our breathing. Instead only the
middle portion of the lobe is utilized, and as a result, our breathing becomes very
shallow. We can overcome this by practicing Sectional Breathing. (Please go
through Guidelines for practicum Unit 7)
The principles involved in regularizing the breathing are:
 Ability to increase and decrease the breathing rate.

 Developing awareness of breathing, through the movements of different parts of
the body.
 Slow down exhalation longer than inhalation.
Following are the breathing practices for increasing the lung capacity along with
Kapālabhāti. (Please refer to Guidelines for practicum Unit 7)
 Hands in and out breathing

 Hand stretch breathing
 Ankle stretch breathing
 Dog breathing
 Rabbit breathing
 Tiger stretch
 Tiger breathing

Prāṇa is the basic fabric of this universe, both inside and outside of our body. It is
the vital force or energy. A uniform harmonious flow of prāṇa to each and every
cell of the body keeps them alive and healthy. Prāṇa has the capacity to move into
different areas of the body depending on demand. For example, when you perform
more brain work you need more prāṇa in the head region; when you walk you need
122 Yoga Education

more prāṇa in the lower limbs, etc. If the prāṇa flow to any organ increases
inadvertently and without control, it can lead to dysfunction of that organ.
Prāṇa flows through subtle channels called Nāḍīs. In five directions this Prāṇa flows
resulting in activities in these areas. The downward force called Apāna is
responsible for functions like defecation, urination, menstruation, ejaculation,
parturition etc. The prāṇa responsible for breathing movement is called ‘prāṇa’.
Udāna is responsible for upward activities like vomiting. Samāna is responsible for
proper digestion and balancing prāṇa and apāna. Vyāna is that which is responsible
for all activities in the periphery like nerve impulses, blood circulation, cellular
activity in all cells. A balance between all these five prāṇas is health, and imbalance
is ill health.
Practising of suitable Prāṇāyāma, gives room to uniform and rhythmic flow of

prāṇa or vital energy throughout the body. This gives rise to oxygen supply to all
the cells of the body, to keep them healthy and enhance healthy living.
Prescribed Prāṇāyāma for Longevity

Sūrya anuloma-viloma and Nāḍī Śuddhi Prāṇāyāma. (For practice please refer to
guidelines to practicum Unit 7)
Activity 19
1) Visit one or more schools; ask the Physical Training Instructor about
the concept of physical stamina and fitness. Compare and contrast their
concept with the Yogic concept and its relevance to the present day
scenario.
6.10 Summary
Physical personality development, is not just developing the strength and stamina of
the physical body, but it is also implicated that it has to be used for elevating
oneself from basic animal instincts to become normal human beings, great human
beings, super human beings, divine human beings and reach that perfection and
divinity itself. Animal like pulls and emotions are the six major enemies of man
which are: Kāma (intense desire), Krodha (anger), Lobha (miserliness), Moha
(infatuation), Mada (arrogance) and Mātsarya (jealousy). Our life should manifest
that divinity within. Thus, personality development at physical level should be in
tune with the total developmental process of Yoga from the animal level to the
highest level of total freedom or perfection.
As you have learnt in the previous units, Yoga is the science of holistic living. It has
Jñāna Yoga, Rāja Yoga, Bhakti Yoga and Karma Yoga. The path of work (Karma
Yoga) involves doing action with an attitude of detachment to the fruits of that
action. This makes man relieve himself from the strong attachments and thereby
brings him to a state of steadiness of mind which verily is Yoga.
The control of emotions is done by the path of worship (Bhakti Yoga). In the
modern world, man is tossed up and down due to various emotional onslaughts. The
path of Bhakti is a boon to gain control over emotional instability by properly
harnessing the energy involved in it.

The path of Philosophy or knowledge (Jñāna Yoga) is apt for the keen intellectual
and is centered around the analysis of ‘happiness’.
The Yoga of mind culture or psychic control (Rāja Yoga) gives a practical and easy
approach to reach higher states of consciousness. It is based on Aṣṭāṇga Yoga of
Patañjali. It is eight limbed consisting of yama, niyamas, āsanas, prāṇāyāma,
pratyāhāra (restraining from sensual activities), Dhāraṇa (focusing), Dhyāna
(Meditation) and Samādhi (the super consciousness state).

1. Explain the concept of Physical Personality Development according to Yogic
lore?
2. What is the difference between physical fitness exercises worked out in Gym
and the Yogic śithilīkaraṇa vyāyāma, dynamic āsana?
3. How does prāṇāyāma enhance longevity?
4. Write down the features and stages in Yogāsanas?
124 Yoga Education

Unit 7: Guidelines for
practicum
Structure
7.1 Introduction
7.3 General guidelines for Yoga practices for the beginners
7.3.1 Guidelines for the practice of kriyās
7.3.2 Guidelines for the practice of āsanas
7.3.3 Guidelines for the practice of prāṇāyāma
7.3.4 Guidelines for the practice of kriyā Yoga
7.3.5 Guidelines for the practice of meditation
7.4 Specific guidelines for practice of prāṇāyāma
7.4.1 Vajrāsana
7.4.2 Siddhāsana (for men) / siddhayoni āasana (for women)
7.4.3 Sukhāsana
7.4.4 Padmāsana
7.4.5 Mudrās for prāṇāyāma and meditation
7.5 Specific guidelines for Yogic practices for memory development
7.5.1 Breathing exercises
7.5.2 Āsana
7.5.3 Kriyās
7.5.5 Dhyāna (Meditation)
7.6 Specific guidelines for Yogic practices for concentration development
7.6.1 Stretch breathing
7.6.2 Āsanas
7.6.3 Kriyās
7.7 Specific guidelines for Yogic practices for eye sight improvement
7.7.1 Cleaning practices
7.7.2 Eye muscles strengthening practices
7.7.3 Relaxation techniques
7.8 Specific guidelines for Yogic practices for voice culture
7.8.2 Tongue massaging
7.8.3 Lip stretch
7.8.4 Karṇa śakti vikāsaka
7.8.5 Mukha dhouti
7.8.6 Laughter
7.8.7 Mouth twisting
7.8.8 Tongue twisting
7.8.9 Head rolling
7.8.10 Vāk śakti vikāsaka
7.9 Specific guidelines for Yogic practices for IQ development
7.9.1 Śithilīkaraṇa vyāyāma
7.9.2 Breathing practices
7.9.3 Yogāsana
7.9.4 Kriyās
7.8.6 Laughter
7.10 Specific guidelines for practice of meditation
7.11 Specific guidelines for Yogic practices for creativity

7.12 Specific guidelines for Yogic practices for anger management
7.13 Guidelines for Yoga practices for flexibility, endurance, lung capacity, and
longevity
7.13.1 Flexibility
7.13.2 Yoga practices for endurance
7.13.3 Yoga practices for lung capacity
7.13.4 Yoga practices for longevity
7.14 Summary
7.1 Introduction
Having studied, the preceding three units we hope, you are now become well
conversant with nature of Yoga as a discipline, the general principles of Yoga, as
also with the authentic texts, written by Mahaṛshi Patañjali and a number of Haṭha
yogis. You have also studied different practices of Yoga like the different Āsanas,
Mudrās, Kriyās, Bandhas etc. You must have come across one of the verses of the
Gītā, which defines:
;ksx% deZlq dkS'kye~

(Yogah Karmasu Kausalam)
The implications of this verse are that if you have not perfected yourself in the
practice of Yoga you have no authority to claim your-self as Yoga practitioner. It
means that theory of Yoga must be put to practice.
As you know the Yoga component of D.El.Ed. curriculum has in all 7 units. In the
first unit you learnt about the meaning, concept and different practices of Yoga. The
Yoga practices include in general the techniques like āsanas, prāṇāyām, bandhas
and mudrās, and the ṣaṭkriās. Though each of these 4 types of Yogic practices has
some specific functions to perform in relation to development of human personality,
living a healthy and happy life, and for longevity, yet there are some general
functions of Yoga education, which aim at developing the human personality in a
way that it is capable of transforming the potentiality into actuality and there by
realizing the self. The Yoga practices are a means to this end of self-actualization
and self-realization.
Unit 7 is developed with a view to enabling you to understand the different Yoga
practices and other concepts which lie at the base of these practices. The unit
therefore, comprises mostly the skill based aspect of the Aṣṭāṇga Yoga and Haṭh
Yoga, the practice of which can help the practitioner to go ahead on the path of self-
realization (samādhi). The procedure and different steps of the practices have been
illustrated with the help of photos/sketches displaying the particular technique or
practice. What you are expected to do is to understand the steps involved in each of
the Yogic practices and practise the same in your leisure time, especially in the
evening or morning (before having the breakfast or when your stomach is empty.
When describing the particular techniques), your attention is particularly drawn
towards benefits that you are likely to get. Certain techniques are included keeping
in view the physical and mental health related benefits which are likely to be
accrued if one practises the technique properly and regularly. Anuloma-Viloma for
example, can be most beneficial for person suffering from anxiety, frustration,
stress, depression etc. And if a healthy person practices these techniques, he/she is
likely to develop a resistance against all such ailments. It may be noted that quite a
126 Yoga Education

Guidelines for practicum
number of techniques are mentioned / illustrated vis-à-vis a particular problem or

issue. You may practise only a few selected techniques for solution of the problem.
The following are the specific objectives of this unit.

After going through this unit, you should be able to:
 name at least 3 āsanas, each practised in supine position, prone position,
standing position and sitting position;
 demonstrate at least one of such āsanas following appropriate precautions;
 name the different types of prāṇāyāmas and demonstrate their method or
procedure;
 identify the different Bandhas and Mudrās;
 demonstrate at least one Bandha and one Mudrā;
 demonstrate kapālbhāti (the one of the Ṣaṭkriyās) and describe its benefits; and
 tell which one of the Yogic practices is most beneficially for coping with stress
and anxiety.
7.3 General guidelines for Yoga practices for the

beginners
1. Breathing should be as normal / natural as possible. One is not required to
manipulate it. It should be allowed to get expressed in a natural way, except
when you are specifically instructed to manipulate it, such as in Kapālabhāti,
Anuloma-Viloma, Ujjāyi with specific instructions.
2. There should not be any competitive attitude while practising Yoga.
3. It is also important to regulate our food, sleep, and environment. While taking
meals, leave half stomach empty for water and air. This saves us from many
unforeseen diseases.
4. Female should avoid Yoga practices during menstruation.
5. It is to your advantage to inform your teacher if you are suffering from any
problems, before the start of a Yoga session.
6. Practise in well ventilated & room with a clean carpet underneath. A double
folded oversized thick & moderately soft blanket, covered with a white sheet,
forms an ideal āsana/seat for Yoga practice.
7.3.1 Guidelines for the practice of kriyās

There are six cleansing processes described in Haṭha Yoga Texts. These are Neti,
Dhauti, Basti, Trātaka, Nauli and Kapālabhāti, wherein, we require the use of
Water, Air and manipulation of certain organs of the body.
1. Kriyās should be done with an empty stomach. Therefore, they should be done
preferably in the morning.
2. Luke warm water and salt should be used for Vamana Dhauti and Jala Neti.
7.3.2 Guidelines for the practice of āsanas

1. Broadly, the practice sequence of āsanas should be standing, sitting, prone, and
supine in that order, followed by breathing practices, Bandhas, Mudrās,
relaxation and meditation.
2. Āsanas must not be practised in haste or by applying any sort of undue force
and under an urgency.
3. Attain the final position step by step and maintain the same with closed eyes for
an inward awareness within the whole body.
4. Relax in between two postures while keep attending to your breathing.
5. The maintenance time of āsana should be increased gradually.
6. Practice according to your own body limitations whereby an utmost care must
be taken in increasing the extent and time of the maintenance of āsanas.
7. Do not attempt to attain a final position right in the beginning, especially when
your body is not sufficiently ready for the same.
8. Maintenance of the final posture in an āsana according to one’s own limitations
and in a relaxed way is more important, necessary and beneficial.
9. Remember your body starts listening to your command only after a gradual and
diligent training for a sufficient period of time.
10. During maintenance phase of āsana, there should, ideally, be no tremors or any
type of discomfort.
11. Do not alter the breathing voluntarily during āsana. Body will adjust with the
breathing as per the posture being practised.
12. The practitioner has to follow instructions sincerely and practice them with an
optimal attention.
13. By continuing the practice uninterruptedly after a few days one will be able to
experience the effect of Yoga practice, at the level of mind-body complex. If,
however, due to some reasons the regularity is disturbed then one should
resume the practice with minimum of the maintenance time.
14. Yogic practices involve de-conditioning and re-conditioning processes and
therefore, initially, one may feel little fatigued after the practice; but within a
few days’ body and mind get attuned and one starts experiencing a feeling of
well-being and happiness.
7.3.3 Guidelines for the practice of prāṇāyāma

1. Prāṇāyāma is related with the most important and delicate system of our body
i.e. Respiratory system and Cardiovascular system.
2. Prāṇāyāma is a special Haṭha Yogic practice in which we are working with our
respiration and manipulate, control and prolong the same. Haṭhapradīpikā
declares that Control over respiration results into control over mind
(Haṭhapradīpikā, Lesson II, Verse No. 2).
3. Haṭha Texts caution “Just as a wild animal like tiger, lion or an elephant is
tamed gradually, similarly the respiration should be controlled gradually”
(Haṭhapradīpikā, Lesson II, Verse No. 23).
4. Prāṇāyāma should be done preferably after the practice of āsanas.
5. In the beginning one should be aware about the natural flow of the breathing.
6. Make inhalation and exhalation prolonged in a gradual manner.
7. While observing breathing attend to your abdominal movements which bulges a
bit during inhalation and goes in a bit during exhalation.
8. Traditionally Prāṇāyāma has three phases. They are known as
128 Yoga Education

Puraka (P)  Controlled Inhalation

Kumbhaka (K) – Controlled Retention
Rechaka (R) – Controlled Exhalation
9. In the beginning stage learn to maintain 1:2 ratio of breathing which means
Exhalation time should be double that of the inhalation.
10. After a prolonged practice of the 1:2 ratio, one should learn the retention of the
breath under the guidance of a competent teacher.
11. However, while practising Prāṇāyāma, do not make haste in resorting to any of
the above mentioned ideal ratio.
12. The ideal ratio according to tradition is 1(P):4(K):2(R). Time Unit is
traditionally known as Mātra. Kumbhaka must not be resorted to unless one has
undergone sufficient practice of 1:2 ratio.
13. The ideal Mātra for P : K : R is
20 : 80 : 40 (for highest / best type )
16 : 64 : 32 (for average type )
12 : 48 : 24 (for lowest type )
14. Kumbhaka should be practiced with the application of three Bandhas known as
Mūla Bandha, Jālandhara Bandha and Uḍḍiyāna Bandha.
15. For the maintenance of health practising Kumbhaka is not necessary. As per
scientific investigations the practice of Prāṇāyāma without Kumbhaka is the
practice of Prāṇāyāma with ‘safety valve opened.’
16. However, one wishing to advance on the spiritual path may practise Kumbhaka
under the able guidance of a competent Yoga teacher.
7.3.4 Guidelines for the practice of Kriyā Yoga

Kriyā Yoga of Kaivalyadhama Tradition constitutes 10 or 20 rounds each of
Anuloma Viloma Prāṇāyāma, Omkar chanting and Gayatri mantra recitation in that
order. Care should be taken to recite Omkar or Ameen or Amen in such a way that
recitation is in low pitch and low tone.
7.3.5 Guidelines for the practice of meditation

1. Practice of Āsanas and Prāṇāyāma will help in developing ability to sit in one
position for a considerable period of time in meditation.
2. Select a peaceful calm and quiet place for the practice of Meditation
3. Close your eyes gently to enter into an inner awareness.
4. In the first stage, sit comfortably, in a meditative posture, with head, neck and
trunk properly aligned. Body should not bend forward or backward.
5. Observe your natural flow of breath with a mindfulness continued towards the
touch of air within the nose walls and on the tip of nostrils.
6. As you continue with this process for some time, you may evidence an abstract
and a non specific awareness of the whole body. Now continue with the whole
body awareness. In the case of any difficulties, go back to the breathing
awareness.
In the beginning it is, generally, difficult to observe the breath, if mind wanders do
not feel guilty. Slowly yet firmly bring your attention to your breath.

7.4 Specific guidelines for practice of

prāṇāyāma
7.4.1 Vajrāsana
Sthiti: Dandāsana
Practice
1. Fold the right leg and bring the right heel under the right
buttock.
2. Sitting on the right heel, fold the left leg and bring the
left heel under the left buttock.
3. Sit erect comfortably with the buttocks resting on both
the heels and palms resting on the thighs.
Note:
 In the final posture the soles of the feet face upwards, heels are kept together
and the entire weight of the body is felt on the back of the feet.
7.4.2 Siddhāsana (for men) / siddhāyoni āsana (for

women)
Sthiti: Dandāsana
Practice
1. Bend the right leg completely at
the knees and place the foot
under the left thigh with the
heels pressed against the
perineum.
2. Bend the left leg at the knee and
place the left heel on the right
heel.
3. Tuck the toe of the left foot into
the fold of the right knee.
4. Push the right hand into the fold of the left knee and pull up the right big toe to
ensure that it is kept pressed against the left inner thigh.
5. Make sure that both the knees are resting on the ground.
6. Sit erect with hands resting on the thighs in Cin mudrā with elbows bent.
Note:
 Although the posture is exactly the same, it gets the name Siddhāyoni Āsana in
women and Siddhāsana in men.
Benefits
Erects the spine. It is very useful for maintaining Brahamacarya and brings stability
to the mind.
Limitations
It has no limitations.
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7.4.3 Sukhāsana
Sthiti: Sit in Daṇḍāsana
Practice
1. Fold the legs and cross them to place the feet
under opposite legs.
2. Sit comfortably with spine erect. The hands
rest on the thighs in Cin Mudrā with the elbows
bent.
Note:
 Here the knees do not touch the ground.
Benefits
Erects the spine. It is one of the simple meditative
posture and brings stability to the mind.
Limitations
7.4.4 Padmāsana
Sthiti: Daṇḍāsana
Practice
1. Draw the right leg along the ground and
bend the knee.
2. Place the right foot on the left thigh near the
left groin.
3. In the same way bring the left foot on the
right thigh near the right groin.
4. The soles of both feet are turned upwards
with the heels almost meeting each other in
front of the pelvic bones.
5. Sit erect with hands on the thighs in Cin
Mudrā with elbows bent.
Benefits
Erects the spine. Its a symmetrical posture, brings stability to the mind.
Limitations
7.4.5 Mudrās for prāṇāyāma and meditation

Cin mudrā
1. Touch the tips of the thumbs with the
tips of the forefingers.
2. Keep the other fingers straight.
3. Rest the palms on the middle of the
thighs.

Cinmaya mudrā
1. The tips of the forefingers touch the
tips of the thumbs and all other
fingers are folded in to the hollow
of the palms.
2. Rest them on the thighs.
Ādi mudrā
1. Make fists of both hands with the
thumbs tucked in.
2. Rest the fists on the thighs.
Brahma mudrā
l. Make fists of both palms with the thumb

tucked in and place them on either side
of the navel with the palms facing
upwards and the knuckles touching each
other.
Note:
 Keep the elbows bent to ensure relaxed arm
position in all the above mudras.
Nāsikā mudrā
1. Fold the index and middle fingers of the right hand

into the centre of the palm.
2. Use the thumb to gently close the right nostril. Use
the ring and the little finger combination to close the
left nostril.
Note:
1. This mudrā is used during different types of
uninostril prāṇāyāmas. During alternate nostril
breathing when you need to change the fingers to
close the alternate nostrils, make sure that the
pressure exerted on the nostril is very gentle.
2. While changing the nostrils, the movement of the hand should be a gentle
rotation action at the wrist and not at the arms or the elbows.
132 Yoga Education

7.5 Specific guidelines for Yogic practices for

memory development
1. Breathing Exercise
a) Hands Stretch Breathing
b) Ankle Stretch
c) Straight Leg Raising (Alternate legs)
2. Āsanas
a) Padmāsana
b) Uṣtrāsana
c) Yoga Mudrā
d) Halāsana
e) Vajrāsana
3. Prāṇāyāma
a) Bhramari
4. Kriyās
a) Kapālabhāti; Alternate & Both nostril
5. Meditation; silencing the mind with slow breathing

 Hand stretch breathing
Sthiti: Tādāsana
Practice
1. Stand erect with feet together
(heels together and toes 4 to 6
inches apart) relaxed by the side of
Trātaka
the body.
2. Gently bring your hands in front of
the chest.
3. Interlock the fingers and place the
palms on the chest.
4. Collapse and relax your shoulders.
5. Close your eyes.
Practice
Stage 1: (Horizontal)
1. While inhaling, stretch the arms
straight out in front of your body
so that the arms are at shoulder
level.
2. At the same time twist the hands
so that the palms face outwards.
3. Fully stretch the arms, but do not
strain.

4. Now, while exhaling reverse the process and bring the palms back on to the
chest.
5. Collapse the shoulders again.
6. This is one round. Repeat 5 times.
Stage II: (At 135)
1. Repeat the same movements now stretching the arms above the forehead at an
angle of 135.
2. Repeat 5 times.
Stage III: (Vertical)
1. Again repeat the same movements, this time stretching the arms vertically
above the head.
2. While moving up and down the palms close to the nose tip.
3. Repeat 5 times.
Note:
1. Collapse the shoulders at the beginning and end of each cycle.
2. Maintain perfect awareness of the breathing.
3. Exhalation should be longer than inhalation.
4. If required, it can be practised sitting in a chair too. Properly synchronize the
breathing with hand movements.
 Ankles stretch breathing
Sthiti: Tāḍāsana
Practice
1. Open the eyes
and fix your gaze
on a point on the
wall ahead.
Place the palms
on front of your
thighs. śvāsa
na
2. While inhaling,
raise your hands
and stretch the
ankles. Feel
yourself growing
taller and firm.
3. As you exhale,
bring your hands
and heels down.
4. Repeat 5 times
keeping the movement of hands and ankles continuous, breathing in
134 Yoga Education

synchronization. Feel the stretch from your ankles up to finger tips as you
reach upwards.
5. Relax in standing position, hands by the side of the thighs. Observe your breath
and enjoy the stability for a few seconds.
 Straight leg raise breathing
Stage I: Alternate legs

Sthiti: Supine Posture
Practice
1. While inhaling slowly
raise the right leg
without bending the
knee, as far as
comfortable (up to 90,
if possible).
2. While exhaling return
the leg to the floor as
slowly as possible.
3. Repeat the Practice
with the left leg.
4. This is one round.
Perform 10 times.
Note:
1. If you need, you can keep the arms by the side of your body with the palms
facing the floor at any convenient position or at shoulder level.
2. Do not bend the knee through out the Practice.
3. Do not disturb the leg lying straight on the ground in order to be able to raise
the other leg further.
4. Even if you can, do not raise the leg beyond 90.
5. Perfectly synchronize the breathing with leg movements.
6. Maintain perfect breath awareness during the practice.
Stage II: Both legs

Practice
1. As you get stronger, you can do the leg raising exercise with both legs. Avoid
this exercise if you have low back pain.
2. Lie on the back with the legs together, hands stretched out over the head, biceps
touching the ears and palms facing the ceiling.
3. While inhaling slowly raise both the legs without bending at the knees, as far as
comfortable (up to 90, if possible).

4. While exhaling return the legs to the floor as slowly as possible.

5. Perform 5 times.
Note:
1. In the case of both legs exercise, as you exhale and bring down the legs, there
will be a tendency for them to fall down too rapidly as they come close to the
floor. So use strength and have control over the movement.
7.5.2 Āsana
 Vajrāsana
Practice
1. Fold the right leg and bring the
right heel under the right
buttock.
2. Sitting on the right heel, fold
the left leg and bring the left
heel under the left buttock.
3. Sit erect comfortably with the
buttocks resting on both the
heels and palms resting on the
thighs.
Note:
1. In the final posture the soles of
the feet face upwards, heels
are kept together and the
entire weight of the body is felt
on the back of the feet.
Benefits
One of the meditative postures. Keeps the spine erect and prevents drowsiness.
It stimulates Vajra nāḍī at the ankles which increases the awareness. Helps for cases
of Vericose veins prevent deep vein thrombosis. Makes the ankles flexible and
prevents flat foot. The only posture which can be performed even after heavy food.
Useful for heel pain.
Limitations
People suffering from stiff ankle due to rheumatic problems may avoid this posture.
136 Yoga Education

 Uṣtrāsana
Practice
1. Sit in Vajrāsana.
2. Stand on the knees.
3. Place the palms on the waist with
fingers pointing forwards.
4. Inhale and bend the trunk backwards
and place the palms on the heels.
5. Maintain for about a minute with
normal breathing.
6. Exhale while coming back to Sthiti.
7. Relax in Śithila Daṇḍāsana.
Note:
1. The thighs should be perpendicular to
the ground.
Benefits
Makes the spine flexible. Increases circulation to the head region.
Limitations
Those who have undergone any recent operation at the chest or abdomen, people
with hernia problems, severe hypertension must be cautious and may avoid doing
thriāsana.
 Halāsana
Practice
1. Inhale, raise the legs
together slowly and
gracefully (without
bending the knees) till
it forms about 45 to
the ground.
2. Continue to inhale and
raise the legs further to
90 position and
simultaneously bring
the arms down placing
them next to the buttocks.
3. Exhale, raise the buttocks and the trunk without lifting the head. Support the
back by the palms. Rest the elbows on the ground firmly to get better support to
the back.
4. Maintaining the legs parallel to the ground, straighten the trunk by pushing it up
with the hands till the chin is well set in the suprasternal hollow. Inhale in this
position.

5. Exhale, bring down the toes further to touch the ground. Release both hands and
rest the arms straight on the ground parallel to each other with palms facing the
ground.
6. Maintain this position for one minute with normal breathing.
7. Inhale, come back slowly step by step to rest the trunk on the floor.
8. Now exhale and bring down the legs to the ground.
9. Relax in śavāsana.
Note:
l. Make sure that you have achieved perfect balance before you release the hands
supporting the trunk.
Benefits
Stretches and stimulates the back muscles, spinal joints and lumbar nerves.
Enhances blood flow to the neck, activating the thyroid and keeps spine flexible.
Limitations
People with any problem with the spine, hypertensives and those with the cardiac
problems must avoid this āsana.
 Padmāsana
Practice
1. Draw the right leg along the ground
and bend the knee.
2. Place the right foot on the left thigh
near the left groin.
3. In the same way bring the left foot on
the right thigh near the right groin.
4. The soles of both feet are turned
upwards with the heels almost meeting
each other in front of the pelvic bones.
5. Sit erect with hands on the thighs in
Cin Mudrā with elbows bent.
Benefits
Erects the spine. Its a symmetrical posture,
brings stability to the mind.
Limitations
138 Yoga Education

7.5.3 Kriyās
 Cleansing breath (Kapālabhāti kriyā)
1. Sit in any meditative
posture.
2. Keep your spine and neck
erect perfectly vertical to
the ground.
3. Close the eyes and collapse
the shoulders.
4. Relax the whole body
completely.
Practice
1. Practice rapid breathing
with active and forceful
exhalation and passive
inhalation.
2. During each exhalation,
blast out the air by vigorous flapping movements of the abdomen in quick
succession.
3. Inhale passively by relaxing the abdominal muscles at the end of each
exhalation.
4. Repeat the exhalation as quickly as possible at the rate of 60 strokes per minute.
5. At the end of one minute, stop the Practice.
6. Now observe an automatic suspension of breath. In fact, there will be no urge
for breathing for a few seconds.
7. Simultaneously the mind may experience a deep state of silence. Enjoy this
state of deep rest and freshness.
8. Wait until the breathing comes back to normal.
Note:
1. Throughout the entire practice the spine must be kept erect without any
movement of the trunk, neck or the face.
2. It is important to learn to allow the inhalation to happen automatically by
relaxing the abdominal muscles at the end of each quick exhalation.
3. Kapālabhāti can be practiced through alternate nostrils by alternately closing
the right and left nostrils in Nāsika mudrā.
4. In the beginning it may not be possible to practice continuously at the rate of 60
strokes per minute. Therefore, one can start at the rate of 10 to 20 strokes per
minute and repeat it 2 to 3 rounds with normal breathing intervals of a few
seconds. With regular daily practice you can increase the speed to 60-120
strokes per minute.
5. Persons with high BP, heart problems, vertigo, epilepsy, hernia, slip disc and
spondylitis should avoid this practice. Women during menses and later months
of pregnancy should also avoid this practice.
Benefits
Physical
Brain cells are invigorated. It brings brightness to the face with regular practice. It
balances and strengthens the nervous system. It removes the drowsiness from the
body.
Therapeutic
It provides a nice massage to all the abdominal organs. People with digestive
problems are highly benefited. It cleanses the lungs and also the entire respiratory
tract. It is good for asthmatics and for other respiratory disorders.
Spiritual
It removes the distractions of the mind and prepares it for meditation. The
practitioner achieves a state of Kevala Kumbhaka, i.e. automatic cessation of
breath.
Limitations
Practice of Kapālabhāti is to be avoided in case of moderate and severe High Blood
Pressure Ischemic Heart Disease, Vertigo, Epilepsy, Hernia, Gastric Ulcer, Slip
Disc and Spondylitis. Women during menses and advanced stage of pregnancy
should avoid.
Nāḍī Śuddhi: 5 rounds – 3 minutes
Sthiti: Vajrāsana
Practice
1. Sit in any meditative
posture.
2. Adopt Nasika Mudrā.
3. Close the right nostril with
the right thumb and exhale
completely through the (left)
nostril. Then inhale deeply
through the same left nostril.
4. Close the left nostril with
your ring and little finger of
the Nāsikā Mudrā, release
the right nostril. Now exhale
slowly and completely
through the right nostril.
5. Inhale deeply through the
same (right) nostril. Then
close the right nostril and
exhale through the left
nostril. This is one round of
Nāḍīśuddhi prāṇāyāma.
6. Repeat nine rounds.
140 Yoga Education

Note:
1. This practice helps to maintain balance between Nāḍī.
2. If you feel headache, heaviness of the head, giddiness, uneasiness etc. it means
you are exerting much pressure on the lungs.
3. The first symptom of correct practice is the feeling of freshness,
energy and lightness of the body and mind.
Benefits
Physical
It promotes balance between the two nostrils apart from cleansing the nasal tract. It
increases the vitality. Metabolic rate decreases as in case of all other Prāṇāyāma
practices. It increases the digestive fire and appetite.
Therapeutic
It lowers the levels of stress and anxiety by harmonising the prāṇas. It is beneficial
in respiratory disorders such as Bronchial asthma, Nasal allergy, Bronchitis etc.
Spiritual
It induces tranquility, clarity of thought and concentration. It clears prāṇic
blockages and balances Ida and Pingala nāḍīs, causing Suṣumnā nāḍī to flow which
leads to deep states of meditation and spiritual awakening. It helps to maintain
Brahmacarya which is a pre-requisite for spiritual progress.
7.5.5 Dhyāna (Meditation)

Sthiti: Any Meditative Posture
Practice
l. Sit in any comfortable meditative
posture feeling completely
relaxed.
Phase I
1) Close your eyes and start chanting
OM mentally. Allow the mind to
repeat OM continuously without
any break. If there are
distractions, chant OM faster, not
giving a chance for distractions.
2) After a while the chanting slows
Phase II
As you slow down the japa of OM,
observe the gap between two OMs. As
you slowdown further, the gap goes
on becoming wider and wider to
diffuse into silence.
Phase III
The experience of inner silence helps
to expand from the three dimensional
awareness of the body to all pervasive awareness (beyond the limits of the body).

The bed of silence becomes deeper and more expansive. Visualise and feel an ocean
of silence with gentle soft waves of OM on it. Now merge into complete silence and
reach the stage of Ajapa (no repetition). This silence is the source of Creativity,
Power, Knowledge and Bliss. Remain in this state for a while.
Phase IV
1. From this deep ocean of silence in the heart region, let one OM emerge as an
2. Blink the eyes slowly, gently open the eyes and come out of meditation.
Note:
1. Try to touch this state of deep rest and inner silence several times in the day
whenever you have some free time.

concentration development
7.6.1 Stretch breathing
In the following Āsanas, breathe as proper for the concerned Āsana.
a) Śaśankāsana Breathing
b) Pavanamuktāsana breathing
i) Alternate legs
ii) Both legs
7.6.2 Āsanas
 Pādahastāsana (forward bending posture)
Practice
1. Stand erect with legs together.
2. Inhale slowly and raise the arms
sideways.
3. At this horizontal level, turn the palms
upwards.
4. Continue to inhale and move the arms
upwards until the biceps touches the
ears. Turn the palms forward.
5. Stretch up the body from the waist.
6. Keeping the lower back concave, exhale
and bend forward until the trunk is
parallel to the ground. Stretch out the
shoulders at horizontal plane and inhale.
7. Exhale while going down further until
the entire palm rests on the ground and chin touches the knees.
142 Yoga Education

8. Maintain in this final posture for about 2-3 minutes without bending the knees.
9. Inhale, come up slowly to the vertical position and stretch the arms above the
head.
10. Exhale, drop down the arms, turn the palms downwards at the horizontal
position.
11. Continue to exhale and return to Sthiti.
12. Relax in Tāḍāsana.
Note:
1. Never bend the knees.
2. Keep the neck up until the forward bending at the hip and the waist is
completed and then drop the neck freely down to touch the chin to knees.
Benefits
Makes the spine flexible, strengthens the thighs, and helps preventing constipation
and menstrual problems. It improves digestion and enhances blood flow to the head
region.
Limitations
People with vertigo, severe degree of hypertension, cervical spondylitis, and disc
prolapse have to avoid this posture.
 Vrikṣāsana: (The Tree Posture)

This refers to a symbolic representation of a
Tree.
Practice
1. Stand in Tāḍāsana.
2. Slowly bend the right leg and join the feet of the
right leg to the root of left thigh.
3. Raise both the hands and stretch above the head
and join the palms and fingers together.
4. Keep concentrating and focus on a particular
object.
5. Stay for about 10 to 15 seconds and breathe
deeply.
6. Alternatively practice this exercise on left side
also.
Therapeutic Advantages
1. This exercise helps to keep the mental stability

and also helps to develop mental concentration.
2. For those who suffer from leg pain, doing this
exercise helps to tone up the leg muscles and
reduces the knee and joints pain.

 Garuḍāsana
Garuḍa refers to an 'eagle'. This

posture gives symbolic
representation of an eagle. We
know that the eagle is the king
of birds. Quite similarly,
Garuḍāsana is one of the
prominent exercises in the Yogic
science.
Practice
1. Stand in position Tāḍāsana.
2. Stretch both; the hands forward.
Hands should be horizontal to
the ground. Place right leg
forward and take 2 or 3 breaths.
3. Bend the elbow and raise the
arm to the level of nose.
Simultaneously place the right
foot behind the left leg.
4. Stay in this position for few seconds with normal breathing.
5. Release the arms and legs slowly and come back to the normal position.
6. Repeat this exercise on the left side as explained above.
Therapeutic Advantages
1. Performing this exercise helps to provide strength to the hands and legs. It
relieves the pain in ankles and shoulders.
2. Helps to remove the cramps in the calf muscles.
3. It gives body balance and sharpness to the body.
4. It helps in concentration.
 Supta-vajrāsana
Practice
1. Repeat positions of
Vajrāsana as described
earlier in 7.5.2. Recline
slowly back-wards
taking the body weight
on the right elbow first
and then the left.
2. Lie flat on the back.
Keep the hands crossed
above the head. Keep
the knees close
together in touch with the ground.
3. Maintain with normal breathing.
4. Return to Sthiti.
144 Yoga Education

Benefits
Stretches the lumbar vertebra, stimulates the lumbar spinal nerves. Helps to
prevent sciatica. Mobilizes the hips, ankles and lower back. Helps in the cases
of vericose veins.
Limitations
Person with slip disc, spondylitis and knee pain have to avoid this posture.
7.6.3 Kriyās
Kapālabhāti Right nostril (Already explained in 7.5.3)
 Bhrāmari
Preparatory Practice of M-kāra and N-kāra
1. In order to chant M-kāra, you can chant any
word ending with ‘M’ such as ‘Om’, ‘Mum’,
‘Swim’, etc. but stretch the ‘M’ part only.
This will result in ‘M-kāra’ chanting.
2. Chant ‘MM’ a few times and observe that
your lips are closed, rows of teeth are
separated and the tongue is just behind the
lower set of teeth.
(N-kāra)
1. In order to chant N-kāra, you can chant any
word ending with ‘N’ such as ‘King’, ‘Ring’,
‘Sing’ etc. and stretch the ‘N’ part only. This
results in the ‘N-kāra’ chanting.
2. Chant ‘NN’ a few times and note that your lips are separated during this
chanting.
3. While practicing Bhrāmari, we need to use this sound of ‘N-kāra’ and not ‘M-
kāra’ whereas while practicing nādānusandhāna we use the ‘M-kāra’.
Note:
1. In the beginning, 5 to 10 rounds of Bhrāmari is sufficient. Slowly increase to 10
to 15 minutes.
2. It can be practised at any time to relieve mental tension.
Benefits
Physical
It creates a soothing effect on the nervous system and cultures the voice and
increases the melody.
Therapeutic
Relieves stress and cerebral tension. Reduces anger, anxiety, insomnia and blood
pressure. Good for all psychosomatic problems as it reduces the stresses and
tension. Eliminates throat ailments (tonsils, pains etc.) Speeds up healing of tissue
and so may be practiced after surgery.


eyesight improvement
7.7.1 Cleaning practices
1. Splashing.
2. Eye wash with palm.
3. Eye immersion in cup.
4. Eye wash, sprinkling and splashing of the eyes with clean cool water is done for
deeper relaxation.
5. Jalaneti and Sūtra Neti: Every day morning before taking bath and night before
going to bed.
7.7.2 Eye muscles strengthening practices

Trāṭakas
Preparations
1. Get candles, candle stand
and match box.
2. Wash your eyes with cool
and clean water (with eye
cup if available) before
starting the practice for good
result.
Trāṭak Trāṭak
a Jatṛ a Jatṛ
3. When you practice
in a group, sit
around the candle
stand, making a
circle at sufficient
distance from the
candle stand (1.5 Trāṭaka Jatṛu Trāṭaka Jatṛu Trāṭaka Jatṛu
to 2 metres). The
maximum number
of participants in a
group around
could be about ten.
Keep the candle at
the same level as
the eyes.
Trāṭaka Jyoti Trāṭaka Jyoti Trāṭaka Palming
4. Arrange a few chairs
for those who are not able to sit on the ground.
Instructions
1. Sit in any comfortable meditative posture, if necessary you may sit in a chair.
2. Remove your glasses and wristwatches.
146 Yoga Education

3. Keep your spine, neck and head in a line. Collapse your shoulders.
4. Close the eyes and adopt Namaskāra mudrā.
5. Maintain a smile on your face through out the Practice. Calm down your mind.
Observe your body & breath.
6. Begin the session by chanting the verse from the Upaniṣada praying for the
welfare of the teacher and the student.
Preparatory eye exercises

1. Up and down or vertical movements
 Open your eyes with a few blinks.
 Gently move your eyeballs up-down, up-down, up-down, continue another
seven rounds (counting mentally). Move your eyeballs smoothly and
continuously. Try to avoid jerky movements and keep your head steady.
Practice at your own pace.
2. Right and left or horizontal movement of eyeballs

 Gently open your eyes with a few blinks.
 Gently move your eyeballs right-left, right-left, right-left, continue seven
more rounds. Move your eyeballs smoothly and continuously. Try to avoid
jerky movements and keep your head steady. Practice at your own pace.
 After completing ten rounds gently stop the practice and close your eyes.
 Rub your palms against each other, form a cup of your palms and cover
your eyes.
 Practice simple palming. Do not touch the eyelids with your palms directly.
Relax your eye muscles completely. Relax for a while.
 Feel the warmth and darkness in your eyes. Make sure that your eyes are
totally in dark.
 After sufficient relaxation, gently drop your hands down.
 Feel the cool sensation around the eyeballs. Relax for a few seconds. Do
not open your eyes immediately.
3. Diagonal movement of eyeballs (two directions)

 Gently move your eyeballs to extreme right-up, extreme left-down; right-
up, left-down; right-up, left-down; continue another seven rounds. As you
move the eyeball smoothly and continuously to extreme right-up and
extreme left-down positions, try to avoid jerky movements and keep your
head steady. Practice at your own peace.
 After completing ten rounds gently stop the Practice and close your eyes.
your eyes.
 Give press and release palming. As you inhale deeply, press the palms
around the eyes. As you exhale completely, release the pressure, continue
four more rounds, and count mentally. Do not press the eyeballs with your
palms directly. Relax your eye muscles completely.
 After completing five rounds, gently drop your hands down.
4. Diagonal movement in the opposite direction

 Gently move your eyeballs left-up, right-down; left-up, right-down; left-up,
right-down; continue another seven rounds as you move the eyeballs
smoothly and continuously to extreme left up and extreme right-down. Try
to avoid jerky movements and keep your head steady. Practice at your own
pace.
 After completing ten rounds gently stop the practice and close your eyes.
your eyes.
 Give press and release palming.
5. Rotational movement of the eyeballs

(clockwise and anti-clockwise)
Clockwise movement
 Now, let us proceed to rotational movement of the eyeballs.
 Gently move our eyeballs to the left, up, right, down; left- up, right-down;
left-up, right-down; continue another seven rounds count mentally. Move
your eyeballs smoothly and continuously according to your own pace in
clockwise. Try to avoid jerky, sudden movements and keep the head steady.
 After completing ten rounds gently stop practice and close your eyes.
your eyes.
 Here give constant pressure palming. Press constantly around the eyeballs
with your palms. Inhale deeply and exhale completely. Do not press on the
eyeballs. Relax your eye muscles completely.
 After completing five rounds of deep slow breathing, gently drop your
hands down.
Anti-clockwise movement
 Now, proceed to anti-clockwise rotation of the eyeballs.
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 Gently move your eyeballs in anti-clockwise direction - right, up, left-
down; right-up, left-down; right-up, left-down; continue to move your
eyeball smoothly and continuously at your own pace in anti-clockwise. Try
to avoid jerky sudden movements and keep your head steady.
 After completing ten rounds gently stop practice and close your eyes.
your eyes.
 Give constant pressure palming.
 If you feel like changing your position, you may do so. Take rest for some
times before you start Jyoti Trāṭaka.
 Jyoti trāṭaka (in three stages)

Step I: Effortless gazing or focusing at flame
 Let us start Stage-I of
Jyoti Trāṭaka i.e.,
“Effortless gazing or
Focusing”.
 Gently open your eyes
with a few blinks and
look at the floor. Do
not look at the flame
directly.
 Slowly shift your
vision to the base of
the candle stand, then
move to top of the
stand, then to the
candle and then slowly
look at flame of the
candle. Now, start
gazing at the whole
flame without any
effort. Do not blink your eyes. There may be a few irritating sensations, but
use your will power and gaze in a relaxed way. If tears appear, allow it to
flow freely. This is a sign of good Practice. Let the tears wash out the
impurities from the eyes. Learn to ignore the irritation and watering from
the eyes.
 Gaze at the flame about 30 seconds.
 Slowly close your eyes, rub your palms against each other for a few
seconds, form a cup of your palms and cover your eyeballs.
 Give press and release palming.

Step II: Intensive focussing at the tip of the wick of the flame
 Pass on to Stage-II of Jyoti Trāṭaka i.e., “Intensive focussing” (Dhāraṇā).
 Gently open your eyes with a few blinks and look at the floor. Do not look
at the flame directly.
 Slowly shift your vision to the base of the candle stand, then move to top of
the stand, then to the candle and then slowly look at the flame of the candle.
Now, start gazing at the whole flame without any effort.
 Slowly gaze at the tip of the wick of candle, the small black cord. Focus
your attention at one point. This is a Practice of focussing and
concentration. Keep on gazing, use your will power. Let the tears come out
and try not to blink your eyes. By Practice the gaze becomes steady,
making the mind one pointed.
 Gaze at the flame for about 30 seconds.
 Slowly close your eyes, rub your palms against each other for a few
seconds then form a cup of your palms and cover your eyeballs.
 Give constant pressure palming. Press constantly around the eyeballs with
your palms and inhale deeply and exhale completely continue four more
rounds count mentally. Do not touch the eyeballs with your palms directly.
Relax your eye muscles completely.
Note for Stage-I & II
1. Continuously gaze at the flame, no blinking or winking, smooth and
effortless gazing.
2. Use your will power and ignore watering or irritation in the eyes.
Gradually increase the duration of gazing upto 60 seconds over a few
weeks of practice.
Step III: De-focusing
 Let us proceed to Stage-III of Jyoti Trāṭaka i.e., “De-focussing”.
 Gently open your eyes with a few blinks and look at the floor. Do not look
at the flame directly.
 Slowly shift your vision to the base of the candle stand then move to the top
of the stand, then to the candle and then slowly look at the flame of the
candle. First fix your attention at the flame, then gradually widen your
vision. Slowly de-focus your attention from the flame and have a de-
focused gaze on the flame. With expansive awareness, collect all the details
of the flame such as colour of the flame, shape of the flame, and aura
around the flame. Then observe the aura expanding more and more and see
the small light particles around the flame. Recognize the subtle change of
achieved by de-focussing.
 After one minute of de-focussing, gaze or focus on the flame. Slowly close
your eyes and retain the image in your mind. Visualize the flame between
your eyebrows and collect all the details with your eyes closed. When the
image disappears go for palming.
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 This time we combine palming with breathing and Bhrāmari. First apply
constant pressure around your eyes, then inhale and chant Bhrāmari Mm....;
feel the vibrations of Bhrāmari through out the body; repeat the same.
Inhale – chant Mm.... as you exhale, inhale Mm...., inhale Mm.... and the
last round inhale Mm....; feel the sound resonance in the entire head region
specially round the eye region.
Step IV: Silence

 Feel the silence and relax for a while. After sufficient relaxation, gently
drop your hands down. Sit quiet for some time and feel the deep comforting
effect of the Practice. Be aware of the changes taking place inside you.
Recognise that the mind has become completely calm, your concentration,
will-power and sharpness of eyesight have improved.
 Gently bring your hands behind the back, catch hold of the right wrist with
your left palm, make a loose fist with the right hand and feel the pulse of
the right hand.
 As you exhale, gently bend down towards the floor and surrender to the All
Mighty.
 Come back as you inhale.
 Gently give a feather massage around the eye muscles with three fingers
(index, middle and ring fingers).
Tips for practitioners

 This is to be practiced in the dark preferably in the evening.
 Remove glasses, wristwatches, and belts and make yourself comfortable in the
posture.
 Sit with your head, neck and spine upright. Always open the eyes with a few
blinks.
 During eye exercises you must not move your head and must carry on eyeball
movement only.
 During Jyoti Trāṭaka, when you open the eyes, don’t look at the flame right
away. Start looking at the floor and then slowly bring your gaze onto the flame.
 During palming don’t let the palms touch or press the eyeballs (Palms & not the
fingers cover the eyes).
 During palming do very slow & deep breathing with awareness.
 Palms are placed in such a way that there is complete darkness to the eyes.
 The facial muscles, eyebrows and eyelids should remain totally relaxed with a
beautiful smile on the face.
 Trāṭaka should be performed after āsanas and prāṇāyāmas.
 Trāṭaka must be practiced on a steady flame.
 The practitioner should always avoid undue strain to the eyes.

Benefits
Physical
It keeps away the eye strain by improving the stamina of eye muscles and by giving
deep relaxation to them. It makes the eyes clear, bright and radiant. It cleanses the
tear glands and purifies the optical system.
Therapeutic
Errors of refraction get corrected. It strengthens the ability of the lens to adjust
better to distances. It balances the nervous system, relieving nervous tension,
anxiety, depression, and insomnia.
Spiritual
It helps to develop intense concentration and improves memory. It helps to develop
a strong will-power. It is an excellent preparation for meditation.
Limitations
Epileptics should avoid gazing of flickering candle flames. They can, however,
choose a totally steady object to gaze on. If you are a sensitive person who has
insomnia this Practice at night make your mind too widely awakened and difficult
to go to sleep. Hence you can practice Trāṭaka one hour before going to bed. In
case of tension headache, one may avoid this practice, as it may tend to aggravate
the pain.
 Bhrūmadhya trāṭaka (Center of the eyebrows trāṭaka)
 Place the tip pf the

forefinger of the right hand
on the middle of the fore
head in between two eye
brows.
 Feel the touch. Stare at the
middle point of the
forefinger as you start
taking it away horizontally
at the same level until your
right arm is fully stretched.
After a few seconds slowly
bring the finger nearer and
almost touching the center
of the two eye brows. Do
Palming.
 Repeat 3 times. Palming for
2mts and release all the
strain from the eyes.
 Nāsāgra trāṭaka (Tip of the nose trāṭaka)
 Place the tip of the right forefinger at the tip of Nostrils (Nāsāgra). Feel the
touch. Stare at it.
 Slowly start taking the finger away from the nose tip along the nasal line.
 When the right arm is fully stretched continue starting for a bout a minute.
 Return slowly until the tip of the finger touches the nāsāgra, Perform
palming
 Repeat 3 times.
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 Jatru trāṭaka
a) Vāma Jatru Trāṭaka (Left Shoulder Trāṭaka)
 Stretch the left arm – Forefinger stretched vertically and other fingers
closed inwards. Finger at the same level as the eyes.
 Slowly move the left arm outwards with shoulder as the hinge. Keep
staring the mid-point of the forefinger. No turning of neck. Only eyes
follow the finger tip.
 Maintain for 30 to 60 seconds.
 Slowly return to front position. Do Palming.
b) Dakṣiṇa Jatru Trāṭaka (Right Shoulder Trāṭaka)
 Perform the same steps as Vāma Jatru Trāṭaka with right arm and right
forefinger.
 Repeat Vāma Jatru Trāṭaka and Dakṣiṇa Jatru Trāṭaka alternately one
after other 5 times.
c) Ubhaya Jatru Trāṭaka (De Focussing)
 Hold out both arms and both forefingers at the level of the eyes. Stare at
the mid points of both the fore fingers.
 Slowly start moving – right arm rightwards and leftwards. Both mid
points should be stared at simultaneously without turning the neck.
Maintain the position for about a minute.
 Slowly return to original position. Do palming.
 Repeat 5 times.
d) Urdhva Mukha Trāṭaka (Upwards gaze)
 Keep the left forefinger at the level of the eye, Stare at the mid point.
 Slowly start raising the forefinger upwards following the mid point
only by the eye movement without bringing the head up. Maintain for
½ mt 1 mt.
 Slowly release by brining down the same, Palming.
e) Adho Mukha Trāṭaka (Downward Gaze Trāṭaka)
 Repeat the same with right arm.
 Instead of right arm going up it should go down. Again only eyes
should follow.
 No neck movements.
 Return to horizontal Position. Palming.
 Do extensive palming for 2 to 3 minutes in the end.
 Kapālabhāti: 2 minutes (Explained in 7.5.3)

7.7.3 Relaxation techniques – palming, blinking and

winking (inter spaced although the practices)
1. Āsanas
 Pādahastāsana – 3 minutes
(already explained under 7.6)
 Ardha Cakrāsana – 2 minutes
Practice
1. Support the back at the waist by the

palms, fingers pointing forwards.
2. Inhale and bend backwards from the
lumbar region. Drop the head
backwards, stretching the muscles of the
neck.
3. Maintain for a minute with normal
breathing.
Benefits
Makes the spine flexible, stimulates the spinal nerves, and promotes circulation of
blood into head. It strengthens the neck muscles, expands chest and shoulders and
improves breathing.
 Śaśankāsana – 3 minutes
Practices
1. Fold the right leg at the knees
and then the left leg and sit on
the heels in vajrāsana resting
the palms on thighs.
2. Take the hands behind the
back, make a fist of the right
palm and hold the right wrist
with the left palm.
3. Relax the shoulders.
4. Inhale, lean backwards a little from the waist opening up the chest.
5. Exhale, slowly bend forwards from the waist bringing the forehead on to the
ground in front of the knees. Collapse the shoulders.
6. Maintain this position for about one minute with normal breathing.
7. Inhale, slowly come up to the vertical position.
8. Release your hands and come back to sthiti.
9. Relax in Sithila Daṇḍāsana.
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Benefits
It enhances blood flow to the head, stimulates the brain and gives flexibility to the
spine, ankles and knees. It is a good posture for breathing ailments.
 Makarāsana – 2 minutes
1. Lie down on the abdomen

with feet wide apart, heels
touching the ground and
facing each other.
2. Bend both the elbows and
place the right palm on the
left shoulder and the left
palm on the right shoulder.
3. Rest the chin at the point
where the forearms cross
each other.
4. Gently close the eyes.
 Bhujaṅgāsana – 2 minutes
Sthiti: Prone posture
Practice
1. Bend the arms at the
elbows and place the
palms beside the lower
chest at the level of the
last rib exerting least
pressure on the palms.
2. Keep the elbows close to
each other and let them
not spread out.
3. Inhale and come up.
4. Arch the dorsal spine
and neck backwards as
far as you can.
5. Keep the body below the navel in touch with the ground.
6. Maintain the final position with normal breathing for one minute with least
pressure on the palms.
7. While exhaling come back to sthiti position.
8. Relax in Makarāsana.
Benefits
It brings flexibility to the dorsal spine, strengthens the spinal muscles, and reduces
the abdominal fat. It is useful in management of bronchial problems and back
problems.

Śavāsana – 5 minutes
 Lie supine on the

ground with hands and
apart.
 Slightly stretch the
body and allow the
whole body to relax
completely with eyes
gently closed.
 Become aware of
different parts of the
body starting from toes
to head. Feel the spread
of relaxation in all
parts of the body
progressively.
 With regular long Practice, the relaxation will become deeper, natural and
spontaneous. Then the whole body is relaxed to the extent that one forgets the
body. The mind experiences alertful rest.
Prāṇāyāma
Nāḍī Śuddhi: 5 rounds – 3 minutes

Sthiti: Vajrāsana
Practice
 Adopt Nasika Mudrā.
 Close the right nostril with
the right thumb and exhale
completely through the (left)
nostril. Then inhale deeply
through the same left nostril.
 Close the left nostril with
your ring and little finger of
the Nāsikā Mudrā, release the
right nostril. Now exhale
slowly and completely
through the right nostril.
 Inhale deeply through the
same (right) nostril. Then
close the right nostril and
exhale through the left
nostril. This is one round of
Nāḍīśuddhi prāṇāyāma.
 Repeat nine rounds.
Note:
1. This practice helps to maintain balance between Nāḍī.
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2. If you feel headache, heaviness of the head, giddiness, uneasiness etc. it means
you are exerting much pressure on the lungs.
3. The first symptom of correct practice is the feeling of freshness,
energy and lightness of the body and mind.
Benefits
Physical
It promotes balance between the two nostrils apart from cleansing the nasal tract. It
increases the vitality. Metabolic rate decreases as in case of all other Prāṇāyāma
practices. It increases the digestive fire and appetite.
Therapeutic
It lowers the levels of stress and anxiety by harmonising the prāṇas. It is beneficial
in respiratory disorders such as Bronchial asthma, Nasal allergy, Bronchitis etc.
Spiritual
It induces tranquility, clarity of thought and concentration. It clears prāṇic
blockages and balances Ida and Pingala nāḍīs, causing Suṣumnā nāḍī to flow which
leads to deep states of meditation and spiritual awakening. It helps to maintain
Brahmacarya which is a pre-requisite for spiritual progress.
 Sītkāri: 5 rounds – 2 minutes per round

Sthiti: Vajrāsana
Practice
1. Place the palms resting on the thighs.
2. Fold the tip of the tongue inwards horizontally.
The folded tongue slightly comes out between
the two rows of teeth and provides a narrow
opening on both sides.
3. Slowly suck the air in through the two sides of
the tongue. Feel the cool stream of air diffusing
throughout the mouth and throat into the lungs.
4. Exhale slowly through both nostrils. Feel the
warmth of the exhaled air.
5. This completes one round of Sītkāri.
 Bhrāmari: 5 rounds – 2 minutes

Preparatory Practice of M-kāra and N-kāra
1. In order to chant M-kāra, you can chant any word ending with ‘M’ such as
‘Om’, ‘Mum’, ‘Swim’, etc. but stretch the ‘M’ part only. This will result in
‘M-kāra’ chanting.
2. Chant ‘MM’ a few times and observe that your lips are closed, rows of
teeth are separated and the tongue is just behind the lower set of teeth.
(N-kāra)
1. In order to chant N-kāra, you can chant any word ending with ‘N’ such as
‘King’, ‘Ring’, ‘Sing’ etc and stretch the ‘N’ part only. This results in the
‘N-kāra’ chanting.
2. Chant ‘NN’ a few times and note that your lips are separated during this
chanting.
3. While practicing Bhrāmari, we need to use this sound of ‘N-kāra’ and not
‘M-kāra’ whereas while practicing nādānusandhāna we use the ‘M-kāra’.
Note:
1. In the beginning, 5 to 10 rounds of Bhramari is sufficient. Slowly increase to 10
to 15 minutes.
2. It can be practiced at any time to relieve mental tension.
Benefits
Physical
It creates a soothing effect on the nervous system, cultures the voice and increases
the melody.
Therapeutic
It relieves stress and cerebral tension, reduces anger, anxiety, insomnia and blood
pressure. Good for all psychosomatic problems as it reduces the stresses and
tension. It eliminates throat ailments (tonsils, pains etc.). Speeds up healing of
tissue and so may be practiced after surgery.
Spiritual
Develops the dimensional 3-D awareness. It aids in expanding the mind towards all
pervasive awareness. It induces a meditative state by harmonizing the mind.
Sthiti: Vajrāsana
Practice
1. Assume Cinmudrā.
2. Inhale deeply.
3. Exhaling, produce a low pitched sound resembling the humming of a female
bee.
4. Feel the vibrations in the entire head region.
5. This is one round.
Note:
1. During the practice of Bhrāmari use ‘N-kāra’ and not ‘M-kāra’.
2. Touch the tongue to upper (hard) palate.
3. Initially the sound vibration is felt more at the throat region only.
4. With long practices try to feel the strong vibrations in the entire head region
along with its resonating effect through out the body.
Special practices for improving eye sight
 Reading
a) Reading in relaxation: 15 minutes to 30 minutes
b) Special reading: 5 minutes
c) Small print reading: 5 minutes
The small print reading is used as a training ground to improve the eye sight
and learn the art of reading in relaxation. With the spectacles removed the
participants are asked to do trāṭaka to do trāṭaka on the word, the letter and the
sentence. After each line of reading enough palming is done before proceeding
to read further. Conscious winking and blinking of eyes are performed while
reading.
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 Netra Śakti Vikāsaka (Improving the eyesight)

Starting Position
Practice
1. Tilt your head backwards as far as it will go.

2. Look at the spot between the two eyebrows
without blinking and with full concentration.
3. The eyes must squint in doing so.
4. When the eyes feel tired or start watering, stop it
and do palming.
5. You can repeat it a few times but with rest in
between.
Note:
1) You must relax the eye muscles between two consecutive practices.
2) You can practice this with Nāsāgra Dṛṣti also (i.e. gazing at the tip of the nose).
3) If it is difficult, you can keep your head in normal position and practice it.
4) You can do it even sitting in Vajrāsana etc.
Breathing: Normal
Benefits
1. The entire neuro-muscular apparatus of the eye-ball is toned up for better
performance and endurance.
2. It also has an important effect on improving concentration of the mind.
 Major kriyās
The six processes which purify the system mentioned earlier are: Kapālabhāti,
Neti, Dhouti, Nauli, Trāṭaka and Basti. We will briefly describe here the first
five only.
 Neti
i) Jala neti (cleaning the nasal passage)
Practice
1. Add about half a teaspoon of salt to a neti pot
full of sterile lukewarm water.
2. Stand with the legs apart
3. Hold the neti pot in your right hand.
4. Insert the nozzle of the neti pot into the right
nostril.
5. Keep the mouth open and breathe freely
through the mouth.

6. Tilt the head first slightly backwards, then forwards and sidewards to the left so
that the water from the pot enters the right nostril and comes out through the
left by gravity. Allow the flow till the pot is empty.
7. Repeat the same on the left side.
8. To clear the nasal passages of the remaining water, blow out the water by active
exhalation through alternate nostrils as in Kapālabhāti.
Benefits
It helps to clear nasal passages. Removes cold, hypersensitivity, headache, sinusitis,
bronchitis and stimulates olfactory nerves.
Limitations
Neti should be avoided if you have had a recent ear infection or nasal septum
operation. Also avoid neti for a few days after a bleeding nose.
ii) Sūtra neti or rubber catheter neti
Practice
1. Insert the blunt end of a thin soft
rubber catheter horizontally into the
right nostril.
2. Gently push it along the floor of the
nose until the tip is felt in the back of
the throat.
3. Insert the right index and the middle
finger through the mouth and catch the
tip of the catheter at the back of the
throat.
4. Pull it out through the mouth and
gently massage the nasal passage by
catching the two ends of the tube.
5. Remove the catheter through the nose.
6. Repeat on the left side.
Note:
1. Take care not to push the catheter vertically into the nostril.
2. Before you start this practice, cut and trim the nails of the fingers to be used for
inserting in the mouth, as it may injure the throat when you are trying to grasp
the tip of catheter in the throat.
Benefits
Clear the nose and pharynx. Tremendous ‘will’ power is increased in process of
catheter insertion. It desensitizes to dust pollution etc. in nasal allergy patients.
Limitations
You need to take the same precautions as in the case of Jala Neti. Persons suffering
from back pain, hypertension, cardiac problems, or women during later part of
pregnancy, should avoid doing it.
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voice culture
a) Hands Stretch breathing - (already explained under 7.5.1)
b) Dog breathing
Sthiti: Vajrāsana
Practice
1. Place the palms of the hands
on the ground beside the
knees.
2. Make the spine slightly
concave and fix the gaze
straight ahead.
3. The mouth is opened wide,
the tongue is pushed out to its
maximum. Practice rapid,
forceful inhalation and
exhalation, expanding and
contracting the abdomen
vigorously.
4. Repeat the Practice for 30
seconds.
5. Relax in śaśāṅkāsana.
Note:
1. Since this dynamic nature of
practice is a form of
hyperventilation, epileptics and high blood pressure patients should avoid it.
c) Tiger stretch
Practice
1. Come to Vajrāsana.
2. Lean forward and
place the hands flat
on the floor in line
with the shoulders
with fingers pointing
forward. Arms,
thighs and heels
should be about one
shoulder width apart.
The arms and thighs
are perpendicular to
the floor.
3. While inhaling raise the head and look at the ceiling.

4. At the same time, depress the spine making it concave.
5. While exhaling, arch the spine upwards and bend the head downward bringing
the chin towards the chest.
6. This constitutes one round of tiger breathing.
7. Repeat 5 rounds.
Note:
1. Before starting the pactice ensure that you are comfortable while standing on
“all-fours” (i.e., two hands and two knees).
2. Co-ordinate the movements with breathing.
3. Keep the eyes closed and practice with awareness.
4. Do not bend the arms or move the thighs forwards and backwards.
7.8.2 Tongue massaging

Starting position
1. Daṇḍāsana or vajrāsana or Tāḍāsana or sitting on a chair with the spine, head
and neck erect and vertical to the ground.
2. Wide open your mouth and stretch the tongue forward with eyes closed.
Practice
1. Open the mouth wide and push the tongue forward.
2. Give a massage with your right and left hands alternatively with the thumbs
below the tongue and the index fingers on the tongue.
3. Practice twenty rounds.
4. Stop the Practice, close the mouth and relax for sometimes.
Note:
1. Keep the tongue stretched out but relaxed.
2. Initially you may find it difficult but with a little practice you get used to it.
a) Tongue in and out
Starting position
l. Daṇḍāsana or vajrāsana or Tāḍāsana or
sitting on a chair with the spine, head and
neck erect and vertical to the ground.
Practice
1. Wide open your mouth and stretch the
tongue forward and inward.
2. Practice twenty rounds.
3. Stop the Practice, close the mouth and
relax for sometimes.
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b) Tongue rotation
Starting position
l. Daṇḍāsana or vajrāsana
or Tāḍāsana or sitting on
a chair with the spine,
head and neck erect and
vertical to the ground.
Practice
1. Wide open your mouth and
push the tongue forward.
2. Slowly start rotating the
tongue clockwise and anti-
clockwise.
3. Practice ten rounds each.
4. Stop the practice, close the
mouth and relax for
sometimes.
7.8.3 Lip stretch

Starting position
l. Daṇḍāsana or vajrāsana or Tāḍāsana or sitting on a chair with the spine, head
Practice
1. Clench your teeth. Open your lips and stretch forward, right side, left side, both
the sides, up, down and stretch diagonally.
2. Repeat each practice for few rounds.
3. Stop the practice, close the lips and relax for sometimes.
7.8.4 Karṇa śakti vikāsaka

Starting Position
Practice
1. Plug the ears with the thumbs.
2. Keep the eyes open and shape the lips like a crow’s beak.
3. Suck in the air vigorously through the mouth with a sibilant sound and blow out
your cheeks.
4. Now holding the breath and closing the eyes rest the chin on the chest
(Jālandhara Bandha) the neck back to normal position.
5. Open the eyes, remove the thumbs and exhale. Maintain this position as long as
you can.
6. Then, return to starting position slowly and effortlessly.
7. Repeat five times.

7.8.5 Mukha dhouti

(Cleansing through a single blast breath)
Practice
1. Spread the legs apart by about 2 feet.
2. Lean forward and place the hands on
the knees.
3. Inhale deeply and expel the air
forcibly as in a jet through the mouth,
continuously. This is affected by
contracting the diaphragm as
prolonged exhalation. Repeat several
times.
7.8.6 Laughter
Starting position
1. Sit in any comfortable position
Practice
1. Start laughing in loud voice.
2. Practice for three to five minutes.
7.8.7 Mouth twisting

Starting position
l. Daṇḍāsana or vajrāsana or
Tāḍāsana or sitting on a
chair with the spine, head
and neck erect and vertical
to the ground.
Practice
Stage I (Up and down)
1. Slowly move the lower jaw up and down 20 times.
2. Stop the practice and relax for a moment.
Stage II (Right and Left)
1. Now move the lower jaw to the right and then to the left 20 times, in a straight
line.
2. Stop the practice and relax for a while.
Stage III (Rotation)
1. This time move the lower jaw in a circle slowly.
2. Rotate 10 times clockwise and 10 times anti-clockwise.
Note:
1. Do carefully so that you don’t injure the tongue or the lips.
164 Yoga Education
7.8.8 Tongue twisting
Starting position
l. Daṇḍāsana or vajrāsana
or Tāḍāsana or sitting
on a chair with the
spine, head and neck
erect and vertical to the
ground.
Practice
1. Open your mouth slightly and stretch the tongue forward a little.
2. Twist the tongue from right to left and left to right in between the upper and
lower teeth.
3. Repeat the practice 10 rounds each side.
Note:
1. You may find it a little difficult to twist the tongue; you can do it easily with the
help of upper and lower teeth by pressing.
2. Do it carefully to avoid any injury to the tongue.
3. Do the practice slowly and with awareness to have proper benefit.
7.8.9 Head rolling

Stage I (Forward and backward rolling)
Starting Position
Sthiti: Vajrāsana
Practice
1. Inhale. While exhaling carefully roll the head forwards until you feel a gentle
stretch along the back of the neck. Hold for a while.
2. Then, while inhaling roll the head backward.
3. This is one round. Rock back and forth in this way 5 rounds.
Stage II (Right and left)

Starting Position
1. Same as stage I except that instead of the top of the head you place the forehead
on the floor.
Practice
1. While exhaling roll the head to the right as far as comfortable. Hold for a while.
2. Then, while inhaling roll the head back to the center.
3. Again while exhaling roll the head to the left as far as comfortable. Hold for a
while.
4. While inhaling, roll the head back. This is one round.
5. Rock the head sideways to the right and then to the left slowly in this manner
5 times.

7.8.10 Vākśakti vikāsaka

Starting position
1. Daṇḍāsana or vajrāsana or Tāḍāsana or sitting on a chair with the spine, head
2. Stretch the tongue forward with the eyes closed and with the mouth closed.
Practice
1. Inhale slowly and deeply to the fullest capacity.
2. While exhaling chant ‘A-kāra’ in a low voice.
3. Make the ‘A-kāra’ chanting of High and Low pitches alternately.
4. This is one round. You can do 15 rounds.
Note:
1. Maintain awareness in the throat region.
2. The high and low pitch, must take place uniformly and rhythmically.
3. Be completely relaxed.
4. Keep the throat and trachea entirely free and allow the air in and out smoothly.
a) Āsanas
 Pādahastāsana (already explained)
 Ardhacakrāsana
Practice
1. Support the back at the waist by the palms, fingers pointing forwards.
2. Inhale and bend backwards from the lumbar region. Drop the head backwards,
stretching the muscles of the neck.
3. Maintain for a minute with normal breathing.
Benefits
Makes the spine flexible, stimulates the spinal nerves, promotes circulation of blood
into head. Strengthens the neck muscles. Expands chest and shoulders. Improves
breathing.
Limitations
Persons with, problems of vertigo have to avoid this posture.
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 Ardha kaṭi cakrāsana

Practice
1. While inhaling, slowly raise the right
arm side ways up.
2. At the horizontal level turn the palm
upwards.
3. Continue to raise the arm with deep
inhalation vertically until the biceps
touches the right ear, palm facing the
left side.
4. Stretch the right arm upwards.
5. While exhaling bend the trunk
slowly to the left.
6. The left palm slides down along the
left thigh as far as possible.
7. Do not bend the right elbow or the
knees.
8. Maintain for about a minute with
normal breathing.
9. Slowly while coming back to
vertical position inhale and stretch
the right arm up. Feel the pull along
a straight line from the waist upto
the fingers.
10. Bring the right arm down as you exhale to Sthiti position.
11. Come back to Tāḍāsana Sthiti.
12. Repeat on the left side, by bending towards the right side.
Note:
1. Bend laterally. Do not bend either forwards or backwards.
Benefits
Reduces fat in waist region, stimulates sides of the body. Give lateral bending to the
spine, improves function of liver.
Limitations
No limitations.
 Bhujaṅgāsana (already explained)
b) Kriyās
 Jalaneti (already explained)

c) Nadanusandhāna
(A-kāra, U-kāra, M-kāra, A-U-M)
 A-Kāra Chanting
Sthiti: Vajrāsana
Practice
1. Sit in any meditative posture and adopt cin-mudrā.
2. Feel completely relaxed and close your eyes.
3. Inhale slowly and completely.
4. While exhaling chant ‘AAA’ in a low pitch.
5. Feel the sound resonance in the abdomen and the lower parts of the body.
6. Repeat nine times.
 U-Kāra Chanting
Sthiti: Vajrāsana
Practice
1. Sit in any meditative posture.
2. Adopt Cinmaya Mudrā.
3. Feel the sound resonance in the chest and the middle part of the body.
 M-Kāra Chanting
Sthiti: Vajrāsana
Practice
2. Adopt Ādi Mudrā.
3. Inhale slowly and completely.
4. While exhaling chant
‘MMM’ in a low pitch.
5. Feel the sound resonance in
the entire head region.
 A-U-M Chanting
Sthiti: Vajrāsana
Practice
2. Adopt Brahma Mudrā.
3. Inhale slowly and completely,
fill the lungs.
4. While exhaling chant ‘A-U-
M’ in a low pitch.
5. Feel the sound resonance
throughout the body.
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Note:
1. Different sounds like A,U,M & AUM are produced loudly so that they generate
a fine resonance all over the body. (Resonance will occur only when the
frequency of the generated sound matches with the natural frequency of the
body).
2. These resonant sounds act as stimulations and the post-resonance silence
deepens the awareness and releases even very subtle tensions.
3. Therefore, while producing different sounds (A, U, M, & AUM) try to adjust the
pitch in such a way that a fine resonance is achieved.
4. People belonging to faiths other than Hinduism, whole practicing
Nadanusandhān or meditation, may chant any other symbol as related to their
faiths, in place of OM.
d) Dhyāna (Meditation)
Sthiti: Any Meditative Posture
Practice
l. Sit in any comfortable
meditative posture feeling
completely relaxed.
Phase I
 Close your eyes and start

chanting OM mentally.
Allow the mind to repeat
OM continuously without
any break. If there are
distractions, chant OM
faster, not giving a chance
for distractions.
 After a while the chanting
slows
Phase II
As you slow down the japa of
OM, observe the gap between
two OMs. As you slowdown
further, the gap goes on
becoming wider and wider to
diffuse into silence.
Phase III
The experience of inner silence helps to expand from the three dimensional
awareness of the body to all pervasive awareness (beyond the limits of the body).
The bed of silence becomes deeper and more expansive. Visualise and feel an ocean
of silence with gentle soft waves of OM on it. Now merge into complete silence and
reach the stage of Ajapa (no repetition). This silence is the source of Creativity,
Power, Knowledge and Bliss. Remain in this state for a while.

Phase IV
 From this deep ocean of silence in the heart region, let one OM emerge as an
 Blink the eyes slowly, gently open the eyes and come out of meditation.
Note:
1. Try to touch this state of deep rest and inner silence several times in the day
whenever you have some free time.
e) Observing Mauna
Silence is a virtue in Yoga; it not only gives you strength in self control but
also gives conscious relaxation to our vocal organs. It also saves us from pain
we suffer due to our own reactive tendencies.
Procedure: Silence here

does not mean that only
speech is silent and mind is
chattering. Here along with
voice mind is also at peace.
This becomes possible
when after deciding to stay
mauna you observe your
mind to see that it does not
react to its chattering. You
will find slowly that this
chattering stops and you
achieve mauna.
Conclusion: Our voice is

most precious asset like
other sense organs use it
effectively to enhance your
own personality they say,
“As is thou mind so shall
thou speak.” Keep taking
care of your voice, by
giving it rest and training.
You don’t need much time,
just 5 minutes a day is
sufficient.
Caution: Please perform these practices on empty stomach or before 3 hrs

after any food intake.
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7.9 Specific guidelines for Yogic practices for IQ

development
7.9.1 Śithilīkarana vyāyāma
1. Spinal stretch (with legs apart)
Starting Position
Practice
 Spread your legs as far

as comfortable. Keep
your hands stretched
above your head.
 While exhaling bend
forward from the waist
and try to touch the
forehead to the right
knee while holding the
right foot with the
hands. Stretch the spine
nicely.
 Come up while inhaling.
 Repeat the same on the left side.
 Keep both the feet together holding with the hands and touch the forehead both
the keens. It is called Paścimottānāsana.
 Repeat 10 times.
 Stimulates the Autonomic Nervous System and in specific the left brain.
2. Pada sancalana
Practice
 Bring the right leg upwards and

forwards and at the same time
stretch the foot forward with
inhalation. Bring the leg back to
centre with exhalation.
 Then move the leg backwards with
inhalation, now stretching the foot
backward. Bring it back to centre
with exhalation.
 Raise and take the right leg
sideways to the right as much as
you can with inhalation.
 Return it to the centre with
exhalation.

 Then move it towards left with inhalation.

 Return it to the centre with exhalation
 Repeat the same Practice with the left leg. Maintain the smile on the face.
 This is one round. Practice 5 rounds. Increase the speed as you practice.
 Loosening exercises like this done with speed will stimulate our left brain
activity.
Note:
1. Do not bend the knee at any stage of the Practice.
2. You can keep your hands on the waist even, or can have wall support for proper
balance.
3. The leg movement should be continuous.
4. Gradually increase the speed and mobility, within your limit
5. Raise the leg forward / backward as much as you can.
3. Sit ups from standing position

Practice
Type I
 Keep the hands parallel to the ground at shoulder height and palms facing
down.
 While exhaling sit down till thighs come parallel to the ground. While inhaling
come up. Maintain the smile on the face.
 Repeat the same for 10 rounds.
 Drop the hands and come into Tāḍāsana and relax.
Note:
1. Keep the knees together.
2. Heels on the ground in sitting position.
Type II
 Keep the hands parallel to the ground at shoulder height and palms facing
down.
 While exhaling sit down completely. Maintain the smile on the face.
 While inhaling return to Tāḍāsana.
 Repeat the same for 10 rounds.
 Enjoy the wonderful relaxation in the face and head after the stimulation.
Note:
1. Keep the knees together.
2. Heels on the ground in sitting position.
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4. Uthita ardha śīrṣāsana breathing

Practice
 Fold the right leg sit on the heel.
 Fold the left leg and sit on both heels in Vajrāsana.
 Place a four-fold blanket in front of you on which you will be resting your head
in the final position.
 Place the forearms on the blanket in front of you with the fingers interlocked
and the elbows in front of the knees. The distance between the elbows should
be equal to the distance from each elbow to the interlocked fingers, forming an
equilateral triangle.
 Place the crown of the head on the blanket in between the interlocked hands.
 Slowly raise the buttocks and lift the knees off the ground and straighten the
legs, keeping the toes on the floor. Thus, you have formed a triangle of the
body.
 Maintain this position, inhale raise the right leg up and exhaling bring it down.
While inhaling raise the left leg up and while exhaling bring the left leg down.
Repeat with alternate legs for 10 times.
 Slowly bend the legs at the knees and lower the knees to the floor.
 Slowly come back to Vajrāsana and rest for a while.
 Then, slowly lie down on the back and relax in Śavāsana.
Note:
1. Those who find it difficult to maintain the final position may use wall support
pressing the hands and the head against the wall so that it is easier to maintain
balance and to raise the hips.
Benefits
This asana prepares you for the practice of Śirṣāsana. Useful for tension headache.
Limitations
People with High Blood Pressure, Heart problems, Inflammation of the ear, weak
capillaries, myopia, severe asthma, cold or sinusitis, slipped disc, weak spine or
vertigo should not practice this.

5. Butterfly stretch
Practice
 Bend both the knees,

draw the legs along the
ground, to bring the
soles of the feet to press
each other and the heels
touch the perineum.
 Place the hands on the
knees.
 Using the palms, gently
pull the knees up,
allowing them to spring
down. Flutter the thighs
like a butterfly.
 Normal breathing.
 Repeat twenty to thirty
times.
 Straighten the legs and relax.
Note:
1. Do not force the movements.
2. Try to keep the back, neck and head straight.
3. Also keep the trunk steady during the practice.
6. Prasārita pādahastāsana stretch

Practice
 Stand erect with legs apart.

 Take the hands back and interlock the fingers.
 Turn to the right and bend forward so that head touches the right leg, inhale
come up. Exhaling turn to the left and bend forward so that head touches the
left leg, inhale come up.
 Continue 10 times.
 Relax in Tāḍāsana.
Note:
1. Never bend the knees.
2. Keep the neck up until the forward bending at the hip and the waist is
completed and then drop the neck freely down to touch the chin to knees.
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7.9.2 Breathing practices

1. Badhakonāsana breathing
Practice
 Fold both the legs, hold the heels against each other and pull them as close to
the body as possible, trying to touch the perineum with the heels.
 Interlock the fingers and place the hands under the feet and keep the spine erect.
 Now, while exhaling slowly bend the trunk forwards from the waist trying to
touch the floor with the forehead.
 Come up inhaling. Repeat 10 times.
 Then come up, release the hands, unfold the legs and relax in Leg Stretch
Sitting Position.
Note:
1. While bending forward, you can use the elbows to push the knee toward the
floor.
2. Bend forwards as far as comfortable.
3. Maintain awareness in the pelvic region.
2. Setubandhāsana breathing
Sthiti: Supine
Practice
 Fold both the legs at the

knees and bring the heels
near the body.
 As you inhale slowly
raise your buttocks and
trunk up as much as you
can.
 Then, while exhaling
slowly lower the body
back on to the floor and
relax in Śavāsana.
 Enjoy the beautiful loosening of the waist joint as you come down.
 Repeat 5 times.
Note:
1. Maintain the final position as long as you can for maximum benefits.
2. In the final position, the shoulders and the head remain in perfect contact with
the floor.
3. If required, you can support your body at the waist region with your hands in
the final position.

7.9.3 Yogāsana
1. Pārśva koṇāsana
Practice
 Move the right leg to about
one and half meter away
from the left foot.
 Turn the right foot towards
right side of the body so that
the toes are pointing away
from the body.
 Exhaling, bend the right
knee and bring the Trunk to
rest on the right thigh, place the right palm on the ground beside the right foot.
 Inhaling, stretch the left arm over the head, biceps touching the left ear and look
at the tips of the fingers of left hand. Maintain the posture for a minute with
normal breathing. Smile on the face. Feel the stretch of the hand and the leg.
 Return to sthiti retracing the same steps.
 Repeat the same to the left side.
 Relax in Tāḍāsana. Feel the stimulations in the body and in the brain.
Note:
1. In the final position, there should be a right angle between the thigh and the leg
and the other knee should not bend. Both the soles should be fully in contact
with the ground.
Benefits
Expands the thorax, strengthens the thighs, prevents back pain.
Limitations
People with cardiac problems may avoid this posture in the beginning days.
2. Gomukhāsana
Practice
 Bend the left leg underneath the right leg so
that the heel of the left leg is touching the
right buttock.
 Bring the right leg over the top of the bent
left leg so that the right heel touches the left
buttock.
 Adjust the right knee so that it is above the
left knee.
 Place the left arm behind the back.
 Place the right arm over the right shoulder.
The back of the left hand should lie in
176 Yoga Education
contact with the spine while the right palm rests against the spine. Try to clasp
the fingers of both hands behind the back. Bring the raised elbow behind the
head so that the head presses against the inside of the raised arm. Hold the head,
neck and spine erect. Close the eyes. Stay in this position for one minute. See
the knees slowly coming down as much as possible. Maintain the smile on the
face.
 Return to sthiti retracing the same steps. Practice from the other side.
Benefits
 Removes tiredness, tension and anxiety.

 Stimulates kidneys.
 Relieves back ache, sciatica and rheumatism.
 Removes general stiffness in the shoulders and neck.
 Alleviates cramps in legs.
 Wonderful pose for symmetrical growth.
Limitations
There are no limitations.
3. Sarvangāsana
Sthiti: Supine Sthiti
Practice
 Inhale, raise the legs
together slowly and
gracefully (without
bending the knees) till it
forms about 45Degrees to
the ground.
 Continue to inhale and
raise the legs further to 90
Degree position. Bring the
arms down and place them
next to the buttocks.
 Exhale, raise the buttocks
and the trunk, taking
support of the arms and
elbows, without lifting the
head. Rest the elbows on
the ground firmly and
support the back with both
palms.
 While retaining the legs
perpendicular to the
ground, straighten the
trunk by pushing it with
the hands until the chin is well set in the suprasternal hollow.
 Inhale and raise the legs vertically keeping the body erect and come to the final
shoulder stand position.

 Maintain effortlessly with normal breathing for about 2-3 minutes. Carefully
avoid all jerks. Slowly come back to Sthiti and relax in Śavāsana.
Benefits
 Stimulates the brain cells.
 Stimulates and keeps the thyroid healthy. Useful in varicose veins, piles, hernia
and menstrual disorders.
Limitations
People with cervical spondylitis, low back pain and hypertension should not do this
posture.
4. Ardha Śīrṣāsana
Practice
 Fold the right leg
and sit on the heel.
 Fold the left leg and
sit on both the heels.
 Place a four-fold
blanket in front of
you on which you
will be resting your
head in the final
position.
 Place the forearms
on the blanket in
front of you with the fingers interlocked and the elbows in front of the knees.
 The distance between the elbows should be equal to the distance from each
elbow to the interlocked fingers, forming an equilateral triangle.
 Place the crown of the head on the blanket in between the interlocked hands.
 Slowly raise the buttocks and lift the knees off the ground and straighten the
legs, keeping the toes on the floor.
 Thus, you have formed a triangle of the body.
 Maintain this position as long as you can with the load on the head and the toes.
 Slowly bend the legs at the knees and lower the knees to the floor.
 Slowly come back to Vajrāsana and rest for a while
 Then, slowly lie down on the back and relax in Śavāsana.
Note:
1. Those who find it difficult to maintain the final position may use wall support
pressing the hands and the head against the wall so that it is easier to maintain
balance and to raise the hips.
Benefits
This āsana prepares you for the practice of Śīṛāsana. Useful for tension headache.
178 Yoga Education

Limitations
People with High Blood Pressure, Heart problems, Inflammation of the ear, weak
capillaries, myopia, severe asthma, cold or sinusitis, slipped disc, weak spine or
vertigo should not Practice this.
7.9.4 Kriyas
 Kapālabhāti (already explained)
 Surya anuloma viloma
Anuloma-Viloma
Practice
 Sit in any comfortable
meditative posture.
 Adopt Nāsikā mudrā with
your right hand.
 Close the left nostril with
the little and ring fingers of
Nāsikā Mudrā.
 Inhale and exhale slowly
through the right nostril
(Sūrya Nāḍī) only.
 Keep the left nostril closed
all the time during the
practice.
 One cycle of inhalation and
exhalation forms one round.
 Practice nine rounds. Feel the changes in the head. Beautiful smile on the face.
Note:
1. Time taken for exhalation should be longer than inhalation.
2. Depression patients may practice 20 rounds at a time, this Prāṇāyāma before
breakfast, lunch, dinner and before sleep (4 times a day).
Benefits
 Stimulates the left brain.
 Improves analytical power.
 Improves the discrimination.
 Increases the concentration and intelligence.
 Invigorates, activates and strengthens the Sūrya nāḍī.
Limitations
 People with high B.P. and heart problem should avoid.

7.10 Specific guidelines for practices of

meditation
 Sit in any comfortable meditative posture.
 Start feeling and examining the changes in the body.
 Each and every muscle in the body is getting relaxed.
 Slowly breathe in and slowly breathe out.
 Carefully observe from where the thoughts are emerging. Trace the source of
thoughts.
 The thoughts stop as you try to search the source. Again the next thought
comes, stays for a while and goes back. The gap between the thoughts rep-
resenting the silence.
 Observe carefully for that silence with the sharpest of the mind. Enjoy this
silence with awareness. Full awareness.
 Carefully understand that every thought is a thought in an ocean.
 The ocean is the ocean of silence. That is the Ānandamaya koṣa. Ānanda the
bliss.
 Let us spread that fragrance of Ānanda everywhere. This infinite silence is from
where all the knowledge emerge. Vijñānamaya koṣa, Manomaya koṣa,
Prāṇamaya koṣa and Annamaya koṣa came from this Ānandamaya koṣa.
7.11 Specific guidelines for Yogic practice for

creativity
a) Śithilikaraṇa vyāyāma
 Alternate leg raising in standing

Practice
 Stretch both hands forward with palms downwards. Inhaling raise the right leg
up (with knee straight) to touch the right palm (if possible). Repeat on left side.
Repeat 10 times. Relax in Tāḍāsana.
180 Yoga Education

 Pāda sañcālana
Stage-I (Forward-backward movement)
Practice
 Bring the right leg upwards

and forwards and at the same
time stretch the foot forward.
Bring the leg back to centre.
 Then move the leg backwards,
now stretching the foot back-
ward. Bring it back to centre.
 Raise the right leg sideways to
the right as much as you can.
 Return it to the centre and
then move it towards left.
 Repeat in the same way with
the left leg.
 This is one round.
 Slowly increase the speed after 3 rounds.
 Increasing and decreasing the speed brings greater voluntary control and
that helps in increasing the creativity.
 Baby walk
Practice
 Fold the right leg and sit on the
right heel.
 Fold the left leg and sit on the left
heel. Sit in Vajrāsana.
 Place the palms on either side of
the knees.
 Stretch the right leg back fully
take the support of the hands to
balance and look back over the
right shoulder.
 Feel the stretch at the back.
 Bring the right leg back coming into Vajrāsana with palms on the sides of
the knees.
 Simultaneously stretch the left leg back fully take the support of the hands
to balance and look back over the left shoulder.
 This is one round. Repeat 10 rounds.

 Makarāsana cycling
Sthiti: Prone
Practice
 Widen the feet,
heels inwards
touching the
ground, toes out
wards.
 Bending the
right hand, place
the right palm
on the left
shoulder. Keep
the left palm on the right shoulder, the chin on the hands such that the chin
is supported at the point where the two arms cross.
 Bend the legs and start rotating clockwise and anticlockwise direction.
 Relax in makārasana.
Note:
1. The forehead can also be rested instead of chin.
b) Āsanas
 Vīrāsana
Vīra means a hero, warrior, champion. This

sitting posture is done by keeping the knees
together, spreading the feet and resting
them by the side of the hips. The pose is
good for meditation and prāṇāyāma.
Practice
 Fold the right leg at the knee and sit on
the right heel.
 Fold the left leg at the knee and sit on
both the heels. Keep the knees together
and spread the feet about 18 inches
apart.
 Rest the buttocks on the floor, but not
the body on the feet. The feet are kept
by the side of the thighs, the inner side
of each calf touching the outer side of
its respective thigh. Keep the toes
pointing back and touching the floor.
Now interlock the fingers and stretch the arm straight over the head, palms up.
Feel the stretch.
 Stay in this position for a minute with deep breathing.
182 Yoga Education
 Exhale, release the finger lock, place the palms on the soles, bend forward and
rest the chin on the knees.
 Stay in this position for a minute with normal breathing.
 Inhale, raise the trunk up, bring the feet forward and relax.
 If you find it difficult to perform the pose as described above, try placing the
feet one above the other and rest the buttocks on them. Gradually move the toes
further apart, separate the feet and bring them to rest outside the thighs. Then,
in time the buttocks will rest properly on the floor and the body will not rest on
the feet.
Effects
 The pose cures rheumatic pains in the knees and gout, and is also good for flat
feet. Due to the stretching of the ankles and the feet, proper arcs will be formed.
This, however, takes a long time and requires daily Practice of the pose for a
few minutes for several months. Those suffering from pain in the heels or
growth of calcaneal spurs there will get relief and the spurs will gradually
disappear.
 The pose can even be done immediately after food and will relieve heaviness in
the stomach.
 Ardha Candrāsana
Ardha means half. Candra is the moon. The pose resembles the half moon, hence
the name.
Practice
 Stand in Tāḍāsana and then
do utthita Trikoṇāsana, fol-
lowing the technique de-
scribed earlier.
 After attaining Trikoṇāsana
on the right side, exhale and
place the right palm about a
foot away from the right foot
by bending the right knee and
at the same time bringing the
left foot near the right one.
 Wait in this position and take two breaths. Then exhale and raise the left leg
from the floor, toes pointing up. Stretch the right hand and the right leg.
 Place the left palm over the left hip and stretch up, keeping the shoulders well
up. Turn the chest to the left and balance.
 The weight of the body is borne on the right foot and hip. The right hand is only
a support to control the balance.
 Hold the pose from 20 to 30 seconds, breathing deeply and evenly. Then slide
the left leg to the floor and go back to Trikoṇāsana.
 Repeat the pose on the left side.
Effects
The posture is beneficial for those whose legs are damaged or infected. It tones the
lower region of the spine and the nerves connected with the leg muscles and it
strengthens the knees. Along with other standing postures, this asana cures gastric
troubles.
c) Yoga Mūdra
Practice
 Place the right foot
on the left thigh,
left foot on the
right thigh. Come
into Padmāsana.
Take the hands
behind the back,
make a fist of the
right hand and hold
the right wrist with
the left palm.
 Relax the
shoulders.
 While inhaling
bend backwards from the waist opening up the chest.
 While exhaling slowly bend forward from the waist bringing the forehead on to
the ground in front of the knees. Collapse the shoulders.
 Maintain with normal breathing.
 Come back through the same steps.
 Karṇapīḍāsana
Karṇa means the ear. Pīda

means pain, discomfort or
pressure. This is a variant of
Halāsana and can be done
along with it.
Sthiti: Supine sthiti
Practice
 Inhaling raise both the legs to 45 Degrees.
 Further inhaling raise the legs to 90 Degrees.
 While exhaling raise the back and bring it to vertical position. Legs will come
to parallel to ground.
 Further exhalation bring the legs down so that the toes touch the ground. Flex
the knees and rest the right knee by the side of the right ear and the left knee by
the side of the left. Both knees should rest on the floor, pressing the ears.
 Keep the toes stretched out and join the heels and toes. Rest the hands either on
the back of the ribs or interlock the fingers and stretch out the arms as in
Halāsana.
 Remain in this position for half a minute or a minute with normal breathing.
184 Yoga Education
Effects
This asana rests the trunk, heart and legs. The spine is stretched more while bending
the knees, and this helps the circulation of blood round waistline.
 Dhanurāsana
Sthiti: Prone Posture
Practice
 Bend the knees and hold the ankles
by the palms.
 As you inhale, raise the head and
the chest upwards. Pull the legs
outwards and backwards so that the
spine is arched back like a bow.
 Stabilize (rest) on the abdomen.
 Do not bend the elbows.
 Look up.
 Keep the toes together.
 Maintain for about half a minute
with normal breathing.
 Slowly come back to Sthiti while
exhaling.
 Relax in Makarāsana.
Note:
1. Initially the knees will spread out, but with practice they can be brought very
near, almost touching each other.
Benefits
Useful for diabetes patients. Removes gastro intestinal disorders, stimulates and
helps in slimming the whole body. Gives good stimulation and flexibility to the
back.
Limitations
People with general disability should be cautious while performing this āsana.
Practice after expert consultation.
 Cakrāsana
Practice
 Take the hands up and place the palms
on either side of the head on the
ground under the shoulders with
fingers pointing towards the back.
 Bend the knees and fold the legs, and
place the heels on the outer side of the
buttocks.
 With palms and the soles of the feet as
four points of support, raise the trunk

off the ground with an inhalation arching the entire body convex upwards to
look like a wheel.
 Maintain the position for about half a minute with normal breathing.
 As you exhale come back slowly step by step to supine sthiti.
Note:
1. Come down with control by placing the back of the head to the ground,
followed by the neck and the back. Do not collapse the buttocks first.
Benefits
Brings very good flexibility to the spine, stimulates and activates all parts of the
body. Strengthens the arms, shoulders and legs.
Limitations
Only those who are free from any disease can perform this āsana.
d) Breathing practices
 Vibhāgiya śvāsana (sectional breathing)
This is a preparatory breathing Practice for Prāṇāyāma. It corrects the wrong

breathing pattern and increases the vital capacity of the lungs. It has three sections:
 Abdominal (diaphragmatic) breathing (adhama)

Practice
 Place the hands resting on the
thighs in Cin Mudrā.
 Inhale, (pūraka) deeply, slowly
and continuously, the abdomen
bulges out.
 Before exhaling stop the breath
for a few seconds effortlessly.
 Exhale, (rechaka) the abdomen
is drawn inwards continuously
and slowly.
 Before the breath is reversed,
stop the breath for a second.
 Repeat this breathing cycle five times.
 There should be no jerks in the whole process. It should be smooth, continuous
and relaxing.
Note:
 In abdominal breathing the air fills the lower lobes of the lungs.
 Avoid movement of the chest.
186 Yoga Education

 Thoracic breathing (intercostals madhyamā)

Practice
 Place the hands resting on the thighs in Cinmaya Mudrā.
 While inhaling, expand the chest cage forwards, outwards and upwards.
 While exhaling relax the chest wall and return to resting position.
Note:
1. Avoid movements of abdomen.
 Upper lobar breathing (clavicular ādya)

Practice
 Place the hands resting on thighs in Ādi Mudrā.
 While inhaling raise the collar bones and shoulders upwards and backwards.
 While exhaling drop down the shoulders to the resting position.
Note:
1. Try and avoid movements of the abdomen and chest.
 Full Yogic breathing

Full Yogic breathing is a combination of all the three sections of sectional
breathing.
Practice
 Place the hands resting on the abdomen at the navel in Brahma Mudrā.
 During inhalation, the Adhama, Madhyamā and Ādya prāṇāyāma occur se-
quentially.
 Now exhale in the same sequence (abdominal, chest and clavicles).
Note:
1. The whole process should be relaxing and comfortable, without any tension in
the face.
2. Roughly gauge the time of your inhalation and exhalation. Take one third of
your inhalation time for adhama, one third for madhyamā and one third for
ādya. Follow the same sequence and timing for exhalation.

3. This exercise can be performed - lying down in Śavāsana or sitting in a cross-

legged position with head, neck and spine erect.
4. All breathings should be performed through the nose and not through the
mouth.
5. As you increase the number of rounds of Full Yogic Breathing day after day,
you will come to develop this Practice as an automatic and normal function of
the body.
Benefits
The purpose of this practice is to make the practitioner aware of the three different
components of respiration (Abdominal, Thoracic and Clavicular) and incorporate
them into Full Yogic Breathing.
 Even 10 minutes of Full Yogic Breathing daily can work wonders.
 You acquire more power and vitality,
 Calmness in daily activities,
 Thinking and clarity of thought improve,
 When you feel tired or angry Practice of full Yogic breathing will help in
calming down your mind and revitalising it.
Limitations
e) Prāṇāyāma
 Nāḍīsuddhi prāṇāyāma (already explained)
 Śītali prāṇāyāma
Practice
 Place the palms resting on the
thighs.
 Stretch the tongue forward
partly out of the mouth and fold it
so as to resemble the beak of a
crow.
 Slowly suck in the air through
the beak and feel the jet of cool
air passing down the throat into
the lungs.
 Slowly exhale through the
nostrils, feeling the movement
of warm air all the way up from
the lungs through the throat and
the nasal passages.
 This completes one round of Śithali Prāṇāyāma.
 Repeat nine rounds.
188 Yoga Education

 Sītkāri prāṇāyāma (already explained)

f) Kriyās
 Agnisāra
Practice
 Stand in Tāḍāsana.
 Separate the legs slightly. Bend for-
ward from lower back and place the
palms on the knees. Inhale taking
the head backwards, while exhaling
bring the head forward, after
completion of exhalation adopt
Jālandhara bandha.
 Move the abdominal wall in and
out vigorously like a pump as many
times as you can (while holding the
breath in exhalation).
 This movement of the abdominal
wall is done through mock
inhalations & exhalations i.e., it
seems as if one is inhaling and
exhaling whereas it is not so.
 Then stop the movement of the
abdominal wall, release the bandha
and while inhaling come up to
Tāḍāsana and relax.
 Repeat a few times.
Benefits
 It massages the abdomen, stimulating the associated nerves, strengthening the
muscles and encouraging optimum health of the abdominal organs.
 It improves blood circulation to the whole trunk area and strengthens all the
internal organs.
 It is a panacea for many abdominal & stomach ailments including constipation,
indigestion, and diabetes.
 The digestive fire is stimulated nicely.
 It can also alleviate depression, dullness and lethargy.
g) Bandhas and Mudrās
Note: All the Mudrās, viz. Cin mudrā, Cinmaya mudrā, Ādi mudrā and Brahma
mudrā have been explained under section 7.4.5.

h) Meditation
Meditation is the penultimate
component of Aṣṭāṅga Yoga which
takes one to the door steps of the
realization of his Self. It is the
exercise leading us to deep silence
called Antarmaun. From this silence
in meditation all creativity comes.
According to Yoga, the Ānandamaya
koṣa is the source of all Creativity.
Therefore, the whole trick to blossom
creativity is to blossom that
Ānandamaya koṣa.
 Let each and every muscle fibre
relax nicely.
 Relax the facial muscles and bring
in a serene smile on the face.
 Slowly breathe in and very slowly
breathe out.
 Allow mind to calm down.
 Feel the kevala kumbhaka (automatic cessation of breath) before you in-
hale.
 Inhale slowly and deeply.
 When breath is about to turn to exhalation, let it stop for a moment.
 Enjoy that wonderful kevala kumbhaka.
 Allow the breath to slow down.
 Go into the silence. Deeper and deeper. Silence is the abode of all creativ-
ity.
 “Śanaih śanaihi uparamet” says Bhagavadgītā. Slowly and slowly. Take
the mind to vast beautiful expansion.
 Imagine a vast ocean.
 Let the mind tune itself to all pervasiveness.
 Allow the mind to achieve deeper and deeper silence.

anger management
a) Anguli śakti vikāsaka (fingers)
Practice
 With exhalation, throw out your arms in front, keeping them parallel to the
ground at shoulder level.
 Simultaneously give the fingers of both arms the shape of the hood of a cobra.
 Now, stiffen the entire length of the arms from the shoulder joints to the finger
tips as much as you can so that they start trembling.
 Inhaling bring the palms to chest.
190 Yoga Education
Note:
1. Tighten the arms until they start trembling.
b) Bhuja bhanda śakti vikāsaka (arms)

Practice
 Make fists of your hands with the

thumbs tucked in.
 Bend the elbows and raise the forearms
till they are parallel to the ground
(forming 90 with the upper arm), and
the fists facing each other.
 Now, push both the right arm forwards
forcefully and vigorously to the level of
the shoulder with exhalation.
 Then, pull it back to the starting position
with inhalation.
 Repeat with left hand. Repeat for 10
times.
 Repeat the same thing with both hands
together.
 Repeat twenty times.
Note:
1. When pushed forward, the arms should be parallel to the ground and palms
facing up.
2. When pulled back, the elbows must not go back beyond the body (i.e., the
starting position).
c) Jāṅgha śakti vikāsaka (thighs)

Variation 1
 Stretch out the arms straight in front at shoulder height, palms facing
downwards.
 While inhaling bend your knees gradually till your thighs come parallel to the
ground.
 Hold the breath and maintain this position.
 Come up while exhaling.
 Repeat 5 times.
Note:
1. The knees must be together throughout the Practice.
2. You must not raise the heels or toes from the ground at any time during the
Practice.
3. If you find it difficult to hold the breath, you can do it with normal breathing
initially for a few days.
4. Keep the arms parallel to the ground all through.
5. Keep the back, neck and head as erect as possible.
Variation 2
 Stretch out the arms straight in front at shoulder height, palms facing
downwards.
 While inhaling bend your knees gradually you come to squatting.
 Hold the breath and maintain this position.
 Come up while exhaling.
 Repeat 5 times.
Note:
1. The knees must be together throughout the Practice.
2. You must not raise the heels or toes from the ground at any time during the
Practice.
3. If you find it difficult to hold the breath, you can do it with normal breathing
initially for a few days.
4. Keep the arms parallel to the ground all through.
5. Keep the back, neck and head as erect as possible.
Variation 3
 Inhaling jump spread your legs away come on toes, raise the hands up bring
them close together above the head. (No clapping)
 While exhaling bring the legs together and drop the hands come down to
Tāḍāsana.
Variation 4
 Exhaling jump spread your legs away come on toes, raise the hands up bring
them close together above the head. (No clapping)
 Inhaling bring the legs together and drop the hands come down to Tāḍāsana.
Variation 5
 Stretch the hands on both sides of the body at the shoulder level horizontally.
 Exhaling, bend the knees and spreading the knees with maximum separation
come down raising the heels, heels together. (Do not sit on the heels.)
 Inhaling come up.
192 Yoga Education

d) Piṇdali śakti vikāsaka (calves)

Practice
 Clench the fists and stretch your arms forward at shoulder height.
 While inhaling, squat and go down as far as you can.
 Holding your breath, stand up while your arms describe one full circle in the
style of rowing a boat.
 On completion of the circle, the arms should be held before the chest, fists
touching each other.
 Then exhale sharply while pulling the arms slightly backward and expanding the
chest.
 Repeat ten times.
Note:
1. Maintain balance of the body throughout the Practice.
2. The knees should remain close to each other all through.
3. The feet should remain on the ground all through.
e) Bhujaṅgāsana and parvatāsana (already explained)
f) Kaphoni śakti vikāsaka (elbows)

Practice
 Stretch the arms straight down beside the body, palms facing upward.
 Inhale, bend the arms at the elbows
 Exhaling, stretch them straight.
 Repeat twenty times.
Note:
1. The upper arms should remain stationary.
2. The fists must come up to the level of the shoulders but should not touch the
shoulders and then down straight.
3. The fists must, not touch the thighs when they come down.

A) Yogāsanas
 Trikoṇāsana
Practice
 While inhaling, take the
right leg away from the
left by about a meter and
raise both the hands
simultaneously till they
reach the horizontal
position.
 Slowly bend to the right
side until the right hand
reaches the right foot. The
left arm is straight up, in
line with the right hand.
Palms face forward.
Stretch up the left arm and
see along the fingers.
 Maintain for about one minute with normal breathing.
 Return slowly to Sthiti.
 Repeat on the left side.
Benefits
Helps in preventing flat foot, strengthens the calf and thigh muscles, corrects
curvatures of back, strengthens the waist muscles and makes the spine flexible.
Limitations
People who have undergone recent abdominal surgery, slip disc or sciatica may
avoid this posture.
 Virabhadrāsana-1
Practice
Stand in Tāḍāsana. Raise both the
arms and adopt namaskar above
the head. Take the right leg away
from the left by about one meter.
Turn the right foot right way by
90. Bending the right leg at the
knee bring the right thigh parallel
to the ground making 90 angle at
right knee. Slightly turn the left
foot towards right side. Look up at
the palms. Maintain the posture
for half minute. Come out the
same way.
Benefits
Relieves the stiffness in shoulders and back, tones up the ankles and knees and
cures stiffness of the neck. It also reduces the fat around the hips.
194 Yoga Education

Practice
Stand in Tāḍāsana. Raise both the arms and stretch them to the sides at the shoulder
level parallel to the ground. Take the right leg away from the left by about one
meter. Turn the right foot rightway by 90. Turn the body to the right side. Bending
the right leg at the knee bring the right thigh parallel to the ground making 90
angle at right knee. Slightly turn the left foot towards right side. Look at the right
palm. Maintain the posture for half minute. Come out the same way.
Benefits
Leg muscles become shapely and stronger. It relieves crams in the calf and thigh
muscles. Brings elasticity to the leg and back muscles and also tones the abdominal
organs.
Practice
Stand in Tāḍāsana. Raise both the arms and adopt namaskar above the head. Take
the right leg away from the left by about one meter. Turn the right foot rightway by
90. Bending the right leg at the knee bring the right thigh parallel to the ground
making 90 angle at right knee. Slightly turn the left foot towards right side. Inhale,
raise the left leg up simultaneously straightening the right leg at the knee, bringing
the front part of the body parallel to the ground. In this position, the whole body
weight on the right leg and the rest of the body perpendicular to this leg and is
parallel to the ground. Maintain with balance for half minute and return.
Benefits
Balances the body. Balances the mind. Tones the abdominal organs. Makes the leg
muscles strong.
 Makarāsana (already explained)
 Rabbit breathing
Practice
 Fold the right leg at the knee
and sit on the right heel.
 Fold the left leg also at the
knee sit on both heels.
 Keeping the knees together,
bend forward and rest the
forearms on the floor, keeping
the elbows by the side of the
knees and palms flat on the
ground.
 Maintain the head at a
distance of one hand length
from the ground to chin. Open
your mouth partially. Protrude the tongue partially so that the tongue touches the
lower lip resting on the lower set of teeth.
 Gaze at a point about 2 feet on the ground in front of you.
 Pant quickly like a rabbit, using only the upper part of the chest. Feel the air
moving beautifully in and out of the lungs. Feel the expansion and contraction of
the chest muscles.
 Continue for 20 to 40 breaths.
 Close your mouth and relax in Śaśānkāsana. Stretch your hands forward with the
forehead resting on the ground. Feel the relaxation of chest and thorax. Allow
your breath to return to normal.
Note:
1. Breathe rapidly through the mouth only, using the thoracic muscles.
2. Make sure that the abdomen presses on your thighs, preventing any abdominal
movement.
3. Do not drop your head on to the floor.
 Prāṇāyāma
 Candra Anuloma Viloma Prāṇāyāma (already explained)
 Bandhas and Mudrās
 Uddiyāna Bandha and Agnisāra

Practice
 Stand with the legs 2 to 3 feet apart, bend forwards slightly from the waist and
place the palms on the thighs with the arms straight.
 Make yourself quite comfortable in this position.
Stage I: Uddīyāna Bandha

 Exhale completely through
the mouth by vigorously
contracting the abdominal
muscles.
 Simultaneously press the
hands against the thighs,
tighten the arms, shoulders,
neck muscles and lift up the
ribs.
 As a result of this, the
diaphragm automatically rises
up, producing a concave
depression of the abdomen.
The abdominal wall gets
sucked in as if to press the
spine.
196 Yoga Education

 Hold this condition as long as comfortable.

 Then inhaling slowly release the abdominal muscles and return to the upright
position.
 Rest for a while and then go for the next round.
 Repeat 5 rounds.
Stage II: Agnisāra

 In the position of
Uddiyāna Bandha,
move the abdominal
wall in and out
vigorously like a pump
as many times as you
can (while holding the
breath in exhalation).
This movement of the
abdominal wall is done
through mock
inhalations &
exhalations i.e., it seems
as if one is inhaling and
exhaling whereas it is
not so.
 Then stop the
movement of the
abdominal wall, release
the bandha and while
inhaling come up to
Tāḍāsana and relax.
 Repeat a few times.
Benefits
 Helps in dealing with
our anger.
 It massages the
abdomen, stimulating the associated nerves, strengthening the muscles and
encouraging optimum health of the abdominal organs.
 It improves blood circulation to the whole trunk area and strengthens all the
internal organs.
 It is a panacea for many abdominal & stomach ailments including constipation,
indigestion, and diabetes.
 Janu śirsāsana with jālandhara bandha

Practice
 Bend the right leg along the ground, placing the heel against the perineum and
the sole touching the inner side of the left thigh.
 Place the palms by the side of buttocks keeping the spine erect.
 While inhaling raises the arms above the head.
 While exhaling slowly bend forward and hook the big toe of the left foot with
the index fingers. Press both the thumbs on the big toe.
 In the final position try to touch the forehead to the knee. The elbow joints touch
the ground. Adopt Jālandhara Bandha. Hold the breath.
 Then release Jālandhara Bandha, while inhaling return to the starting position.
Relax in Śithila Daṇḍāsana.
 Repeat the same Practice with the left leg.
Note:
1. The knee of the bent leg should be on the floor.
2. Do not bend the straight leg while in the final position.
3. Bend forward and try to touch forehead to the knee as far as comfortable.
4. In the final position keep the back muscles relaxed and use the arm muscles to
hold the toe for maintaining the position.
B) Meditation
Examine the rise and growth of emotions:
 Sit in any meditative posture
and close the eyes.
 Observe the changes going on
in the body. Breath in the whole
body gets energized. Breath out
the whole body feels the
lightness. Recall an incident in
which you are very angry.
Energy has gone up. Slowly
breath out with slow exhalation.
Inhale see the energy rushing
up. Exhale and feel the
relaxation. Emotions are
coming up and emotions are
dissolving into silence. Feel the
movement of the energy pattern.
Smile on the face. As you
exhale whole body getting
relaxed.
198 Yoga Education

7.13 Guidelines for Yoga practices for flexibility,

endurance, lung capacity, and longevity
7.13.1 Flexibility
Initial position: Tāḍāsana
 Stand erect with feet close together.
 Place the hands along the thighs with fingers stretched out.
 The legs, trunk and the head are aligned in a straight line.
 Close the eyes and observe the balance.
1) Jogging
Practice
 Make loose fists of your hands and place them on the chest.
 Collapse the hands and relax your shoulders.
Stage I: Slow jogging

 Start Jogging on your toes slowly for a small distance.
 Jog about 20 times. As days go by, gradually go on increasing upto 100 times.
Stage II: Forward jogging

 Lean backward a little and now as you increase the speed try to raise the knees
higher and higher. Raise the knees forwards to reach the chest level.
 Keep increasing the speed.
 Repeat this movement 20 times at your maximum speed.
 Slow down the practice coming back to the stage of slow jogging again.
 Continue slow jogging for a few rounds, count 10 times.
Benefits
This is the most powerful among all joggings. This loosens the joints, legs, waist
and increases metabolic rate. This is tremendously good for reducing weight.
Stage III: Backward jogging

 Lean a little forward and increase the speed of jogging gradually.
 Start hitting the buttocks with the heels. Maintain the sailing face.
 Keep increasing the speed.
 Then gradually slow down the speed.
 Do not stop.
 Continue and move on to slow jogging for at least 10 times.
Benefits
Feel the changes. This practice strengthens the waist, develops stamina for the
whole body.

Stage IV: Side jogging

 Gradually increase the speed taking the heels sideways hitting the sides of the
buttocks.
 As the speed increases bring the heels as close to the elbows as possible.
 Gradually slow down to come back to slow jogging stage.
 Keep jogging a few more rounds (10) and finally stop the Practice.
Note:
1. Increase the speed of jogging gradually and not too quickly.
2. Try not to stop at any stage of the practice until you have completed all the 4
stages of jogging.
3. Keep the fists on the chest throughout the Practice.
2) Twisting
Practice
 Spread the legs about shoulder width apart.
 Raise the hands sideways parallel to the ground.
 Keep the legs firm on the ground and twist to the right with inhalation keeping
the right hand straight?
 Simultaneously twist the neck and look at the tip of the fingers.
 Bend the left hand at the elbow to bring the hand close to the chest.
 Come back while exhaling.
 Repeat the same on the left.
 Gradually increase the speed to your maximum capacity.
 Slow down the speed and stop the Practice.
 Relax in Tāḍāsana.
Note:
1. All twisting should be above the waist level. Keep the body below the waist,
straight and firm.
2. Do not bend the knees.
3. Rotating the spine like this will harmonize Sympathetic Nervous System and
Para Sympathetic Nervous System. Observe changes due to twisting in lower
back and shoulders. Stimulation and relaxation helps to relax the stresses.
Benefits
 Warm up the body.
 Stimulates breathing
 Loosens the joints
 Removes tamas.
 Improves flexibility of the spine.
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Limitations
 Hypertension and heart problems

 Spinal problems
 Periods time and pregnancy
3) Rotation of arms
Practice
 Raise the right arm and drop it. Repeat 10 times. Increase the speed slowly.
Maintain the maximum speed for at least 2, 3 rounds. Slowly slow down and
stop.
 Repeat in anti clockwise direction also.
 Repeat with the left arm also.
 Raise the both hands and drop and start rotating clock and anti clock wise 10
times.
 Relax in Tāḍāsana. Feel the relaxation in the shoulder joints and arms.
Note:
1. Keep the whole body straight and do not bend the knees and elbows.
Benefits
 Strengthens and loosens the shoulder joints.
 No limitations.
4) Forward and backward bending

Practice
 Bend forward from the lower back allowing the hands to hang freely down.
 Inhale, rise up, and bend backward pushing the waist forward.
 Continue to bend forward and backward.
 Always bend from lower back.
 Slowly increase the speed, maintain your maximum speed for 5,6 rounds,
slowdown slowly and stop.
Benefits
 Warm up the body.
 Stimulates breathing
 Loosens the joints
 Removes tamas.
 Improves flexibility of the spine.

Limitations

 Spinal problems
 Periods time and pregnancy
5) Tiger stretch (already explained)
6) Pavanamuktāsana
Stage I: Leg Rotation

Practice
 While inhaling raise
the right leg up to 45
position, without
bending the knee.
Keep the left leg firm
on the ground.
 At 45 exhale and
again while inhaling
raise the leg further up
to 90 position.
 Now while exhaling,
bend the right leg at
the knee and pull the
right knee towards the
chest with the hands
(fingers interlocked)
and lift the head
simultaneously and
place the chin on the
right knee. Normal
breathing.
 Maintain with lift the
left leg and rotate five
rounds clockwise and
five rounds anti-
clockwise without
bending the knee with
normal breathing.
 Then lower the left leg to the ground.
 Now while inhaling release the hands, bring the head back on to the ground and
straighten the right leg up.
 While exhaling lower the right leg to 45 position.
 Here inhale and while exhaling again lower the right leg further down to the
ground. Relax for a while.
 Repeat the same practice on the left side.
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Note:
1. While rotating the leg, try to draw as big a circle as possible in the air.
2. Maintain the compression around the abdomen to have the best results.
3. Here, the leg is raised to 90 position with two inhalations and similarly
lowered on to the ground with two exhalations.
4. Do not bend the leg which is being rotated at the knee.
5. The whole body gets relaxed beautifully.
Stage II: Rocking and Rolling

 Inhale and raise both legs to 45 position.
 Exhale here and while inhaling again, raise the legs further up to 90 position.
 While exhaling fold both the knees and pull them towards the chest with the
hands interlocked around the knees and place the chin on the knees.
 Normal breathing.
Practice
Rocking
 Rock the body forwards and backwards 5 to 10 rounds.
 While rocking forward, try to come up on the feet and while rocking backward,
feel the nice massage to the spine.
 Relax for a while in the same position and go on for rolling.
Rolling
 From the earlier position, roll the entire body to the right until the right elbow
touches the ground.
 Then roll to the left until the left elbow touches the ground.
 Repeat this rolling alternately to the right and left 5 rounds.
 Stop the movement.
 Inhaling, release the hands, bring the head on to the ground and straighten both
the legs to 90.
 While exhaling, lower the legs slowly to 45 position.
 Inhale here and while exhaling again lower the legs further down till the legs
are on the ground.
 Relax in Savāsana.
Benefits
 Keeps the body loose and effective. Very good for stamina building.
 Massages the back.
 Activates the nerves system.

7) Back stretch (alternate legs)

Starting position: Daṇḍāsana
Practice – Position
 Fold the right leg and place the foot on the ground.
 Fold the left leg and simultaneously lift the buttocks up and come into squatting
position.
 Place the palms on either side of the foot and push the right leg back as much as
possible.
 Stretch the body forward giving good curvature to the back.
 Spine lowered, buttocks pushed and look up to the ceiling.
 Make yourself quite comfortable in this position.
Practice
 Inhale. While exhaling jump up just with the support of the palms and alternate
the position of the legs i.e. stretch the left leg backward and bring the right foot
between the hands.
 Inhale. While exhaling repeat the same process and alternate the position of the
legs again. Repeat the movements slowly increasing the speed. Practice 10
times. Slow down and stop. Then rest for a while in śithila daṇḍāsana.
 Feel the increased heart rate, pulse, breath rate. Slowly they all will be coming
down bringing the system to normalcy.
Benefits
 Back will stretch beautifully concave and convex alternatively in this process.
 Loosens the whole body.
 Removes Tamas.
Limitations: Persons suffering from the following should avoid the back stretch.
 Hypertension and Heart problems
 Spinal problems
 Joints problems
 Periods time and pregnancy.
 Vertigo
8) Back stretch (both legs)

Starting position: Daṇḍāsana
Practice – Position
 Fold the right leg and place the foot on the ground.
 Fold the left leg and simultaneously lift the buttocks up and come into squatting
position.
 Place the palms on either side of the foot. Make yourself quite comfortable in
this position.
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Practice
 Inhale and while exhaling jump up and take the legs backwards. Stretch the body
forward giving good curvature to the back.
 Spine lowered, buttocks pushed and look up to the ceiling.
 Inhale & while exhaling jump up just with the firm support of the palms and
bring both the feet as close to the hands as possible (between the palms) keeping
them firmly on the floor. Inhale.
 Repeat the movements slowly increasing the speed. Practice 5 times with the
maximum speed. Slow down and stop. Then rest for a while in śithila daṇḍāsana.
Benefits
 Feel the increased heart rate, pulse, breath rate. Metabolic rate increases to the
highest. Allow the system to come down to normalcy.
 Burns the calories the fastest. Among all the loosening exercises, this is the one
that exercises the body the most.
Limitations: Persons suffering from the following should avoid doing it.
 Spinal problems
 Joints problems
 Vertigo
Note:
1. Keep the hands firmly on the floor so that you don't loose the balance and are
able to jump up properly.
2. Start the movements slowly and then appropriately increase the speed.
3. After the jump, concave the spine properly looking up to the ceiling as far as
possible to have proper back stretch.
9) Side bending
Practice
 Separate the legs by about a meter. Both feet parallel to each other. Hands
stretched to the sides parallel to the ground.
 Inhale at the centre. While exhaling bend laterally to the right side.
 Inhaling come back to the centre. Exhaling bend laterally to the left.
 Repeat this increasing the speed slowly.
 Practice 10 times with your maximum speed.
 Slowly slow down and stop.
 Come back to Tāḍāsana.
Benefits
Observe the changes in the back. This practice strengthens the whole back.

Limitations: Persons suffering from the following should avoid doing it.
 Hypertension and Heart problems
 Spinal problems
 Vertigo
10) Neck bending

Practice
Stage I: (Forward - Backward)
 Take arms to the back.
 Slowly move the head forward while exhaling and try to touch the chin to chest.
 Then move the head as far back as comfortable with inhalation.
 Feel the stretch of the muscles in front and back of the neck during the extreme
positions of bending.
 Repeat 10 rounds.
Stage II: Side Movements

 Inhale at the center and while exhaling bring the right side of the head to the
right shoulder. While inhaling bring the head to the centre.
 Inhale at the center and while exhaling bring the left side of the head to the left
shoulder. While inhaling bring the head to the centre.
Stage III: Rotation
 Chin to be brought to the chest and then circularly to be taken to the right
shoulder, then head should be taken back then bring the chin to the left shoulder
then bring the chin to the chest. Repeat this 10 times. Then in the opposite
direction. Throughout this period, while the head is behind the shoulders, it is
inhalation and when the head is in front, it is exhalation.
Benefits
 Loosens the neck muscles
 Strengthens the neck muscles
 Helpful in management of cervical spondylitis, headache, shoulder problems.
7.13.2 Yoga practices for endurance

 Sūrya Namaskāra
There are mainly two modes of performing Sūryanamaskāra. In one, there are
12 steps or counts and in the other only 10 in each round. Each stage of
Sūryanamaskāra is accompanied by regulation of breath.
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Sūryanamaskāra
Sthiti: Tāḍāsana Namaskāra Mudrā
 Stand erect with legs

together. Bring the palms
together to namaskāra
mudrā.
Practice 3
Step 1 4
2 5
 Take the hands above the 1
head while inhaling and 12
6
bend the trunk backwards.
11
Step 2
10 7
9 8
 Bend the body forward
while exhaling. Touch the
forehead to the knees.
 Keep the palms on the
floor on either side of the feet.
Step 3
 In this step breath in and kick the right leg back.
 Push the buttock forward and downward so that the left leg is perpendicular to
the ground.
 Look up.
Step 4
 In this step, exhale and take the left leg also back, resting only on palms and
toes. Keep the body straight from head to toes inclined to the ground at about
30.
 Take care to keep the neck in line with the back.
Step 5
 Rest the knees on the ground, pull in the stomach and abdomen and sit back
resting the buttocks resting on the heels.
 Then relax the shoulders, neck and head. Make an attempt to rest the forehead
on the ground without altering the position of the palms and toes.
 Exhale as you rest the forehead on the floor.
 Then relax in normal breathing.
Step 6
 While inhaling, bend the legs at the knees and rest them on the floor with
buttocks resting on the heels without altering the position of the palms and toes.
 Exhale as you rest the forehead on the floor.
 Then relax in normal breathing.

 While exhaling without shifting the positions of hands and toes, glide the body
forward and hold the breath (Bāhya kumbhak) and rest the forehead, chest,
hands, knees and toes on the ground. Raise the buttock off the ground.
 Note that eight points of the body are in contact with the ground - hence the
name sāṣṭāñga namaskāra (Salutation with eight parts).
Step 7
 Inhale, raise the head and trunk making the spine concave upwards without
lifting the position of the hands and feet.
 Arc the back as far as you can until the elbows are straight.
 Keep the knees off the ground.
Step 8
 While exhaling, raise the buttocks, push the head down, push the body back
until the heels touch the ground without shifting the position of hands and feet.
Step 9: Relax in śaśankāsana

 Same as step 5.
Step 10
 Inhale and bring the right leg in between the two hands. Arc the back concave
upwards as in step 3 until the right leg is perpendicular to the ground.
Step 11
 Exhale and bring the left foot forward next to the right foot and reach down
with your upper body to touch the forehead to the knees as in step 2.
Step 12
 While inhaling, come up bend back with hands above the head. Come back to
sthiti.
This completes one round of Sūrya Namaskāra. Repeat 3 rounds.
The different names of the Sun according to their meanings, instill in you those
qualities like friendship, devotion, energy, health, strength, lustre and vigor, as you
identify with the Supreme and meditate on those qualities during the practice.
Relax and feel the effulgence of the sun entering the body.
7.13.3 Yoga practices for lung capacity

Breathing practices – Special tips for beginners
 Emphasize the movement of hands, legs, abdominal or thoracic muscles as

needed in each exercise. Learn correct movements.
 Use "in and out" instructions in the mind (or that of teacher) for inhalation and
exhalation. Emphasize on full breathing each time.
 Synchronize breathing with corresponding movements.
 Initially the movements will be faster to cope with the higher breathing rate. As
progress is made, the movements will get slower. Feel the movement of air
filling and emptying the lungs. Develop an awareness of breathing.
 Close the eyes and repeat a few rounds retaining the awareness.
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Kapālabhāti: It consists of a series of fast successive bursts of exhalations

followed by automatic passive inhalations.
Contra Indications
 Persons with High Blood Pressure (BP), Ischemic Heart Disease (IHD), Slip
Disc, Spondylitis, etc., should avoid this practice especially in the beginning.
 Women during menstrual periods and pregnancy should not do this practice.
Benefits
1. The physiological effects
Kapālabhāti is a fine Kriyā which stimulates all-round activity throughout the
body. We present briefly the effects on different systems.
Muscular system
Mainly, the abdominal muscles are vigorously exercised to bring about
flexibility and massaging of the abdominal organs.
Respiratory system
Due to the rate of breathing (120 breaths per minute compared to the normal
breathing rate of about 15 per minute) there are two effects:
a) Washing away of carbon dioxide from the lungs, and
b) Increased oxygen concentration in the lungs.
The stale air at the end of exhalation is not emptied out during normal
breathing. The residual volume of the lungs is about 5% to 10%. Kapālabhāti
with its rapid succession of bursts of exhalation gets rid of this residual air,
helping in the total cleansing of the lungs.
Circulatory system
Increased heart rate pumps the blood throughout the system. Blood is saturated
with higher concentration of oxygen and stimulates all the cells to greater
activity level. The lethargy of the cells is eliminated due to sedentary habits.
Glandular system
Both exocrine and endocrine glands get stimulated. Their functioning gets
normalized in the process.
Digestive system
There is a marked improvement in the digestive process as the abdominal
muscles are directly involved.
Nervous system and brain
The sympathetic nervous system is stimulated during the process. By this
Practice, Sympathetic-Parasympathetic balance is well-kept up.
The brain cells are invigorated continuously during the performance of
Kapālabhāti. Increased circulation of blood with higher oxygen concentration
level cleanses and revitalizes the functions of the brain cells. Memory cells and
many other cells in the brain are brought into action. As per brain research

finding, best of the geniuses – Einstein and Newton used only 5% of the
capacity of their brains.
2. Therapeutic Benefits
Patients with diabetes, obesity, respiratory disorders, digestive problems
(constipation, gastritis, hyperacidity, etc.) find Kapālabhāti extremely
beneficial.
3. Overall Effects
a) Cleansing, activating and revitalizing of different systems.
b) Moving from lethargy to active mode
Sectional breathing: It is a preparatory breathing practice that increases the
vital capacity of the lungs. It has three sections:
i) Abdominal or diaphragmatic breathing
Sit erect in Vajrāsana. Exhale and inhale completely, slowly and
continuously. This is called Pūraka. The abdomen is made to bulge out
continuously with the air entering, especially, into the lower sections of the
lungs. Before exhaling stop the breath (Āntaryakumbhaka) for a few
seconds without any force. While exhaling (Recaka) the abdomen is drawn
inwards continuously and slowly. Before the breath is reversed, stop the
breath (Bahyakumbhaka) effortlessly for a few seconds and then inhale.
Repeat the breathing cycle. There should be no jerks in the whole process.
It should be smooth, continuous and relaxing.
The diaphragm separating the thorax from the abdomen descends during
inhalation with the bulging out of the abdomen. This increases the air-flow
into the lower sections of the lungs. The rhythmic movement in the
diaphragm massages the organs of the abdomen gently, and helps them to
function normally. It promotes general circulation also.
ii) Thoracic (Chest) or intercostals breathing
This sectional breathing is performed while sitting erect in Vajrāsana;
inhalation and exhalation are performed by expanding and contracting the
chest only. Air flows through both the nostrils slowly and continuously.
The abdomen is controlled to avoid bulging out. The middle lobes of lungs
are opened up fully by this type of breathing.
iii) Clavicular or upper lobar breathing
Sit erect in Vajrāsana. Raise the collar bones while inhaling and move the
shoulder backwards slightly. Keep the abdominal muscles contracted. The
air is forced into the upper most regions of the lungs thus ventilating the
upper lobes while exhaling bringing down the collar bones and shoulders
forward to normalcy.
The sparingly used upper lobes of the lungs will be properly aerated by this
breathing.
iv) Full Yogic breathing
In full Yogic breathing technique, all the above three types will be
combined. During inhalation, the Adhama, Madhyama and Ādya occur
sequentially and during exhalation the same sequence namely abdominal
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(Adhama), chest (Madhyama) and clavicular (Ādya) breathings occur. The

whole process should be relaxing and comfortable without any tension on
the face.
Having learnt the process for cleansing and normalizing the breath, we are
all set to proceed for breathing Practices followed by Prāṇāyāma.
Breathing practices
1. Hands in and out breathing
Practice
 Stretch out your arms in front, in level with your shoulders and bring the palms
together.
 Inhaling spread your arms sideways in horizontal plane.
 While exhaling bring the arms forward with palms touching each other.
 Repeat 5 times, making your arm movements continuous and synchronizing with
the breath flowing in and out rhythmically.
 Relax in Tāḍāsana. Feel the changes in the breath and the body, especially the
arms, shoulders and the back of the neck.
Benefits
 Brings into action all the lobes of the lungs for full utilization.
 Normalizes the breathing (slow, deep, continuous and smooth).
 To make the breathing uniform, continuous and rhythmic.
Limitations
No Limitation.
2. Hands stretch breathing

Practice
 Stand erect with feet together (heels together and toes 4 to 6 inches apart).
Relaxed the whole body.
 Gently bring your hands in front of the chest.
 Interlock the fingers and place the palms on the chest.
 Collapse and relax your shoulders.
 Close your eyes.
Stage 1: (Horizontal - at 900)
 While inhaling, stretch the arms straight out in front of your body so that the
arms are at shoulder level.
 At the same time twist the hands so that the palms face outwards.
 Fully stretch the arms, but do not strain.
 Now, while exhaling reverse the process and bring the palms back on to the
chest.
 Collapse the shoulders again.
 This is one round. Repeat 5 times.
Stage II: (At 1350)

 Repeat the same movements now stretching the arms above the forehead at an
angle of 1350.
 Repeat 5 times.
Stage III: (Vertical - at 1800)

 Again repeat the same movements, this time stretching the arms vertically above
the head.
 While moving up and down the palms should move close to the body.
 Repeat 5 times.
Note:
1. Collapse the shoulders at the beginning and end of each cycle.
2. Maintain perfect awareness of the breathing.
3. Exhalation should be longer than inhalation.
4. If required, it can be practiced sitting in a chair too. Properly synchronize the
breathing with hand movements.
Benefits
 Helps in opening the lower, middle and the upper part of the chest.
 Balancing Prāṇa.
 Promotes rhythmic breathing.
 Increases awareness of breathing.
 Improves concentration and calms down the mind.
Limitations
No Limitations.
3. Ankles stretch breathing (already explained)
4. Ekapādāsana
Practice
 Raise the arms above the
head and interlock the
fingers with the palms
downward.
 Bend forward slowly
from the hips, keeping the
trunk, head and arms in a
straight line.
Simultaneously raise the
left leg straight back,
keeping it in line with the trunk. The body should pivot from the right hip joint.
In the final position the left leg, trunk, head and arms are all in one straight,
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horizontal line. The right leg is straight and vertical. Focus the gaze on the
hands. Maintain this position with normal breathing.
 Come back to Tāḍāsana retracing the steps.
 Repeat the same thing standing on the left leg.
Benefits
 Strengthens the arms, wrists, hips and leg muscles.
 Relaxes the lower back.
 Helps to develop nervous coordination.
Limitations
 People with high blood pressure should not do this asana.
5. Utthita hastapadānguṣthāsana
Practice
 Focus on a fixed point at eye level. Bend the right
knee and raise the thigh as high as possible
towards the chest.
 Place the right arm along the inside of the right
leg and hold the big toe with the hand. Turn the
knee out to the right and slowly straighten the leg
to the side. Simultaneously raise the left arm to
the side to assist with balance and adopt gyana
mudrā. Maintain the posture with normal
breathing.
 Slowly retrace the steps to come back to
Tāḍāsana.
 Repeat the same on the left side.
6. Merudanḍāsana
Practice
 Bend the knees and place the
feet flat on the floor in front
of the buttocks, about half a
meter apart. Hold the big toes.
 Straight the legs and arms
raising them upward. Steady
the body, keeping the spine
straight, then separate the legs
as wide as possible. Maintain
the final position with normal
breathing focusing the gaze on a fixed point at eye level.
 Come back to Daṇḍāsana through the same steps.

Benefits
 Tones the abdominal organs especially liver and strengthens the abdominal
muscles.
 Helps to remove the intestinal warms and stimulates intestinal peristalsis,
alleviating constipation.
 It tones the sympathetic and parasympathetic nervous systems, strengthens the
muscles of the back and helps to realign the spine.
Limitations
 Should not be practiced by people with high blood pressure or heart problems.
 Slip disc or sciatica.
Deep relaxation technique (DRT)
Slowly slide down in śavāsana with the support of the elbows. Legs apart, hands
apart, palms facing the sky/ceiling. Let the whole body collapse on the ground. Let
us make ourselves comfortable and relax completely. We will now go for DRT:
Phase I
Bring your awareness to the tip of the toes, gently move your toes and relax.
Sensitize the soles and relax, relax your feet, loosen the ankle joints, relax the calf
muscles, pull up the knee caps, release and relax, relax your thigh muscles, buttock
muscles, loosen the tip joints, relax the pelvic region and the waist region. Totally
relax your lower part of the body. R..e..l..a..x….. Chant A-kāra, AAA….. Feel the
vibration in your lower parts of the body.
Phase II
Gently bring your awareness to the abdominal region and observe the abdominal
movements for a while, relax your abdominal muscles, relax the chest muscles.
Gently bring your awareness on your lower back, relax your lower back and loosen
all the vertebral joints one by one. Relax the muscles and nerves around the
backbones.
Relax your middle back, shoulder blades and upper back muscles, totally relax.
Shift your awareness to the tip of the fingers, gently move them a little and
sensitize. Relax your fingers on by one. Relax your palms, loosen the wrist joints,
relax the forearms, loosen the elbow joints, relax the hind arms-triceps, biceps and
relax your shoulders. Shift your awareness to your neck, slowly turn your head to
the right and left, again bring back to the center. Relax the muscles and nerves of
the neck. Relax your middle part of the n body, totally relax. R..e..l..a..x….. Chant
U-kāra, UUU….. Feel the vibration in the middle part of your body.
Phase III
Gently bring your awareness to your head region. Relax your chin, loosen your
lower jaw and upper jaw, relax your lower and upper gums, lower and upper teeth
and relax your tongue. Relax your palates-hard and soft, relax your throat and vocal
chords. Gently shift your awareness to your lips, relax your lower and upper lips.
Shift your awareness to your nose, observe your nostrils, and feel the warm air
touching the walls of the nostrils as you inhale. Observe for a few seconds and relax
your nostrils. Relax your cheek muscles, feel the heaviness of the cheeks and have a
beautiful smile on your cheeks. Relax your eye balls muscles, feel the heaviness of
eye balls, relax your eye lids, eye brows and the space between the eye brows.
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Relax your forehead, temple muscles, ears, the sides of the head, back of the head
and crown of the head. Relax your region totally relax. R..e..l..a..x….. and chant M-
kāra, MMM….. Feel the vibration in your head region.
Phase IV
Observe your whole body from toes to head and relax, chant AUM in a single
breath A…..U….M…. Feel the resonance throughout the body.
Phase V
Slowly come out of the body consciousness and visualize your body lying on the
ground completely collapsed.
Phase VI
Imagine the vast beautiful blue sky. The limitless blue sky. Expand your awareness
as vast as the blue sky. Merge yourself into the blue sky. You are becoming the blue
sky. You are the blue sky. Enjoy the infinite bliss. E..N..J..O..Y.. the blissful state of
silence and all pervasive awareness.
Phase VII
Slowly come back to body consciousness. Inhale deeply. Chant an Om-kāra. Feel
the resonance throughout the body. The soothing and massaging effect from toes to
head.
Phase VIII
Gently move your whole body a little. Feel the lightness, alertness and energy
throughout the body. Slowly bring your legs together and the hands by the side of
the body. Turn over to the left or the right side and come up when you are ready.
7.13.4 Yoga practices for longevity

 Prāṇāyāma
 Sūrya anuloma viloma prāṇāyāma (already explained)

Practice

 Adopt Nāsikā mudrā with your right hand.
 Close the left nostril with the little and ring fingers of Nāsikā Mudrā.
 Inhale and exhale slowly through the right nostril (Sūrya Nāḍī) only.
 As you inhale feel the whole body getting energized and light by the energy of
the Sun.
 Keep the left nostril closed all the time during the practice.
 One cycle of inhalation and exhalation forms one round.
 Practice nine rounds.

Note:
1. Time taken for exhalation should be longer than inhalation.
2. Depression patients may practice this Prāṇāyāma 27 rounds each before
breakfast, lunch, dinner and before sleep (4 times a day).
 Agnisāra
Stage II: Agnisāra (Already explained under section ……..)
Preparatory Practices for Prāṇāyāma

Cleansing breath (Kapālabhāti kriyā) (Already explained under section …….)
Meditation
Sun:
Keep the picture of Sun in which the sun is throwing his rays in the vast infinite
sky. The effulgence of Sun is giving energy and Vitality to everything on this earth
i.e. the whole creation. Remembrance of Sun and his effulgence starts enriching and
enliving each and every cell. Feel the rays of the Sun spreading from toes to head
experiencing the effulgence of Sun in each and every cell of the body.
Experience the vitalization of each and every part of the body with the
remembrance of the Sun. This increases the strength of the immune system,
increases the physical stamina and removes all depression, weaknesses in the body
and the mind. Go deeper and deeper into the mind instilling the brilliance, energy,
vitality, effulgence and dynamism of the Sun that charge each and every thought of
our mind, each and every cell of our body and bring revitalization. Let the
effulgence spread everywhere; the blissful effulgence; the effulgence of peace,
harmony and love. Let us salute to that Sun for giving us all that light and energy.
Meditation
Naadanusandana
A) A- Kāra Chanting
Sthiti: Vajrāsana
Practice
 Sit in any meditative posture and adopt cin-mudrā.
 While exhaling chant ‘AAA’ in a low pitch.
 Feel the sound resonance in the abdomen and the lower parts of the body.
B) U- Kāra Chanting
Sthiti: Vajrāsana
Practice
 Adopt Cinmaya Mudrā.
216 Yoga Education


 Feel the sound resonance in the chest and the middle part of the body.
C) M- Kāra Chanting
Sthiti: Vajrāsana
Practice
 Adopt Ādi Mudrā.
 While exhaling chant ‘MMM’ in a low pitch.
 Feel the sound resonance in the entire head region.
D) A-U-M Chanting (Optional for practitioners who have faith in any religion
other than Hinduism)
Sthiti: Vajrāsana
Practice
 Adopt Brahma Mudrā.
 Inhale slowly and completely, fill the lungs.
 While exhaling chant ‘A-U-M’ in a low pitch.
 Feel the sound resonance throughout the body.
Note:
1. Different sounds like A, U, M & AUM are produced loudly so that they
generate a fine resonance all over the body. (Resonance will occur only when
the frequency of the generated sound matches with the natural frequency of the
body).
2. These resonant sounds act as stimulations and the post-resonance silence
deepens the awareness and releases even very subtle tensions.
3. Therefore, while producing different sounds (A, U, M, & AUM) try to adjust the
pitch in such a way that a fine resonance is achieved.
Activity 20
1) Perform the practices for physical development and write your

experience about how you feel after each module of Yogic practice.

7.14 Summary
Dear students, this is the last unit on Yoga education component of the D.El.Ed.
programme which deals with practical/practicum aspects relating to all the earlier
six units. For doing different Yogic practices – Āsanas, Prānāyāma, etc. there are
certain general guidelines which should always be adhered to when actually doing
any Yogic exercises/ techniques. Apart from the general guidelines each practice
requires some specific guidelines also, which need to be strictly followed in order
that you may get best results. If such guidelines are not followed, sometimes some
particular practice may prove harmful or injurious to your health also. In order to
avoid any harmful effects certain do’s and don’ts have been clearly mentioned vis-
à-vis the particular Yoga practice. It is for this reason that for doing any such Yoga
practice specific guidelines have been given in this unit alongwith a step wise
procedure in each case. The unit also mentioned the particular benefits of each of
the Yoga practice.
After going through this unit you will be able to perform the relevant Practices with
ease. As Patañjali stresses we should be regular in our Practices which leads to
perfection.

1. What are the different forms of Prāṇāyāma?
2. Explain the procedure for Pūraka Recaka end Kumbhaka?
3. What different techniques can be used for memory development? Explain the
procedure of any one of the techniques.
4. Which Yogic practices can be used for management of anger?
5. Explain the procedure for anuloma-viloma.
6. What is trāṭaka? What are its different forms?
7. What procedures need to be taken when doing trāṭaka?
218 Yoga Education

Guidelines for internship
The given module in itself is aimed at self-learning. However, there are certain aspects
which can be better and appropriately learnt in the Yoga Institutions. Therefore, it is
recommended that the teacher education institution may find mechanism to see that
the student-teachers get attached with any Yoga institute as an intern for a certain
period which may be a few days or a few weeks, depending upon the availability and
suitability of time period and available other resources. The student-teacher as an
intern should observe, record in your reflective journal/diary, and analyse the
following:
 Yoga culture is an important aspect of Yoga training which cannot be learnt

through books. The intern should observe the customs, rituals, and values which
are being shared by the members of the institution where s/he has joined as an
intern. This internship would orient the person towards yogic culture.
 The intern should observe the approach of the Yoga institution. Yoga is a vast
discipline. There are several schools and approaches in Yoga. Each institution
follows a particular philosophy. The intern can gradually learn about the
framework in which the institution is functioning. It would help the intern to
develop an understanding about the particular philosophy and related practices.
Simultaneously, it will also help the intern to evolve her/his own framework which
could be more suitable to her/him.
 The intern should focus on the methodology adopted by the said Yoga institution.
The methodology may contain both formal as well as informal ways, and you as an
intern should learn these ways. This would in turn help you to develop your own
methodology.
 An intern should focus on the aspects of guru-shishya (teacher-student) relationship.
From books, the person can learn about the content and technique, but it does not
teach the subtle aspects of yogic practices which could be learnt through 'guru-
shishya parampara' (tradition of guru-shishya). Yoga is a spiritual discipline which
requires the transmission of knowledge in close proximity between guru and
shishya. This relationship also demands the respect, commitment, devotion and
obedience on the part of the shishya (student).
 The intern should also observe the management of Yoga classes and other co-
curricular activities taking place in the institution. This would help the person later
to conduct the Yoga classes and also related activities in efficient ways.
 You should find ways/means to get further significant experiences through such
internship, if possible with your teacher education programme, or even later. This
will further facilitate you to appreciate Yoga education more, and over and above
what you learned through this module and what your physical education/Yoga
teacher has imparted to you during your course of study.
Glossary
Abhyāsa Vairāgya Yoga: One of the types of Yoga in P.Y.S., whereby emphasis is
laid on an earnest practice a positive and indifference to the material world around.
Agni dhātu: Digestive fire which helps to assimilation and digestion.
Āma: The toxins accumulated in the body because of weak digestive fire.
Ādhi: diseases/disorders of the mind are called ādhi. Ādhi refers to the disturbed
mind.
Aparigraha: An act and attitude of non-hoarding of material things.
Aṣṭāṅga Yoga: A type of Yoga having eight limbs/components viz. yama, niyama,
āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi.
Avidyā: Ignorance of the anatomy of body or ignorance about of what is real and
what is not.
Basti: The Yogic process of cleansing colon part of the excretory system
Dhauti: The Yogic methods of ablution of body cavities through various means
Disease: A disease is a particular abnormal condition, a disorder of structure or
function that affects part or all of an organism.
Doṣa: Vātā, Pitta, Kapha
Health: Although absence of disease signifies one’s health, inclusion of physical,
mental, social and spiritual dimensions adds more significant meaning of health.
Īśwara Praṇidhāna: A spirit/attitude of a total & unconditional surrender to the
almighty.
Kapālabhāti: Forceful exhalation followed by a passive inhalation with strokes at
the region below the umbilicus.
Kapha: Bodily humor phlegm. Kapha is the glue that holds everything together
and is the energy of anabolism helping generative and regenerative processes.
Nauli: A Yogic Manoeuvring of rectus abdominis so as to give it an internal
massage, helping ease out congestion in the visceral organs
Neti: Cleansing process of nasal mucosa through water or rubber catheter.
Pañcakoṣa: Pañcakoṣa (Sanskrit: iapdks’k; "five sheaths") from root pañca, "five" +
koṣa, "body" — is the “five bodies,” or discernible “aspects” of man, arranged
successively from the grosser to the increasingly more subtle.
Pitta: bodily humor bile. Pitta is related to bilious secretion and is the cause of heat
in the body. It is the energy of catabolism that is essential for digestion.
Rasa (chyle): a milk fluid which draining from the small intestines into the
lymphatic system during digestion Sapta dhātus are Vasa, raktā, māṁsa, meda
(adipose), asthi, majjā and śukra.
220 Yoga Education

Saṃnyāsa: A renunciation of all worldly entanglements for pursuing higher

spiritual goals
Saṃyama Yoga: A yogic concentration when Dhāranā, Dhyāna and Samādhi
coincide together.
Swādhyāya: Self-study of spiritual treatises, study of /contemplation on the Self.
Tapas: A psycho-physical conditioning from all odds in one’s life for preparing
oneself for subtler Yoga practices.
Trāṭaka: Still gazing, without blinking, at the candle flame until tears roll down the
cheeks.
Vāta: Vata bodily air, is the energy of the body that moves like the wind and
causes flow in the body.
Vyādhi: It refers to the physical disease.

Wellness: wellness is a word used by behavioural scientists to describe a state of
dynamic physical, mental, social, and spiritual well-being that enables a person to
achieve full potential and an enjoyable life.
Yoga Darśana: Yoga philosophy that helps comprehend the realities beyond the
mind-body complex.
Yoga Vāsiṣṭha: A Haṭha Yogic treatise created by the sage Vāsiṣṭha.

References
Anantharaman, T.R. (1996). Ancient Yoga and Modern Science. New Delhi:
Munshiram Manoharlal Publishers Pvt. Ltd.
Bhavanani, A.D. (2008). A Primer of Yoga Theory. Pondicherry: Dhivyananda
Creations, Iyyangar Nagar.
Charles A. Bucher (1975). Foundation of Physical Education. St. Louis: The C.V.
Mosby Co.
Devi, I. (1987). Yoga, The Technique of Health and Happiness Bombay. Jaico
Publishing House.
Goleman, D. (1998). Working with Emotional Intelligence. New York: Bantam
Book. http//www.wikipaedia.com
Karambelkar, P.V. (1984). Pātañjala Yoga Sūtra. Lonavala: Kaivalyadhama
S.M.Y.M. Samiti.
Nagendra, H.R. (2004). Yoga for Promotion of Positive Health. Swami
Vivekananda Yoga Prakashana, India.
Nagendra, H.R. (2011). Prāṇāyāma, the Art and Science. Bangalore: Swami
Vivekananda Yoga Prakashana, India.
Nagendra, H.R. (2011). Yoga: The Path of Will-Power. Rāja Yoga, Vol. 4.
Bangalore: Swami Vivekananda Yoga Prakashana, India.
Nagendra, H.R. (2014). Yoga for Physical Stamina Development: Yoga in
Education for Total Personality Development. Bangalore: Swami Vivekananda
Yoga Prakashana, India.
Nagendra, H.R. and Nagaratna, R (2008). Yoga Practices. Bangalore: Swami
Vivekananda Yoga Prakashana.
Nagendra, H.R. and Nagaratna, R. (1998). Yoga for Asthma. Bangalore: Swami
Vivekananda Yoga Prakashana: India.
Nagendra, H.R. and Nagaratna, R. (1998). Yoga for Promotion of Positive Health.
Bangalore: Swami Vivekananda Yoga Prakashana, India.
Nagendra, H.R. and Nagaratna, R. (2008). Yoga Practices. Bangalore: Swami
Vivekananda Yoga Prakashana, Bangalore, India.
Nagendra, H.R. and Nagaratna, R. (2009). Yoga for IQ development: Yoga in
education for total personality development series-4. Bengaluru: Swami
Nagendra, H.R. and Nagaratna, R. (2011). New Perspectives in Stress Management.
Bangalore: Swami Vivekananda Yoga Prakashana.
Nagendra, H.R. and Nagaratna, R. (2011). Yoga for Creativity development: Yoga
in education for total personality development series-8. Bengaluru: Swami
Nagendra, H.R. and Nagaratna, R. (2012). Yoga for Creativity development: Yoga
in education for total personality development series-7. Bengaluru: Swami
Nagendra, H.R. and Sherley Telles (2008). Yoga and Memory: Yoga in Education
for Total Personality Development. Bangalore: Swami Vivekananda Yoga
Prakashana.
Pandey, V.C. (2005). Intelligence and Motivation. Delhi, Isha Books.
Ralph Teller (2010). Natural Health – Peak Performance – Longevity Lifestyle. 1.
Vigor, Inc.
Swami Satyananda (1999). Four Chapters on Freedom. Commentary on Yoga
Sutras of Patañjali Saraswathi. Munger: Bihar School of Yoga.
Swami Śivānanda (2007). Health and Haṭha Yoga. The Divine Life Society, 2nd
edition, India.
222 Yoga Education
Vinekar, S.L. and Swami Kuvalayananda. Yogic Therapy. Yoga Mīmāṁsā

Publications.
Vinekar, S.L. Āsanas in Daily Life. Yoga Mīmāṁsā Publications.
 Āsana – Swami Kuvalayananda, Kaivalyadhama.

 Āsana, Bandha, Mudrā – Swami Satyananda, Sarswati, Munger.
 Commentaries on Patañjali’s Yogasūtra by Vyāsa and Vācaspati.
 Encyclopaedia of Traditional Āsanas – Lonavala Yoga Institute, Lonavala,
Pune.
 Prāṇāyāma – Swami Kuvalayananda, Kaivalyadhama.
 Principles of Yoga Therapy – Swami Kuvalayananda Kaivalyadhama.
 RājaYoga, Swami Vivekananda.
 Sāṅkhyakārikā by Īśvarakṛṣṇa.
 Yoga Upaniṣads – The Lonavala Yoga Institute, Lonavala, Pune.
 Yogarahasya by Nāthamuni.

Questions for reflection

1) How will you keep a balance between your material and spiritual life?
2) How can Yoga help you in leading a healthy and balanced life?
3) Which book listed in the Unit 2 do you find very helpful and informative?
4) Which part(s) of these books do you find quite helpful in improving your health
awareness?
5) Are you motivated by studying any of these books? If yes, how much?
6) Do you make up your mind to take up certain practices for regular practice?
What benefits can you derive?
7) Has your perspective towards Yoga as a traditional subject changed? How?
8) How and why do you find this old science still relevant in present times?
9) Are you interested in suggesting Yoga to your family members and friends?
Give your suggestions.
224 Yoga Education

Suggestive answers to activities

Activity 1
1. Yogaḥ karmasu kaushalam means that Yoga is that which gives dexterity in
action.
Activity 2
 Considering Yoga as a belief, cult or ism, and
 As physical culture – aerobics and anaerobics.
Activity 3
1. Training of mind to achieve oneness with the universe; to set man free from the
cage of matter.
2. Sri Aurobindo, Swami Vivekananda, Sri Rama Krishna Paramahansa.
Activity 4
1. Yama, Niyama, Asana, Prāṇāyāma, Pratyāhāra, Dhārṇa, Dhyāna, Samadhi
2. Yama: Ahimsa, Satya, Asteya, Brahmacarya, Aparigraha.

Niyama: Sauca, Saṅtoṣa, Tapah, Swadhyāya, Ishwarpraṇidhan
3. Asanas are classified as: cultural, relaxative and meditative.
Activity 5
1. Prāṇāyāma are classified into Balancing, Sensitizing, Cooling, Resonance or
Laya.
Activity 6
1. Work with a sense of duty.
2. Work without getting intensely attached (focussed attention) to the work.
3. Never allow the anxieties about the results interfere with your mind during the
currency of the job.
4. Accept failure and success with equanimity.
Activity 7
1. There are two classical schools of Yoga: Pataṅjali Yoga and Haṭha Yoga.
2. Yama, Niyama, Asana, Prānāyāma, Prātyāhara, Dhārna, Dhyāna and Samadhi.

Activity 8
i. The two important classical schools of Yoga are:
1. Patañjali Yoga and Haṭha Yoga

2. Yama, Niyama, Āsana, Prānāyāma, Prātyāhara, Dhārṇā, Dhyāna, Sāmadhi
Activity 9
Sauca, Santośa, Tapas, Swadhyaya, Īśwarpraṇidhana.
Activity 10
Dhāraṇā: To concentrate the mind on one object for desirable length of time. To
develop good one-pointedness.
Activity 11
1. a)
 Annamatakoṣa
 Prāṇāyāmayakoṣa
 Manomayakoṣa
 Vijnanamayakoṣa
 Ānandamayakoṣa
2. State of complete physical, mental, social and spiritual well being and not
merely an absence of disease or infirmity.
Activity 12
Ādhi relates to mental ill health or mental disorders.

Vyādhi are physical ailments.
Activity 13
a) The five attributes of Sarvaguṇa are:
1. Fearlessness
2. Control of Sense
3. Straightforwardness
4. Non-violence
5. Trust
Activity 14
According to Yoga food can be clarified on Sātvik, Rājsik and Tāmsik.
Activity 15
Physical ailments or disorders which have their cause in the mind or psyche.
226 Yoga Education


228 Yoga Education

NCTE Regulations 2014: Highlights
NCTE completed and notified the revised Regulations 2014, alongwith Norms
and Standards for 15 programmes on November 28, 2014 under Government of
India Gazette Notification No.346 (F.No. 51-1/2014/NCTE/N&S) by following
the recommendations of the Justice Verma Commission (JVC) appointed by the
Government at the instance of the Hon’ble Supreme Court of India. The JVC
had suggested wide range reforms in Teacher Education which the new
Regulations 2014 have addressed. The new Regulations are an outcome of wider
consultations with stakeholders undertaken by NCTE.
The important highlights of Regulations 2014 are as under:
 A wide basket with 15 programmes is on offer, recognising for the first time
three new programmes – 4-year integrated B.A/B.Sc.B.Ed., 3-year B.Ed.
(Part-time), and 3-year integrated B.Ed.-M.Ed. programme.
 The duration of three programmes – B.Ed., B.P.Ed., M.Ed. – has been

increased to two years, providing more professional rigour and at par with
best international standards.
 Henceforth, in place of stand-alone institutions, teacher education shall be

established in composite institutions (multi-disciplinary or multi-teacher education
programmes).
 Each programme curriculum comprises three components—theory, practicum,

internship; and at least 25% of the programme (i.e., one semester in a 4-
semester B.Ed.) is devoted to school-based activities and internship.
 ICT, Yoga Education, Gender and Disability/Inclusive Education are integral part of
each programme curriculum to be taught at 18,000 + teacher education
institutions and be studied by above 14 lakh student teachers.
 More integrated teacher education programmes are encouraged.
 The teacher educator M.Ed. Degree comes with specialization in either

Elementary Education or in Secondary/Senior Secondary Education.
 Open and Distance Learning (ODL) has become more rigorous with built-in
quality assurance mechanisms. The norms and standards are framed within the
framework of Blended Learning.
 NOC from affiliating university/body is mandatory while making an

application.
 Provision of application, payment of fees, visiting team reports, etc. online.

Centralized computerized visiting team for transparent use by both HQs and Regional
Committees for inspection/monitoring. (For this, E-Governance is in the
process of implementation).
 Each teacher education institution to have compulsory accreditation in every 5 years

from an accrediting agency recognized by NCTE. (An MoU has already been
signed with NAAC in this regard).

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NCTE

Programmes Recognised by NCTE

 2-year diploma in early childhood education programme leading to Diploma in

 3-year integrated programme leading to B.Ed.M.Ed (Integrated) degree.

EXPERT ADVISORY COMMITTEE

© June 2015, National Council for Teacher Education, New Delhi.

Cover Design: Shri K. Vishvanathan, New Delhi

Printed at: St. Joseph Press, New Delhi

Price: Rs. 500/- (Student Edition: Rs. 250/-)

Unit 4: Applied Yoga for Elementary Education………………………………………… 77-90

New Delhi Santosh Panda

Diploma in Elementary Education 5

New Delhi H.R. Nagendra

Diploma in Elementary Education 7

New Delhi Juglal Singh

In main, the module comprises a total of 7 Units (6 theory and 1 practicum).

 Give a brief history of the development of Yoga through the ages.

Units in the Module

instinctive drive of an animal-man. The drive is featured by discrimination, right

1.2 Learning objectives

1.3 Yoga: meaning and initiation

Sri Aurobindo emphasizes on all-round personality development at the physical, mental,

1.3.1 Definitions of Yoga

Diploma in Elementary Education 13

Thus, Yoga is:

1. Explain the aphorism (Sūtra): Yogaḥ Karmasu Kauśalam.

1.3.2 Misconceptions about Yoga

 Religion – dogma, belief, cult or -ism

1.3.3 Basis of Yoga

1. Explain at least two misconceptions about Yoga.

1.4 History of development of Yoga

Diploma in Elementary Education 15

1.4.1 Vedic period

1.4.2 Pre-classical period

1.4.3 Classical period

1.4.4 Yoga in medieval times

Diploma in Elementary Education 17

1.4.5 Yoga in modern times

Swami Vivekananda summarised the Vedanta's teachings as follows:

 Each soul is potentially divine.

 This is the whole of religion. The doctrines, or dogmas, or rituals, or books, or

1.4.6 Psychological aspects leading to origin of Yoga

1. What is the goal of Yoga, according to Patañjali?

2. Who are the propagators of Yoga in the modern times?

1.5 Aṣṭāṅga Yoga or Rāja Yoga

Diploma in Elementary Education 19

purified by knowledge and austerity. It advocates the practices of intellectual purity,

According to the commentator Vyāsa, self-education or svādhyāya consists of scriptural

Commentators describe Īśvara-praṇidhāna, the last of the niyamas, as the dedication of

Diploma in Elementary Education 21

1. What are the eight limbs of Aṣṭāṅga Yoga?

2. Write the names of 5 niyamas and the 5 yamas in proper order.

Diploma in Elementary Education 23

3. How are Āsanas classified?

The next practice is the Ujjāyī Prāṇāyāma. It is a sensitizing prāṇāyāma. It consists of

Diploma in Elementary Education 25

1. What are different types of Prāṇāyāma?

1.5.9 Aims and objectives of Yoga

 Awakening to the real Self.

1.5.10 Yogic practices: Do’s and Don’ts

1.6 The streams of Yoga

1.6.1 Karma Yoga

1.6.2 Bhakti Yoga