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Ramaswami's (Indian Review 1977-78) Yoga Therapy Articles

1 Yoga, its basis, practice and benets -Article 1 by S Ramaswami 2What the four Chapters of Yogasastra say -Article 2 by S Ramaswami 3About Sri T Krishnamacharya, my Guru - Article 3 by S Ramaswami 4Prelude to the Practice of sana-Article 4 by S Ramaswami 5 On Your Feet for Asana - Article 5 by S Ramaswami 6 More Standing Asana - Article 6 by S Ramaswami 7 The Triangle Pose - Article 7 by S Ramaswami 8 The Supta Asana - Article 8 by S Ramaswami 9 Dwipada Pitham - Article 9 by S Ramaswami 10 Vajrasanam - Article 10 by S Ramaswami 11 Saravangasanam - Article 11 by S Ramaswami 12 Halasanam - Article 12 by S Ramaswami 13 Padmasanam - Article 13 by S Ramaswami 14 Some Simple Balancing Asana - Article 14 by S Ramaswami 15 Siddhasanam - Article 15 by S Ramaswami 16 Sirsasanam - Article 16 by S Ramaswami 17 Kapalabhati - Article 17 by S Ramaswami 18 Pascimatanasanam - Article 18 by S Ramaswami 19 Prone Postures and the Spine - Article 19 by S Ramaswami 20 Sagarbha Pranayama - Article 20 by S Ramaswami 21 The Kumbhaka - Article 21 by S Ramaswami 22 On Antaranga Sadhana - Article 22 by S Ramaswami 23 On Yoga Texts - Article 23 by S Ramaswami

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Yg_ffcnff-t

Yoga-lG Basis, Practice & BenefiG

$ S. RAMASWAMI, Trutcc, Eritlwwlurlt loga Hndhaa' MADEAS,

Yogcna Chirtrsy a Padena Vacham Malam Sarirarya Cha Vaidyahena I Yopalarottam Prevaram Muninam Patanjalio Praniali Ranatosmi h l'he term Yoga is bcing used qrrite extensively thesc dav" 16 .o"o*pais e variety of practices for diffcrcnt crds, Phyrical cxercirl, mcditationr certain Lriyas, mcntal attituC." towarda work and rcsuttg arc romc of thcm, .'n'idcly propa. gatcd and $iactiscd. Thir seriesof arricles is airncd a bringing tbe trrditional coDcept and practicc of Yoga ar . formulared by the great Patanjali. P a tan ja li we s a R i s hi . A .Risbi is one who cxprcsle! Truth as expcricnccd by him (Rahasassaryavachaaaha). Tbc Vcdas contain such crprcr. rionl of variors Rirhis, Actu-

Tbere derly lifc (dharma). wqr thc otter group of Rishir wbo promulgatcd thc Nivrirti Marga' rhe way ol ralvation, a frecdom from rcbinh, sorrow, anC suffering and ettaiDment ofpeace at heart. JanaLa, Yagnavaltya, Kapila and of coursc Patanjali arc forcmorr among them, apart fiom thc lcsr known whosc iombrtal words ariting out of intenre Semadhi are ro bc fourrd il the vast Vaidic litcrature, cspecially thc Upanirads. PATANJALI THE TWO P TIIS rlty Thc Vcidic religion io Lnown m Arsa. or rhosc of Of thc rix Vaidic Dstranas, Rirbir. Thc rcriprurcr, 'sccn' Yoga ir pcrhapc the roo.t or c:prcssed by thc Rishis comprcbcnsivc. Yoga, SamI' erc callcd Vcdas. ya and Vcdanta form a clore group of Darranas and rcvcal treclations Thc Vaidic (Deruana) bilongcd to two the hcight of Vaidic wirdom. catcgorirE. Pravritti Merga Ewn rhough rbcrc are somc diffcrcnccs DtDottg which cnunciated tbc various minor ritcs (Kartne) and these systems,onc with o dceP rdigiour urociatcd Mantrar, lcading rridy sill bc abtc to cerilY to worldly happiaco and or- reconcilc rbc apparcnt diffcr'

\ry

r-

intcgration. encer. There n no mrstating jali is of a vcry high order an Howcvcr, suffice thc Bcncral direction of tberc and thc choicc of words is it to say that cnquirier or thc .imilariry ol' admirablc. The systeB i! all system, basrerpcrienccr, ell arising out of comprcbensive, Bhowing the cally recoglizc itnmenre absorption in Trurh place, practice atrd the bcncthat activity is neccssarv tor (Samadhi)r fits of rany sub-systcnr of Yoga and all the constiiucnt Yoga, such ar Gnana, Bhakti' p r in ci p l es have a ce rt ai n Human happincgr is at its Karma, Kriya, Laya, Hatha. highcst when the pcople havc Mantra, About the Artbot Japa, Raja etc. Thc good health, express then195 Sutras have bcen commMr. S.Ramaswami,has been relvcr wcll and havc clear ented upon (Bhashya) in de' studtnt of PnJ Krishnamachatl oinds. Bhartrubari, the great rail by RishiiVyasa and fur. otstt two decades in theory and philoopher and grammarian ther clucidations (Vivarana) :tice of Toga. Aput fron cmpharirer thc necd for thc have been madc by Vacbas Togosanas and Prana2ama, has purity of rhree human acrivi- pati Misra. Another vivara' studi?d fogd texts such as Palantics (Trikaranasuddhi) and re- na in the name of Sankara' go!/a' fo gatulras, Halhryo fcrs to thrce great Sastras, charya alsr is availablc. as , Upunisads Chandog2a, viz. Medicinc (Vaidya or Tailhiil a,Sact asaa tat a, I saoas7a Chilitsa) Grammer (Pada or Gita etc,, Adh2a\ona (chant' ON'fHE TYORD 'YOGA' Vyakarana), and Yoga as thc ) of the whoh of Taithirilo The oost common inler' rcspcctivc means for the puri. of Tojur Veda fication ofthe rhrec karanas, pretation of the word loga is laii sads, M antraPrusanam etc viz. of Body (kaya), Speech integration, derived from the Has ol. from tfu Athalta. root Yuj (Yujir Yoge)' Such (vaL) and Mind (Manas) an integration would require two separatcthings or PrinciP' SUTRA LANGUAGE les (Tattwa) and a novcmcnr And Maharishi Patanjali is between cach oth.r, necessitbelievcd to have wrirreu rhc ating activity in atllcast eith' 'trcatisc on thcse rhree sub- er of the two principles. Yoga jccts. Lcgend hes it that whcn is, thcrefote, both the mear,s an ancient people suffering and tbe actual merger of from tbe defilcmcng of thcir leparate Tattwas On this activitier' pra).d Ishwara for baris, many yoga sYstms guidancc, Patanjali in thg have come into vogue-some form ol a scrpent fell into Vaidic and some others non' Vaidic. The conjoining of tbeir praying arms (Patam f t hc sc Jivatma and Paramatma is A n j a h) an d wr o te Sastras, as b cvident in thc Yoga, as per Srimad BhagaDhyanarloka appearing in wata. Therc arc other scbools rhe beginning of this arti. which proclaim that thc conclc. Thc Yogasastra itsclf is joining ol Prana with APana' wrirtcn in crypric aphorisml Sakrhi in Muladhara and Srva (Surra) in four ChaPtcrs. in Sahasrara or mind and Bcing ured by a grammarian, setf as thc goal of Y..ga and thc Sutra languageof Patan. enunciare lhe means fur such

in the form of encrgy (Agni), visesha), unaffccted by affiicr. air (Vayu) fluid (ep) and ionr (Llera), dced (kerme), solid (Prithvi). lt includcr result of action (vipaka) ot tbo ihe 6ve instrumcnts of pcrcepdmirc ficr action (Asrya). tn tion (Gnanendriyas) and him arc contained ell potenthe f,ve inrtruornts of action THA PRINCIPLE3 tial Lnowledgc or onnisciencc (Karmendriyas) "HREE. and the (Sarvagna Bijam). He is the Patanjali, in the rreaticc on mind (Chirra) which is evcrfi rst teacher (Purwshamguru) Yoga, recognizes three dis- ch a n g in g w ith r h r e c q u a li ti e s but unlimited by tirne. Hc ir principles (Tatrwa,1. which arc clarity (piakasa), !1", known by the repetition (J8pa) Thcy are (i). purusha, (ii) pre- activity (kriya) and inerria ofHiisacrcd word Pranava. k r it l (iii) f5 ee y a. I r i s ne ces - (Sthithi) Ir coutd be observed the japa being done by con. sary to dilate on thcse thrcc th a t cve n th e m in d , wh ich templating on thc Eearing a littls rn6yg, could be misrakcu f o r of rhe mystic syllable. Such one'l sclf is actuallv oarr con'et nplation r eoovcc aII Purusha lirerally means thc of thc observed ar all rhc interference! (antataya) in ' i n dwe llin g p r in ci pl er , I r i r mental Eodification (Chitta. the path ofYoga. a ls o k no wrr a s t he obge rv rr vri rh i ) in cl ud i ns) r h e .l _ exirt - Geli6g, (Asn,iro) are (Drasta), the experiencer overseen by the indwelline FIVE MENTAL LEVELS ( B h ok ta) , t he ow ne r ( Sw am i o r At ma ), the l i v i ng enr i t y Purusha. Prakriri can be oi Vrasa, rhe commeotator t , !l : i) f inte l tig en ce ene rgy n o u see xce p t to r h c A tma n mcn" orr the Sutras, classifieA a n d -r h e in d i v id u al so u l ( Chir hi S a k r hi ) e t c. U iva ) tal levels of humanity into A cc ord _ m a kF s u se o f th is p ri n cip le ing to Patanjali, the self or elther _ tor experienccr (Bhoga) 6ve. At one extremc is rhd Arman is toral intelligenc6 or renunciation (Apavarga). Kshipta or demented condi(Drisimatra) pure lSui'dha.r The dichotomy (Vivetai if tion, which group hcts con. and nonchanging; howcver, is centration. There are then eonsaraind to oversee thc A tm i c p o wcr (ch itisa L th i) n d a m e n ta l p o we r ( ch i r ra r a kth i)is those who are in the covcred preseniation of rhe mind or tofallt infatuated rtagc (Chitra Vrirhi). In normal ttre greatestrevctarion of the (Muda). Such pcople do not e x i s re nc c , thc r c f or c, e ren Upanisadic philosophies, and is of immense practical urc ro admit evcn the reparate ehF though Purusba ig differenr stenccof the distinct indwell. from rhe engulfing miod, it is rh e sp ir ir u a l as p ir a n t. ing intelligtnce principle not entirely frcc ofit. (Purusha) or the all - pervadWARA ing unlioited cosrbic princi. Unlike sankya' erpccially ple, Iswara. They live by thc Prakriti or creared prin the Niriswara Samkya philo' dictates ofthe gcnsesand 'thc ple is rhe **ra.oririr"l' sophers' Yogarecognizer rhe undiffercnriating mind arrd i*,ogy.-, u* rii"ilil.1 are affiictcd. The third, rhc restlcarstage (viLshipta) is onc It includcs everytbins rhc in wtiich tbc individual lean8 i"*""", obscrvcr (Drashra) exp-cricn- ;;;;;,;J;::"",iJ even though. ro gea a hang of towards realizing his truc J, is rhe phenomenal the term-is-b.-yo"n"j-rf,. ".t... .orn. natrtre, but ir constanrly dls. world,Eadc upofitsfivebasic prehension of many minds, tractcd by the srnrcs rind a glojt asPggts (Panchabhur4) miod afiicreil by acquircdhr. l"wera oI spacc (Akasa), and mattei lccordrngtopat..i.li, is one speiial pur*.t a(,pu"urU" biti (Samrlara) arisirit out of

power (Saklhi) and thcre is 'no Tattwa without its dirtinguishiag characterietics (gunasJ.

u,,dio. "*p,.,,,htu';;;";;;: t'lT::.:l ;':;"'i;. ;:*:

bcginninglessprevious karmas. Thcy altcrnate bctwccn several cxpericnces (Bhoga) and renunciation (lpavarga). This ir rpiritual restlerlness discer' are dissatis' nible in. all who ficd with mundane and Phenomenal existence. Such pe:ple do occarionally get inlo n st a teo f total ab so rpt i on i n a higher principte or a statc of Samadhi. but such experichces are few and far between and according to Vyasa will not come undef the term Yoga. Without the grace of lshwara and practite of renunciation, they continue to be

in thc are

state

of

restletsness.

However, known

practicc

when they take up they of Yoga, as to Yogaruda, .trcad the

remains undisturbcd by senses or gamskaras. This

Nirodha timate

is called
stage and is the objective ul-

those wanting path of Yoga. SAMADHI

: TWO

KINDS which called and un' (Nirolead

levels, othcr Two are Yoga fall into focussed affectcd dha). (Ekagra) or These

of Yogasas. tras as propounded by Pa aniali. This Nirooha is beyond

protected actually

the five arimatc mental statcs (Ckittavrithi) in which the m i n d e x i s ts a l l th r ou gh Ii fe. What ta l are those normal mens ta tes , w h i c h the Yo g t ra n s c en ds to r ea c h N l r oWh at dha? th en h ap pe ns Are to Chitta and Purusha? benefits other there Yoga than the transcendental?

to two kinds of samadhi, one in wh ich th e m e n ta l e n e rq ie s arc absorbed in a single item or o th e r Th e ob ject . Samadhi is one in whieh the mental energy (Chittasakthi)

.<.

folf

lfcrpy-n

Wh thc Four Chaptcrs say of Yogasastra.

81 S. ,|AMA,\WAMI, Trurtcq Krishumaluya toga Manlinm, MADRAS.
(apavarga), The eriringout ofrcnunciation Maherirbi further nanates thc incidcntal bcncfitr at each ,tep lo cncourage the Abhyeri lo trcad tbc path of Yoga, * rhe milcriones mention?d at appropriate placeg alro hclpr him to chccl for bimself the pro. gresr he is maLirg-or the lack of it (Alabdabhumitatva), and work rowards the difierent lcvcls ofrpiritual cvolurion. Obitta ir always in some active or knov,'. ing ttate (Vrithi) or thc orher. Yoga, in one !6n!c, ir tbe maintaining of onc idea in the qiqd, to thc exclusion (Nirodha) ofall othere. COMBINATION OF CUNAS

Aabahu Pururhaterao Srntrcbalraridharioan

Sahrrn Siraram Svcteo Prrnrmg6l Petanjalim lt

li

Feranjala Yoga Sasrra ir of four chaprcrr Peda-dcals lPadas). Ttrc frn; -Saoadhi with rhe neaus of attaining mental clority (Chttta Suddbi) and the oubscquent uscofruch a clear mind for diffcrcnt tindr of intcnrc conoentrrtion (Saradhi). Sincc, mcnral clarity ir not posrible for a Ecrsonwirh c discercd body, weat rcnser and onc engaged in indis. crimirntc (Adharuic) eoiviricr, tbc recond Pade deals mainly with certain prcrcquicirer to Yoja (Purvanga) aod thc oeans a:rd efforts Dcccsrory for anaining a healrhy and senritive body. Thcse practices ere known as Bahirange redhana. Thc third chapt6l I confincd to the aeans of the rcfineoent of Ecntal pcrccptioa rnd,intense concenration, lcadiog to 'rhc'lnalrery of thc mystericl of naturc (Prakriri) and a conrcqucnt ecquirition of imoensc lup?r.natural powar (Vibhuti). Thclasr chapcr, Kaivalya peds, dercribcs rhc evolution ofa derachcd uind, yearning or gravirating towardr lodcpendence or kolation (trleirdlya), r6ultingit rlrc,height ofhappinerl (SuLhanra) and rblolutc mental pcace (Pr:aripramva). tt onld thcreforc be obrcnvcd thlt th. Yogarrtra .at oncc dcab wftbncnalieic' (dhrtmic),'pbyrical, phyrio. loqirnl, psyoholqfial, marcrirlittic lPorurhrr. tbe'l rnd lFrhuat. lt rbbrrr tbe ray for bappincrs, borh wo,ldly (tbr) end rbrt (para)

It consists, as has been meniioned, of tbrcc basic guna6 ot constitueDt characteristica, viz., Sattwa! whrch har tbe function of clarity (Prakhya), incersant activity (Pravrithi) and Inertia (Sthithi). But these thrcc cgnraituentrdo not work in isolation, though thcy have Eutrlally opposing luactions, Beciuse ofa number of factors, such as Prarabdhe, acquircd habits (ramskaras), tvpe offood,asrociationalinflucnces (Sanga) ctc., rhe prcdominarrceofcach ofthc gunas varics frop person to perlon and also from time to tinc, maling distinct perronalitic! with fluctuadng ovcrtones, ailrong people at latge. h ir how-ever the courcntion of thc great Rlrhi tbar it ig possible to changc thc Eental metrc up of individualr end also rcduce thc violcot paioful gyretions ofthc mind'(hlasa) by Yogic prscticc. What arc the pcrmutarions

arpcct! of Prakriti-if hc so daircr. Tbis rtage is called the Dbarma Megha-a mind full of According to Vyasa, when Chitta ie ordcr-and bir undcrstaoding of primarily constituted by purity (Satrwa), but everythiog ir abrolutcly true (Rtambhara Pragna) irfluenced 'equally by Rajas and Tamas, luch and a pcnon tends towards thc acquisition of hencc uncontradictcd. Hc realizc! dirccrly power, preltiger property and pleasurable that thc relf (Atman) har a nonchanging experiencesthrough thc senses. It ig bcceure character (Aparinamirwa), has the power of of this opposing charactcrisrics of Rajar and pute consciousncssalonc (Drisimatra), uncontaminated by various mcntal prerentaTamas, resulting in continuour distraction-a tions; unrestrictcd in ite underrtanding (Anandistraction which prcvents hir mind from coniemplating on pnrc self or Ishwara ouc tha) and is differcnt from his own Sattwic ger occasionally *iif&"wo, but is repeatc. mind. This is distinctive knowlcdgc (Viva dly addicted to powcr (Aiswarya) or objccts kakyati) the highest realisation ofa lrnowing mind. But, when tbir rcalisation or ofscnses(Vishayay. "ven knowlcdge (Pragna)-which is rtill an erperi. cncc of the mind-is excludcd by tbc Obitta, WHEN THE MIND EECOMES PURE it is called Nirbije Saoadhi as thcrc is notbing to understand or realize (Arampragna. If on the other band, hc is prcdominently influenced by Tamas alone, again causcd by tham). In that srate, tbc Chitta just remainborn uaits (Prarabda), food and association, ins dormant witb tbe constituent gunas in an stagc(Pratiprsava) and thc Atman he is inclined rowards corruption or unlawful unrrlanifest acts (Adba'ma), suffers from confusion and 8tayE put as it were in its truc torm, rransignorance (Agnane), infatuarion (Avairagya), cendiog ,ime aqd the cycle of birth and death physical and prychologial. Yogi!, weaknesgand a disbelief in evcrything bcyond borh the impure rcnrual pcrceprion-sucb as Puru- Rishir, Vedanrinr go into ccstecy, trying ro sha or rhc cormic cntity, Iswara. l{hcn .QcrDlainrhis Nirodba Samadhi and could only howcver, by thc practicc of Yoga with thc eay it is indescribable .and cannot bc comprehcnded by an ordinary mind. lt t! truc Niyamas, if the vcil of Tamas (Tamovavaranam) is merhodically reduccd, and only a that Nirbija Saoadhi may be an ideal, but it trace of Rajas rcmains as an inf,ucncc, sucb is a lo3ial conclusion of the progrcssion of bcncfit o1 a Sathwic person acquircs a higb degree of Yogic sadhana. The primary mental clarity, and conscquently rends ro, Yogasadhana is uncontradicted tnowledgc wards order and virruc (Dharna), wisdom (Pragna) and tbc incidenral bcncfit is rhc io physical and (gnana), Vairagya progrcrrivc (dctachmcnt) corrcsponding reducrion and supremc powcr (Airwarya). Then, cvcn mentai afl icrions (Klera). as the tracc of Rajas ir removcd by furthcr _ TWO CLASSBS practice of contcmplarion (Anrbaranga ead. YOGAIIITA$g hana), thc Cbitta becooer pure (Sattwic), realizer the distinction Ar mcutioncd carlicr, rhorc cngaged in bctwecn Intcllcct (Budhi) and purc intelligence principlc (Purthc pr.cliFF ofYogl can bc clarlificd into two usba). Hir mind bccomcr ro rharp (Kurala) -lhosc carncrt ro gct ipto thc psth. of Yogr that by direcring hir mentsl cnergict bc gcts (Yogerprqlrhu) aod rhocc who arc elrcrdy a thorough undcrrtanding of cvcry and all in the path of Yoga (Yogarudha)which

and combinations pcrsonnality?

of gunas

and humrn

(3) There is yet another onc called (l) The attitude one should dcvelop Vishayavati Pravrirhi. It ic common koow' towardr all othcrr is rakcn up 6rst. Sincc a ledge that objectr are 'pcrceived' by the Yogiis afarsclf-re.lilation, hc should dcve- lenscs-tbey arc felt, smelt, seen' heard and Iop a mind which ir not distraoed by artiruder tastd. Howevcr, wirhout the objccts, it har of other! towardr him or among theoselver. becn found that Yogis corrld get thc variour Tbus it is prescribcd rhar he should develop sensalions-of a highcr ordcr-by Samyama a spirit of friendlintss (Maitri) towards rbosc on specific ceDtres or placcs in the body, that arc conrcnrcdand happy (Sukhi). Then lrom whcre the sensations arise, lt is pos'ible' tberc arc tbo6c wbo ruffcr (Du[[a) from the undcr proper guidance. lo focussattention on thrcc tiads of affctions (Taapattya) and he these specific ccntrcs to gct mental fit ity. would havc extrcme couipasrion(Karuna) for Nasagra or bcginning of nose is the spot from tbem. Tcwards those who trcad the path of whcre smcll is believed to originate. Simiviltue (Proya) engagcd in prescribed duties larly one caa direct aucntion to rhc Diddlc lnd scl8ets ecrvicc, hc cxtendr a rpirit of of thc cyrebrows (Brumadhya)-the cenrre of goodwill arrd appreciation (Mudita). But sight, which practicc, called Rupa Pravrithi rowards the majoriry who are influenc.dby is neccssary for mcditarion of dvotecs on Tamar - rhose rhai .r" ,,".pi=ffufi, Paradevatas. When such "one.pointcd atrcnhc will be indiffcrcot (Upcksha) -an indiffction )eads to intense concentration, the sensarcnce ariring our of beno,eleocc. Thir atti' rlons one gets are luperior and are out of rhe tudinal changc in a Yogabhvasi, gives rise to ordinary (Divya). an uotainted virtuous mind. And a puriVithayaoatiao Prauritirtt panna f,cd mind thus becomes onc-poioted and Monasasthithi cvcntually atraiDsscrcnity, Nfiandhini tt Maitri Karuaa Mtdita Upelcshatam SakhaDt kka Pun2a Apurynnam (4) Anotbcr practice calls for attention B hooana s C hitt apresad ta otum 9n the principle of light (Jyotis)' called Jyotishmati Vrirhi. lt i! rhe rcalization of TO CALM THE MIND Yogis rhat all higher and divinc experiences (2) Yogr rhese days is much associarcd rakc placc in the rcgion ofthe bcart (Hrida' with Asana! aad Pranayama. Patanjali sugg. ya), It ia said tbat thc hcart-lotus lHridaya' crtr a spccial Pranayama for thccalming of tamala), normally is closcd and looks susan agirercd mind. Hcrc thc one object of pcnded but luminous-as vividly describcd in conteoplation ir Prrna irrclf. In rhir pracric Prurhasuttha. thc copharir ir on breath conrrolr cspccially, long inhelation (Prachardhaira) and rcrcntion PadnakosaPadikosam .t5slarion (Vidharane). Thir practicc Hidatam cha Abhaladho Mt kham I .t"r

crtcgory of pcople have a balanccd mind (thmahite Chine) and rr such arc 6t for Samadhi. I{owiver even thcv c.n attain tsoidbi .only by Antarangaradbana, cr tbc precticc of one-pointedncl (f,kegra). To facilitate ihem, Patanjali advocater spccific Yogic practices oD one dirtinct principlc (Ekatatrrabhyara), ruggcsrcd by thc Sartrer for elcansing the mind.

that can bc aitempied by many, howevcr, requircr proper guidance and consistcncy. An awarcncs ofPrana moverncnt (ranchara) b neccrsary. Prachanlhana Vidhoranabhlam Va Pranasyall TO GEf, MBNTAL F1XITY

It ir hcre, the vlrious feclingr alrociated with be ego (Ahanta. Asmita ctc') are raid ro irc cstablishcd. It ir aho the seat'ofPara' matma. Tayas Sikhgra MailhY Ponmathma Vyavastithaha I ATTENTION ON THE SEART NECION By dirccting atlention to rhc hcart regioD (after coosidcrable practice of Ptanatama) and particularly to tbc centrc and'indging' Atman in rhe form of o bright sPot of light (Jyotis), one's conlciorrsne$ gctr close to Atman and thc mind bccomer frce ftoo 80rrow. Visola u fuotinati i 5. Shedding dcsire (Vite raaga) for er. tcrnal objects add rcnsation (visaya),. by coDstant enquiry is also anorhcr Dethod, which is very important for Yogabhyarir. Altcrnativcly, it ic rccomocnded that ooc can repcatcdty be thinking ofa perroa wbo ir dcsirelcs. God in Hir boundlcss compaosion crcatcs grcat rpiritual rouls for tbc beaeft of evcry Sencration ar objcck for contcmplNtion and subsequenrcmulation. Thur, mAny dcvotees of cxtraordinary cpiritual pcruoniSpr do get Eenral clariry by conrtantly thihLing about their saviour or Guru. Vitanga Visha2amu chittam I 6. It is evcry onc'r Gxpcricnce that out of sound slccp, one gcr a rblaxcd dild clcar mind. This is callcd Sathwa Nidra. In romc Vcdantic literaturcr, it is jraid tbat in such a Nidra, the Jiva gcts ocr'ged (Mclani) witb rhe Univcrsal Lord. By constantly .rcncrn bcring tbe pleasant restful fccliag iit blcep, ooc can gct a dcgrcc ofmec6l pcace, Fudbbr rhcre arc many piour peoplc or dcvotcc! who, oncc in a lifc tine or infrequentlyr .get I divinc drcam (Divyr Swapna) :and cxpcri. encc a blirrful fceling (Anandet, tbc flilc of which thcy or orhcrg O.o"'nor:icrpcricnced il rheir normal waLing rrate. By not ignoring it but cons.anrly raLirg rupport in thet divioi vision, one can cultivare calnness of mind. Suapna Nidra Gnana Alambanam oa l

?. Thc veriour riturls, uPar' ndE clc. in the Sartru ercill The Hiodu iiitcndcd forcltgra. rcli!{on ls qf tqncritieircd for thc multiplicity of objcco of wonhiP ati ttcllics, ctcnl ar our Vcdrr otc kwarli tLc proclaid

il

ftiir ii mainly to take cdre of thc difiercn. cer in inclination evcn emong thac religiouRccognnizing sly oinded. rbis, difflrcnr merhods of uorship (Matha) bave cooe into vogue. Adi Sanlara ir credired wirh. cnabli. shing six such major rcho:lr of wonhip (Shanmatha) which arr Ganrpathye, Souia, Veishnava, Saivi, Saltha and Kaumara. Thcrc wdll tnoi,vri Matbar erc srill prcvelant in EAhv Hiridu farnilci and rocicties. Thir mcdiratiort (dhyanal al pcr onc'l tradition and practiea (Abibila) alro ir a hctp in Yoga. lctha Abhinqta Dhidtitit o, I Tne above Yngic practicet, help mcntat claritv and firlly of mind. When once an Abhyasi is ablc to get fixity earily. then other kn6wing stacs (vrithis) bccotrrc reduccd (Lrhina). Such a mind ir cooparcd to a high qualitv jewel (spathikamani) and can grarp any idea or objecr prescntcd to it, jurt as'a trinrp'iient ipotkss SpatlLl talei on rhc huc of Iny object ncar ir. Thr Yo$ can thcn fr his mind on anythinS, from tbc Einulcrt ro rbe rnolt complicqted idca This Sadhaoa, by which thc mind bccomer oergcd, er it were, with the objcct of contenpla'ion ir r l callcd Samapathi or Sahrje Samadhi. IflHAT Of THB FICI$.E? Tbelt prtdiccs 'irt velid, ar hcbtioncd carlicr, for Stmihlte Cbitras. Bur, wbat of rhoce, whosc mind arc corutantlv Doving oo objectr and alnrayr f,c*lc (Vnrihaor), e:ternll ruffcring froo aflic-1jgyq (klen). but bavc a splritlral yeafhiDll-. For ruch hginnetr who Prte. w{lh to iahe tir yogla (Yojtruru}rhu), njali rccommcndc Kriya Yogt, in thc rccold chagtcq, Sadhana Prdr. [t irofimportancc and in\crcrt to pcoplc at largc. Evin hcrc, diffcrent schoolr irf rrdhaor rrc picrlclant. I proposc to erplein rhe metho. dology (Pddbethi) of our Acbarya, boed on hir vrlr erudirion, cxpcriencc alid Varidic tradirion, in thc comrng iosucs.

t.

About Sri T. Krishnamacharya, Guru My

fu RAMASWAMI, Trustc. Ktishnamacharya Toga Mandbam, MADRAS.

Srimatc Aaantala Nagaruja2a Namo Namaha .Asmadacharlx bhyas Saraebhyo Namo Namaha, Sri T. Krishnamacharya is onc of Indie's best known Iiving authoritics of Yoga and Hindu Sastras in gene4al. Born in the village of Muchulunte, in Karnataka State in 1892,he hails crom the family of the Yogi Nathamuni, who livcd during tbe 7th and 8th centuries of our era and is temembered for such works es Yoga Rzihasya'and Yoga Tathva. As a boy, Sri Krishnamacharya's tcacher was his fatl er, Srinivasa Tatacharya, .a priest and a religious teachcr, who gavc his son a thoroughly traditional education and had begun instructirg him in the elements of Yoga when his untimely passing away interrupted his dcep rtudy, unforturately. At thc agc of twelvc, therefore, Sri Krirhna madc. hir way lo Mysore City ard there joinrd

s ch o l ar s , Va m Bhattacharya,

a na c h a r ya

$auganatha Jha and other well kr-own scholar-teachers of Indian philosophy in the early vears ofthe c e n tur y . fn the n ex t l i r l ea r s Krishnamachar\ a was .iwar ded several dcgrrc"., rrr luding' Yog a Sh i hh r rn ar r i

S a mk hv a M i mam s a ratna Hirrdu bad,

T i r th a, N v ar a c ha r},a, Vedarrta \,'aqeesa, Nvava :rnd Veda such Kcsari as f'ro:rr Kashi Allahaand utrir':rsities

Universitv, Caltutta,

Baroda

D a r b han ga I NS EAR C H

U n i v r r s i ti e s . OF A GU R U

th e lr 4 a h a ra j a ' M yso rc Sanskrit College. At the same time he tcok up th study of Sanskrit grammgr (Vyakarna) and logic inyaya) under Krishna Brahmatantra, the Swami of Parakala Mutt ard the Guru of the Maharaja.

But ever sir.t:e the death of his flather he had been withont a guru Yogic with his whom he could and practice. continue Obviousli spiritual

and he was not satisfied but with mere Shastragnana, Yearned for the realisation as

studies

After 6vc ycars of study, l 'is wa y to felt he had succeeded. He h e we n d e d continued his learned of the Yogi RamamoKashi ar d un d e r th c g r e a t hana Rrahmachari who lived stu d i e 6

our attcient experien' ed by He always hoped to Rishis. fi - d h i s Gur u ar d i n l 9l 7 he

l -, -.

with his family hear the Manasa Sarovar in the Wesrern Tibctan region. As soon rs he found the necessary means to make the travel, he proceeded to meet Yogi Brahmachari, who accepted him as his dirciplp. Un{cr hiq Guru's tutelagc Krishnamacharya was initietcd iniq ell aspectsof Yoga, including its therapeutic applications. He roamed about thc vast vegetation kingdom ofthe mountains and learned about the extraordinaly herbs 4nd theil efficacies. He learned hundreds of . Asanas, varieties of Pranayamas, Dandhas and Mudras and number of variations in posturcs, breaths etc. and achieved a complcte mastery over body and mind, to such an extent that hc could control the involuntary funetions as well. These siddhis^ horlever, did not detcr him from his comp lete dcvotion to his Guru and total surrcnder to Lo d Narayana. His faith in .the Sastras, even got strengthened by his actual physit.al, physiological, rnental and spiritual experiences. At this ripe age of85, he continucs to do his Nitya, Naimithika Karmas and his daily, elaborate pooja of Lord Narayana during the three hours Prior tr) sunrisc, apart from yojic vyay2ya6a.

a married lifc, As he was s became his disciples. They rcholar in Sarulrit, hc natu- in turn kndlcd in their rally bcgan to rcccive offerr pcoplc a rencwed respcct from various universiticg to for this ancient subjcct. head thcir dcpartments ofphilosophy and religion, posts for This had repcrcussions in which he was so emine4tfy thc wqt. Some d.lhe Britisgusliflcdi but to r*nlecment hers end Euloiiatrs who wcre of everyonc he. chosc to ta&ing interest in Indology teaph Ypgn inrtord. Wh en fttqucntly. visltecl him. Wcstprofessional colleagues and ern scientistsand doctors rcad relatives found him stcadfast with great intcrcst about the in his decision, their amaze. reputed ,powers' of India's ment turned to ridicule and logir, an{. qtany eamo to Gycn opcn abure. S*$, his India to verify tho claims frrm rorolve, his erudltisn itid themselves. $ri Krishnarnachprofcicncy woq sornc t!hcarya submitted himself willt4nt r$pect, and eAe by ont, ingly to all such legitimate hir criticg grcw les6 6tpcrrlF. scicntific curioritics. To people Indced, somo evcn bocggq. lis suth as Proftssor Wenger of students. Califbrrrla and Doctor Theresc Brosseof Pdris. he showed that frrtT tg64 c$|*f|tl srechanical and electricay actlom ofth heart could tic As Krishnanacbarya\ $ilr- modified at will, and to other tation grew, eo drd l|e .carnest professionals" he desprcad ofclassical Yoga. in monstrated stoppege of the 1930, thc Mahqraja of &lfr$e pillso for ov.f two drinutcs, bcceme his studcnt. So nr3h and so on.. (hith did hc place in thc &mr' lsy-scholar'r grasrqq$ conqrcErtOIrVlD NElt SYITEU hension of Yoga, Sanskrit arid There are special rparks of a wide rangc of our Sastrasr that he considcred Krishna- Sri Krishnamacharya's teachbasgd.on tradition, his '!ach.4rya as his Gwu. At the ings, Maharaja's 3uggestbn hc sta- own expiricnc.e and irr\ovative blished a school of Ycgc m experirpentttiorls. Apart from the palace, itself- tho A4ysorc his Guru,. hd stude{ various Sri Yogashela and ftorn this lystcms ofYogic pradtices in base,Krfuhnamacharya ca:ried differcnt parts oflndiit, cspcon his tcachings for the next clally in the Punjab and twen-tyfive years. From timc Ncpal. - relcarched. many to time, hc travelled in parts rncidnt Yoga to(ts in palio He returned to Sputh Indiar of India, preaching. Yoga lcaves and evolYcd a rystem in l924and, on tbc eommand and in thir procols, maoy d which h uniquc, The numb6 of his Guru, sattlcd down to thc Mabaraias of thoae dalr of annae and dreir'variarion'c'

in his repertoirc is enormous. For instance in Padmasana alone, or in Sawangasana thcre are very many variations possible. Furthcr the usc of brcath to synchronise with movements in asana, thc urodrfication of aganas and brcathing pattern to suit each individual. case-as if tailor . made- and an appreciation of intirnate relationship between bdy, mind and brcith, which is accomplished by combining amuar,breathinganddharana-, es enrrnciated in the Sastras, the emphasis on (imaging' " peacefut Devatakara (srbh3sraF) Bre F+r of rhc qpqi*;,

markshismethodorosyof $li,il*ll*::?JXll;
ron iltTBUA. Tatwr Niraaya.

B.K.S. Iyengar and the Acharya's son S{i T. K. V. Desikachar are well known yoga cxPonents' Some ofhis long standingstudents have had the benefit of not only learning the pactical aspects, but also tbe theoretical wor}s like the Gita, Yoga Sutras, Yogarahaoya ard alrc the Yogic UPanishads like thc Chandogga, Svetaswatara*.cLal. His lccturcs on our .trama Dhar* mas and the Drahrmsutras and Yogasutrat hase bcen well appreciated" Hc hos aho written many books on Yoga * YqSr Meleranda, Yogasa, nas, Yoganjati, Shastriya Yo-

rding to our Acharya, such Paravairagyt is not possiblc in this kali Yuga However aparavaira$ya can be practised, which is not desiring anything beyond ones own Dharmic duties. Samadhi is also possible ffi of intense devotion to lswam or the Cosmic principle. $uch devotees as Thyagaraja, Prahlada and others get into Samadhi easily due to their extremely pure heart, How about thc restnVyuthana Chittas, the Kriya Yoga is rncntioncd, as the ste?pint stone, TAPAS If one considerssamahita chittas as fit for Samadhi and therefore Uttama adhiharis fm yoga, Patanjali suggests kriya yoga for mild practitioners (Mridu) and ashtanga yoga. lor madhya adhikaris. Controlled activity, study of srriptures leading to self-realisation and total dedication to the cosmic principle are the aspectsof Kriya Yoga. Tapas Saad\taya Ishwaraptanidhanani Kila Togaha 'r Tapa is very important for practitioners ofYoga. Vyasa points out that without Tapas. one is a non - startcr in'Yoga 'Na AtaPanino fogaha

cull

ofour.family becarne I*h:" his ltudents- Apart from yogrc therapy,hchasbcnefitcdurany othcr rcnowned teachers,Somc of his own studentslike Sri

r",r,u, -r.i,,il;;:;t.il ll,iffin,ry;1,.T j ro, olll;.il " nervous dcblity. Thcn ilt the faith i" th;;c;i;ir"".,
.",r,*l asm, constant thinking, intense concentration and an awarerri"iri"g-;"a"ir*,ii, onry "r. wih lead tl chitta Nl"oaf,., ^ propundedUyfatariati. ec.o.

Wlth this Y"f; Sinec Yoga is knorrn efthtl f. was aHb to' curc rrnrty fulctional for Asanas or fot Sanladhi disordcr: including lomc types this serieswas started to show ofdiabetes, asthms, patalyfu the place ofallyogic. practichrotic hcadachc, inrcmnir, cer. samadhi or intcnrc concertain stc!ility casesin wo: ccntration, is possible only for man, hy'pertension, hcart ail- a tbw Samahita Chithasj and med& ctc. Often hic hclp was' . who can practice vairagya. souglht when llt othcr mtdie*. .,EJen among those, if there is mcthods had failcd; hdeed an ultinrate purposc oiattain- . many of Yoga stfrdqfr mcnt of Sidhi in Yoga, such to -hjs originatly 5, ?ar princeFhru*., ,u"h yogi, :."* -hin the cure ofone rcrious alhnbnt arc llable for rebirth. or sther. In frct, my o, YoGA StItHAr^s rrudy wirh tt. e"h""y. r.q:l when he was consulted byl

Sid@ati n

The inipurities or the drosr in the inind and bodl' arising out of conta4ts with worldlY objerts which are inimical to off )'oga cannot be got rid without the Practice of taPas or austerities. TaPas literallY means to 'heat uP" Patanjali mntionedthe benefit of taPas as the purill(ation ofbodY and the senses. hadr K ayen a suddhi hi Asuddhiks Taqasaha I )ath SVADHYAYA However, the various Pictures and storiesof TaPaswis make onc feel that taPas is mor; difficult than Yoga itsclf' But what, in practical tcrms is tapas ? The fint step in thc Prac' tice ofyoga is tapas and it is control ofdiet and sPeech. Mithananam namchatl Mithabhasha'

SW AR AP RAM IDH ANA The yogabhYas's ultimate aim ir clf realization, as an experience. However, since onc i8 uonstantly distracted bY the bornbardment of stimul from the external world, the separate distinctive characteristics of thc Purusha is lost to the mind which is thc rootcause (kshetra) ofall aflictions physical and mental-as con iuslon (Avidya), idcntitY with one s mental Projection of sclf (Asmita), indiscriminate infatuation( ftaaga), Preju.dicedav' crsion(Dvesha) and innumcra' ble anxitties including thc fear of'losing possessions, Prestige and l,fe (Abhinivesa). Thus it is necessary for the Yoga' blil'asis to rePeatedlY rcfrbsh his mind of the distinction of Pr4kriti.and Purusha bY the study of Vaidic scriptures, and other Sastras' . ha' Pr anidhanaha Bhaktioises ha. Immense devotion or love towards thc Univsnal Lord (Iswara) is. anothcr imPortant factor in kriya yoga. It has alreadv becn mentioncd that Iswara according to Piatanlali is a special Purusha, unaflccted by Klesa, Karma, rcsult of action, or desire for activtty. In him are containcd all potential knowledgc or Omni-

science. He is the first teacher, but unlimited by time. He is by tha repetition ol k-own His sacred uord Pranava. the japa being done by contemplatingon the meanirg of the mystic syllable, OM. Klesa karma oipaka Asayihi Aparamrsuhataha Punsha ViscshahaIswaraha! Tatra Niatisalam Saraaggna Bijam! Pnoashimapi Guruhu halcna Anaouhcdhaha! Tasya Va chakahdPranattaha Tat Japaha Tadanta Bhavanam I Since, it may notbe possiblc for onc to contcmplatc on an attributcless Iswara, Vyasa in intcrPrctr his commcntery, as the Iswarapramidhana rurrcndcring of all actions to the Grcat Mastct and t h c abandonmcnt of all hanketing after thc fruits of action. IswarcP amidhaxgn, Sarvakilanam, guuo atPanut, TatPh' P arama closaalosanuha I The kriya yoga rcduces the fiv.c mcntal aflictiors such as confusion, (AvidYa) and others mentioned earlicr .and PreParcr thc mind Q1 Ekagra. ha Sonarlhi Bhaoanartha K bs atan uk at ananl hotcli a

Githcharya also emPhasises thc importancc of ProPer food; so also the various HathaYogis. Satwic food in limited and -quantities, PrirPoreful conversation is taPas for a yogabhyasi. t Jtfat\ann astu fo gos ha fuktahara Vihoarya Togo Bhauathi n

When an abhyasi becomes established in kriya Yoga, on can start on Ashtan; yoga, which is the step by step progression in Yoga enunciated by Patanjali. In the'next issue, the priliminary angas namely yama and Niyama, will be dealt with to start chapter on the practrce ol^the asanas (Asanapraka_ rana).

In the II article on Yoga Therapy, a mistake has crept in, on page 31, under the headingto "Calm the Mind". The reader is requested to read the fourth line from the bottom/as follows : " In this practice, the emphasis is on breath control, especially long exhalation (Pracharohana) and reten:' tion of breath after exhalation (Vidharana)".

Yogr Thonpy - IV

Prelude To Practice of Asanas

Yoga Mandiram 8y S, Ramasv/ami, Trustee,Krishnamacharya

Sahasra VidhruraVlgwam Jivamani Bhraiatphana Namaha | | AnantayaNagarajaya Bhavatnandalaya

It has bsn mentionedthat the goal of Yoga is total and of independence Purusha by is achieved the c$sation of all mental changesthat lt experiences. one normally practice of enormous requires the mind to transcendtho distracted states to become The aliveto stillness. Ashtanga Yogais the mesns reduto and is a ce th6 distractions logical,srepby stepapproach towerdsthat end.

nal stimuli. They are, firstly helpsin one becoming fua to- tu'ist. Accordingto our AchAhimsa or non-violonce wards aff beingsand accord-larya, Brahmacharya the is ing to Patanjali,all beings "most beneficial and feasible genuinenon-vio- yamain Kaliyuga, reciprocate lance towafds the Abhyasi also lose NIYAMAS ond in his prasencs enmity among thomselves. The five Niyamas include Satyais thinking and spoak- Souchaor cleanliness which ing the Truth,which will lead lesds to a heathly life and to a perfect correlation bet- prevents ..- .. arising daseases out ween deedand results. As- of closecontact with people theya is non-stealing,or a at large. approach towards trusteeship out of contontment(satoweatlh and. earning out of can be hanest and prescribedduty sha) arises immnsgmental Th6se distractions broadlyclassifiedinto three. (Nijakarma). Paradoxically peace(sukha). lt is said in Those arising out of such a personcomesto man- Manusmritithat the happi(a) external world (b) one's age wealth. Strongth is nessarisingoutof fulfilqnent by or own body (c) the mindpreg- acquired Brahmacharya of desires sithor here or nant with previous samska- controlled sex within the hereafter- is not comparabla Non- even to a sixtoenthpart (Shoras. Yama and Niyama ara institutionof marriage. of tho two angaswhich,if pra- possession or Aparigraha dasimKalaam) that oxpectis.d, roduc th sfflictions fraas the mind from the riencedby the reduction of (klera) arising out of sxter- worriesof losing wolthand desire itseff.

Yogabhyasi, who is earnest, he suggests keeping in the b a ck o f th e m i n d th a t o n e h a s ta ke n to y o g a a s a d e l i berate attempt to attain peace o f m in d . Al l a cti o n s i n co n s is te n t with th e y a m a n i ya ma s are motivated by greed Ta o as wh ic h is m o der a tr o n (L o b h a ), e n m i ty ( K r o d h a ) o r in sp ee ch a nd fo o d he lps to in fa tu a tio n ( M c h a ), a n d w i l l mak e th e bo d y a n d se n ses le a J .o n ly to m i se r y ( D u k ka ) , mor e sen si tiv e. Swa dh y aya c o n fu sio n ( A g n a n a ) , w h i ch or st ud y o f th e s cri pt ur e s, he will b e e n d l e s s ( An a n ta p h a t Kar ma an d De vat a p o rt io ns, la ) . All a tte m p ts a t y o g a b h p re su ma b ly, ill he lp one get y a sa with o u t th e se p re r e q u i w d ire ct p e rce p tio n of t h e s ite s wil l b e u s e l e ss a n d Deva ta c o nt em ola t ed . An d b e n e fits ,i f a n y, w i ll o n l y b e out o f a n a t titu d e o f su rr e n - temporary. Practice of mere de r to t he Un iv e rsa l L o r d a s a n a swi th o u t ch a n g e i n th e (ls wa ra p ran id h a na) , in clu d - fo o d h a b i ts a n d o th e r a tti tu in g a ll d har m ic a ct io ns a nd dinal changes are perhaps the th eir r es ul ts , p r epa r e s th e ca u s e o f d is e n ch a n tm e n t o f mi nd fo r in te nse C On cen tr a - many who attempt at yogasanas. Of ithe yamaniyamas, t io n (-a m ad hi) . Tapas and Brahmacharya are perhaps the most important a n d r e le v a n t,a s th e y h a ve a l PR EREOUI SIT ES s o a d ire c t b e a ri n go n th e p h So me r e flec ti on o n t h e y sica l c o n d i tio n o f th e Y o g a b h y a si. Wi th o u t T a p a s o n e a bo ve Ya ma n iy am as wi ll in dica te th a t t hes e p r act ice s becomes obese, suffers from and at tit ud in al ch a n ges , a re m a n y a ilm e n ts o f s to ma ch . l t n ec es sa ryan d su ff ici en t p r e - is not possible to do asanas requisites belore the other with a s ick sto m a c h . Si m i a Bahir an ga sa dh a na s re c o n- la r ly with o u t B ra h ma c h a r ya t empla te d . Wh a t is cal le d fo r a t le a s t in th e b e g i n n i n g - o n e is a d elibe r a te at te m Dt t o will n o t b e a b l e to d o M u l a pra ct iceth e m so th a t one is b a n d h a . w h i ch i s th e fir s t dist ur b ed min im all y b y t he step in the higher benefits of external world. lt is however Yogabhyasa. easier said than done. The n6xt set of distractions Pa t anja lir e cog n iz es u ch a are of the body and Patans difficulty as mainly due to iali uses Asanas to gst over o ur c hildh o o d h a b its an d them. By means of practice, co nd itio n ing . T o h e lp th e it is possible to remain in a

Yet h c h dKa m a s u kha m Loke Yet h ch a D ivya m Ma h a t suk h a m ! T ru sh na Ak sha y a Su kha s yete Na Ar ha ta h Sh oda s im Ka laa m! !

particular posturo-comfortable and steady. Asanas are to be practised a t a q u i e t, c l ea n pl ac e. The b e gi nn i n g o f su m m er , e sp eci a l l y f or th os e su ffe r i n g f ro m r e sp i ra to r y ai l m e nt s a nd th at o f r a i n y s ea so nar e s ug ge st ed fcr st ar t i ng yo ga sa na b hya s a. A SA N A S AR E MAN Y It i s s ai d t ha t a sa na s a r e i n nu m e ra b l e. Yog a t ex ts m en ti o n th at t he r e ar e a s m a ny a s a n asa s th e re ar e sp e ci e s. Asa n an i ch a Ta va nt i Yvanto Tivasasayah I E ut presently, about 80 a sa na so r so a r e ge n er a l l yi n vo g ue . l t i s sa i d t ha t o ur A ch a r ya ha s i n h i s r e pe r to r y n e a r l y 7 00 a sa na s. In o l de n days, generally, people were e r ad i c at i n g a nd p re ve nt i n g diseases by means of asanas a n d p r an ay am a s. l t i s sa i d th at t h os e a i l m e nt s- ch r on i c th at a r e n ot cu r ab l e bv m e di .ca l sc i e nc es ( V a i d ya s as tr a) a n d d r u gs , sh ou l d b e cu r ed b y as an as an d pr a na ya m as . U n f or t u na te l y, du r i n g th e d a r k c en tu r i e s i n t he pa st , m a y o f o ur a nc i e nt s cr i pt ur e s o n Y og a a nd th er a py ar e l o st . It is recommended that practice of Yoga asanas should be started with a prayer possibly the one a p p e a ri ng at th e b eg i n ni ng of this article. The practice of asanas is getting to be popular again,

t-

aftef a lapse ofa number of a years. The acceptance in ths we st, e spe ci al ly m o ng scie n a tists and doctors, of Yoga as a subject of great significance has. it is to be admitted' giv en a fillip to t he pra c tic e o f a sa na s in I nd ia as w ell . Howe v er , th e m ec h ani ca l approach to the practice of a sa na s,a s a ch ie v ing a par ti c ula r po s e, - som e h ow - w il l no t g iv e th e n ece ssa r y es u lts . r Th e st ud y of Ve das ( a dhyay an a) h as to be do ne wit h Udatta, anudatta and swarita notes. Othefwise it is merely p ro sa ic, T his sa s war ach a n tin g of V e dic te xt s h a s b een g oin g o r r fr o m t im e im mem o rial.Nobo d y ca n t hi nk of it ot he rwis e. Sim ila r lywith our m u sica l s ys te m , it is mus ic, on ly if it is su n g wi t h s hrut i, la yam , dh r u ta rn,anu dhrutam etc. For poetry, one has t o st ick to ch a n das ,ya ti, prasa etc. lf one takes to mantra upasena, the various ny a sa so f a n g a, kar a , sar ir a , kala, iiva, Matruka, Tattwa etc. are to be cbserved for t he fr uit ion o f t he u pa s san a s. But in yogabhyasa, the present day approach to the prat ciceof yog a as a nasan d pra na ym a is w it hou t th e prep ar at ion s an d va r ia tio n s ot vin v asa s. Wi th out th e Vinyasas, the asana 'practice is only as good as any othet physical activity. lt is little use if one learns a dozen wellknown asanas and practises t h em wit ho ut th e v inya s ss.

li te r a l l y m e an s i n fi ni ty an d ce r ta i n s ch oo l s s ug ge st on e sh o u l d c on ce nt r at eo n i n fi nr ty, w h i c h t o sa y th e l e as t i s absurd for practice for a yo g a bh ya si . A n an ta i s N ag a r a j a o r A di s es ha a nd s i n ce Pa ta n j a l i i s th e i nc ar n at i on o f Ad i se sh a,on e s ho ut d co n te m p l at e on th e f i gu r e of BREATHING PATTERNS N a g ar a j a or P at an j a l i . Th i s Yet another factor of im- w i l l be t he tr a di ti o na l ap pr o ap o rta n c e i n a s a n a s i s th e ch . Th us w h i l e pr a ct i s i ng use of breath in all the vinya- asanas, by means of purposesa s a n d a sa n a s , H e r e a l s o , Iu l b r e a th i ng a n d m i n d fi xi ty, m a n y sch o o ls te a ch y o g a one gets steadiness and relawith o u t a n y r e l a ti o nto b r e a - xa ti o n i n a sa nap r ac ti c e.Fr om th in g in a sa n a s p r a cti c e a n d As a nas i d dh i , o ne i s n ot af fe ca c tu a lly d is co u r a g e th e u s e te d b y p yr e ai a o r h yp ot he r o f b r e a th , o n th e p l e a th a t th e mi a , o r an y ot he r op po si ng p r a c tic e o f b te a th i n g i s a co n d i t i o ns , p h ysi ca l o r m e nseparate aspect, dealt with in ta l. P r a n a ya m a . H o we ve r , i t i s Ta ta h aD w a nd w a n A na b hi fo u n d in e c tu a l p r a c ti ceth a t ghataha I ! s yn c h r o n o u s b r e a th i n gp a tte r n in V in ya s aa s a n a b h ya s ai s to n e ce ss a r y a tta i n th e d e s i r- IN ASANA PRACTICE e d r e su lts . Pa ta n j a l i i n th e Th e r e a re f ou r fa ct or s i n Y o g a su tr a sm e n ti o n s a b o u t i t y o gi c b r ea th i n g.Fi r s ti s Pur a to a c h ie vea sa n asi d d h i - w h i ch ho l d is s te a d in e ss a n d co m fo r t i n ka o r i n ha l a ti o n. Th en i n g o f br e at h a f te r i nh al at i o n. a s a na s. ca l l e d A nt ah ku m bh ak a.C on Pr e y a tn aS a i th i l ya A n a n ta tr o l l ed e xh a l at i o n i s ca l l ed R e c ha ka an d h ol di ng th e | s a m a p a th i b h ya m ! breath out-as it were-is BahBy Prayatna is meant effort ya k um b ha ka . o f li{e ( Ji va n a F.r a ya tn a ) Al l th e m ov em e nt si n yo ga wh ich is b r e a th . L o n g a n d fine breathing is therefore bhyasa are done deliberately P .a ya tn aS a i th i l ya . Te xts li k e and with a specified aspect Yoga Kurantam, Vriddha Va- of breathing. There are some s ish ta m e tc. e m p h a s i se th i s movements which are done aspect. Further, Patanjali also a lw a y s w h i l e i nh a l i n g a n d suggsts fixing of the mind there ars others which are on Ananta. The word Ananta done only while breathing

It is my Acharya's contention t h a t th e d i si l l u s io n m e n t o f many yogabhyasis is due to practice of asanaswithout the ya m a s , n i ya ma s , v i n ya sa s' syn c h r o n o u s b r e a th i n g , th e a c co m p a n y i n g b a n d h a s a n d with a g r e e d fo r q u i c k r e su l ts .

out . T he n on e co u ld s ta y in a postu r e wh ile h ol di ng t he breath-in or out-or could do controlled cycle of yogic breathing in the posture. But there are some movements w hic h c an be d one e it her doing breathing in or breathing ou t, dep e n din g u p on t he condition of the abhyasi, and the desired results from the pfactice. Making the moveme nt s, d u ring i nha la tio n and h old in g th e b r e at h in will co me un de r Br a hm an a kriy a and doing lhe movemonts w hile b re a th ingo u t and h o ld in g th e br e at h o ut is la nga n a kriya. While in ,Ayurveda, Brahmana kriya refers to nourishing diet for growth and langana kriya to {asting, they are not as revelant in yogabhya s a.T h e kr iy as in Sa ttv ic yog a p ra ct ice is t he u se o f natural air in clearing the nad is a nd no t t he u s o f cloth or water and other external aids.

es much morE Purposbful. In fact the author of Yoga Rahasya has 16 chapters, each called a kala and as such Yo g a is a n a rt, a s w e l l . L i ke in m u s ic, o n e h a s to d e ve l o p a snsitivily with deliberate prsctice and intense concentration. Short yoga courses for a lortnight or so, done with o u t th e d i sc i p l i n e s o f yama niyamas and without vin y a sa s ,co u n te tp o s e s o r pratikriyas, Bandhas, Mudras and specific concentration excrcises and conscious breathing will leave little imprssion on an earnest yogabhya si a n d l e t h i m g o d is h e a r te ned.

abtnas, as on dvanceS in ths assna practice, the use ol Eandhas or contracting I specific group of muscles is recommended for the higher benefits of yoga. Of the many b a nd h as ,t hr e e a r e i m p or t an i , Th e M ul ab an d ha r e qu i r e sth e drawing in of the rectum, the p e l v i c di ap hr a gm an d t hs l o w e r a bd om e na s i f to to uc h the backbone. This has to be d o ne a ft er ex ha l a ti o n.l t co ul d be observed that at least rn th e i n i t i a l st ag es , o n e ha s r o p r a c ti ce 'Br a hm a ch ar y a' r o attain a mastery over Mulab a nd h a.

YOGA IS AN ART Br ea t hin g in as a na s h elps to relax and reach the final posture. lt helps to reach out and work on ths deeper muscles, which rnay not be possible otherwise. Further, it has been found that with deliberate breathing, one's mind is not allowed to wander but forced to tollow the breath. Yoga practice becom.

Th e U d d i ya na b an dh a s th e i drawing in of the naval region again as il to touch the back THE COUNTERPOSES a nd r a i si ng t he di ap hr a gm , so Y o g a sa n a s l i ke m e d i ci n e . that the abdomenal region have good effects but some b e c om e ssc ap ho i d .l t i so b vr also have side effects, which ous that people who are a r e r n a in l y p h y si ca l .T o co u n - obese will not be able to oo teract lhem every involved Uddiyanabandha satisfactoriasana hasa Pratikriyasanaor ly anil hence the need lor diet a count.erpose, which helps control or Tapas. to preserve the efforts of the main asana and counteract The Jalandhare Bandha is the undesirable aspects. For stretching the neck and pressinstance,Sirasasana has many ing the chin against the breatadvantages. But this has to bone, about three inches be followed by sarvangasana, below the neck. This effectia s a Pr a ti k ri y a , a n d so o n . vely controls air passage One has to see the effects of during breathing and is a ths main asana and its coun- great aid in Pranayama.These terpos to leel the dilference three Bandhas (Bandha trayas compared to practising as) ar6 improtant in tho pracwithout the use of countet-- tice of asanas. lt may not be poso. possible for beginners to prsctice at the start bur will Apan from the emphasis have to do it along as they on conscious breathing in progrss. lt should be notod.

however, that they are not to be attempted without the guidance of a comPetent teacher who himsell has Practised and masterod them'

and mantra mditation. Thus' svgryonc, it is apparnt that childrsn Summingup,it rnsybe said were practising yoga in olden that Yogasanas should be days.

practised to according samp-

Regarding tho controversy radaya or tradition,to attain in mentioned tho svatmarama, the author of of whether women are fit for the benefits of HathayogapradiPika menti- integral yoga, thsto is ample texts. Tho paddhathi our ons that irrespective of age evidence to show that inte- Acharya requires that ona and ph ys ica l co n di tio n , a nY rested women were initiated shouldpractise asanaswith yoga. YagnYavalkYa the necessary constraints one can start on Yoga, but !o as regu la r pra c tic e a lo ne g iv e s and Siva Samhita, two of the (Yamariyamas) Prersquaand authentic texts on Yog8, are sites,with Progressions t he be ne fit s ( s idd hi) . (vinyasa), corresactually the teachings of Ma- variations harshi Yagnyavalkya to his ponding synchronousand Yuva Vrudho athi vridho va spous MaitreYi and Lord conscious breathing.inters' Vyadhito DurlabhoPi va I Siva to Godness Parvati. persed coun' with stipulated Ab h yas at h Si ddh im aPn o th i Further in Yoga RahasYa, terposes and countermoveSarvaYogeshaatandriNathamuni, the great teacher ments(Pratikriya),'imaqing' t aha ! I o f th e Na th a s e ct o f Y o g i s' Anantaandwiththe Bandhas s o e cifie s a fe w a s a n a s l i ke and Mudras. P a n ch a k o n a sa n a sa s a i d i n g FOR CHIL DR EN TO O ce ve lo p m e n t o f fo e tu s a n d There are manY waYs of ce r ta in a s a n a sli k e P a sa s a n a I t sh o uld be m ent i oen d Howevef, are said to Prevent concep- classifyingasanas. t h at yo ga is u sef ul t o c hi ldFu tio n ( g a r b h a n i r o d h a ) . r th e r for simplicity, theY could be ren a nd wo m e n a s we ll. Tr a sitting into standing, there are a numbsr of asanas grouped d itio n ally, in I ndi a, ' a m ong I or supine balancing. th a t co u l d prone, of a n d p r a n a ya m a s H ind u s, c hildr e n a t t he ag e b e u s e fu l fo r g Y n a e co l o g i c a l proposeto take uP. standing 5 or 7 were initiated into Vein d is o r d e r sl i ke P r o l a p se ,Pc st- asanas the next issuewith dic karma after UPanayana, d iso r d e r s ,m e n o r r h a g i a , the important vinYasasand in cl ud e s, a s an as n a ta l S an dh ya kriyas (breathing) dysmenorrhoea etc. one can suggested lik e Utka ia san a ,' Ut ia nas a na , say that there is Yoga for and pratikriYas. Pa d mas a na 6t J. , Pt ana y .m a

A AA AAA

Yoga Therapy

tl

On Four Feet,
By S. Ramast4r'amj, Trusres,

J(

Kh a lu c a n a l al on g l h e sp i na l co l u m n i n th e b ac k. You s ho u l d b r e a th n ot m al l y a f ew t i m e s B o d y ( He a l th ) i s th e fo u n - b e fo r e st ar t i n g t he pr a ct i ce . dation of all dharmic activit- Th is p os i t i o n i s ar so k no w n ies. a s T a d as an aS t hi th i ( o r Tr ee P o se .) As has been mentioned, Asa n a s c o u l d b e b r o a d l y cl a - Ta d a s an a - Vi ny as a ( 1) ssified into standing. sitting, s u p in e .p r o n e a n d b a l a n ci n g . T h e v a ri at i o ns i n Tad as an a In th is, a g r o u p o f i m p o r ta n t fo l l o w . A ft er c om p l et ee xh ar s ta n d in g a sa n a s , a l o n g w i th a ti o n , l oc k th e c hi n a qa i n sl a fe w u s e fu l v i n ya s a s a l e th e to p o f t he c he st . Thi s as ta ke n u p . J a l a n dh a ra b an dh a en ti o n ed m i n th e p r ev i o us i ssu e . Th en s lo w l y a n d d ee pl y i n ha l ea nd SAMASTHITHI raise both arms straight over It is th e sta r ti n g p o s iti o n head - the movement of the in ths practice, in fact the qqr:'"1@=dentire session starts from sa- e s, str e t ch i ng s lo wly th e kn ,tm a sth ith i E n d e n d s w i th i t. e e s , h i p s , s ho ul de r s, el bo w s , w ri s ts an d t he n ec k. Th e i n F6E-i6?Arffi st a n d e r e ct. w i th th e fe e t h a l a ti on a nd th e co m pl e ti on {u lly r e stin g o n th e g r o u n d o f th e m o ve ne n t sh ou l d s yn and together. The ankles and ch r o n i se .O ne sh o ul d a d j us t th e p a ce , t he sl o w e r t he b et rne Knees are repr-EtGiiE The knees are not to be flex- te r . B r e at hi ng i s t o be d on o ed. Chest is kept erect and wi th a h i s si n g so un d i n t he th r o a t, c r ea te d by t he p a rt i a l the s[og!glljre_9!g$!y thrown back, so that the sh- cl o s in g o f th e gl ot tr s w h i ch ouroEisii6reno ro appro- is a i d e d by t he ch i n l o ck ( Ja l a xir.ateeachother,forming a n d h ar a b an dh a) . Th en ex h-

S a r ir a m Aa d y a m DharmasaadhanamI

For Asanas
Krishnamachara Yoga Mandiram

\\

alins and pressing the balls movement, especiallyin the of the feet togretht-dGt@ morningand has a tonic effand joinheelses high aspossible,str- ect on the muscles eTdEi-ng the body, espe- ts (Sandhis). C_tgy:lSj!!well cially the ankles and calf drencould pra4ice to aid in muscles,in the process.Re- ih-ctodEi66-f,6i6lii]fer Sketch(3). One could stay in the posture for a few TADASANA VINYASA (2L

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gt nnr ng , wnile no ld r ng t ne -,---------.:i breath out (Bahya Kumbhaka). Then on rnhjlalign-bri: ng down the heels slowlJ and deliberately, again synchronising with the breathing (with the hissing sound). This may be repeated 3 to 6 times. I n t he b a gin nin g , m a n y may have difficulty maintaining balance or keeping the ankles and knees together or stretching the ankle. But if one proceeds step by step,first a few cntimeters - one c8n stay comfortably in th6 posture. After some time, one can stay in the stretchod posture and complete a few rounds of breathing.. Then exhalinO gt back tor Samasthithi. This is a good strarching
@

...

Fromr$3ggg@i$i. i nhaling raisearms and iqlq!gg,!!q gers.Then as yegj:lglg,ig ess the feet and bend_lhglql-

b,

soto-tG76IGi6GEii-

ng the left side of the body especially the side ribs in the process. The posture looks like a tree swaying to a heThe avy northerly wind. upper body should neitner stoop forward nor be pushed backward. The whole movement should be done in the vertical plane.'One could stav in the Dosture for a few

il

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9g!-fnhaling,then, returnto the original position. The samemovement is repeated in the opposite directionas well, so that movgmgnts act as Pratikriyas each other. to tt will be good to keep the

n.

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A m

feet and kn6es(without benvfli ring"," ",Jl*,If,"a, ding) together all through locked and turned outwa.d, the procoss.Refsrto sketch (4). the knees and lowerthe body half way through. (Sketch Bfmffiffiutd not be TADASANA V!NyASA(3). raised and one should fecl From Samasthithi. again the stretchingat the knos with the armsraisedand fin- and not stiffenthem especigers interlocked,while exh- ally the hamstrings. this In the thighs ar.fgrt*i.t (tor.io - position, "ting gglrod-and the per bodv to the l6ft sideto ""_["]-!9.1!9the extentpossibleandthen posture resemblesa chair, strotch tho neck and look staJ-U_Ue po$s9.l9l_el9y up. The feet position are not seconds,then raise backto to be alteredand the kneos ttie stitng point.oJ .t ; ;.. a.s also kepttogether. Refer to sksrch (5). Stay in the posture for a Tdi-seconds PURNA UTKATASANA and on inhatation lA;;ii6' ttr_"_g"naii-g-T6ifr Startasfor ArdhaUtkatasafi ;a-6;,r the chin. The same movem- na, but as you exhalesit dof lexing fully ent is to be repeated on the wn.-alLlh.e_!v-qy,

F{y.#5

w1+ A.ea-

other side. which also acts a s a co u n te r to th e p r e v io u s not drop forward over the knees. Thearms and shoulmovement.

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dersare stretched.The feet This Viryglgggy-3:gjg_ are futty on the sround, bur . d_o!e !!!!!._eltr9_!9plt!_9h&- not rhe sear (butrocks). Stay uldglleve]-.bur the hea.g| in the posture for a few se_ is not_raiged in the orevious. conds. Then inhale raising, as vgtlltion While turning right pressing heels and stretthe the hadalso is turnedto the ching the ankles, heels, back, right side,along with stret- shouldersand neck. Refer. ched right shoulder and arm, Sketch7. Againthere is no displacementof tho feet,which point There are some Vinyasas front. lnsteadof keepingthe (not illustrated) which may arms at shoulder level, yet also be tried. One is to keep (whichsho- the srms at shoutderand ajg$g@!S! uld not be attomptedby b- complete the movementa. ginners)would require !9g- AnotherVinyasawould requirb keepins the palm tosePln9.Sgrylm:=losgtgl-bq hrnd the back like salutino ther between the shoulders (Pranam). The palms' posi- in the back like saluting(prtion is iilustratedin Skotch 2. anam),the hand positionas

7_
shown in sktch (2). Theso rearemorodifficultvinyasas quiring some dogreeof suppleness of the knees and Extensions this ol shoulders. asanaincludevariationsin the position of the leg, like one stretching while keeping
t he o th er on t he g rou n d . ARDHA UTTANASANA This is a ga in do n e with a r , ms r ais ed ,f ing er s in te r lock e d and turned outward. Then as you exhale, press the feet, p us h ba ck th e h ips a n d ben d forward with the back straigh t and h or izo nt al . Th e k nees are not to be bent. Refer Ske tc h ( 8) T h en in h al ing co me u p t o o ri gin a l p osi t ion, s lig htly arc h in g th e b ack a s well. The Vinyasas in this include keeping the arms stretched at shoulder level, or wit h pa lm s to g e th er o n t he bsck etc. PURNA UTTANASANA W ith a rm s pos iti on as b efore, exhaling, press feet and wit h ou t b e ndi ng th e k n ees , slo wly be n d f orw ar d and p lac e th e p a lms , by th e si de ol the feet, on the groud. lf it is n ot pos s ibl e, t ouc h t h e ground or hold the ankles. T h en inh a le an d r a ise t he head without changing thr position of the Palms.As You exhale, try to touch the knees with the forohead. lnhale , then. as you raise to original. i position. This is Putna Utta'
I

nasana or lull strstching pose in vo lvin g th e b a ck o f th e logs, hamstrings and knees, th e b a ck , n e ck a n d sh o u l d e r s. Yo u m a y a lso h o l d th e to e s with th e th u m b , i n d e x a n d m id d le fin g e r s w h e n i t is kno wn a s P a d a n g u s h ta sa n a ( ske tc h 9 ). T h e r e a r e a n u m b e r o f va r ia ti o n s i n th is a sa n a , p e rta in in gto th e p o si ti o n o f h a n d s a n d p a l m s . Si n c e th is in v o lv e s a co n s i d e r a b l e s tr e tc h in g th e stu b b o r n h a m strings arlJ also use of^stom a c h m u sc le s to sta y i n p o s it i o n . it is n e c e ss a r y to d o a suitable counterpose. Purna Utka ta s a n am e n ti o n e d e a r l i e r (sketch 7) could be repeated a co u p le o f ti m e s w h e n th e hamstring and knees are rela xe d , so a ls o th e l o w e r a b d o mcn,

few seconds,

Th e ' c on tr o l ' a ga i n st ov er d o i n g - w hi ch i s t o be av oi ded - is the breath itself. W h e n i t t en ds to be co m e sh ort, it is an indication to tho practitioner to take rest. lt c a n b e do n e by r et ur n i n gt o TO NES UP M U SC L E S S a m a s th i t hi a nd d o n or m a l Tadasana, Uttanasana. and b r e a th i ng .Th i s i n bu i l t ch ec k Utkatasana form a group of i s a n ad d i ti on al a dv an ta gei n a sa n a s . wh i c h co u ld b e a o u r rA c h ar y a' s Pad d ha ti . U n go o d b e g in n i n g fo r l i m b e r in g less otherwise mentioned, up the joints tggi0g up the b r e a th i ng sh ou l d b e do no muscles. lt is to be observed th r o u g h t hr o at co ns tr i c ti on th a t it m a y n o t b e p o s si b l e me n ti o n e d a t t he be gi nn i n g. to re a c h th e fi n a l p o si ti o n i n t h e b e g in n in g i tse l f. Fo r H E TP S D IG E S TIO N some, due to their physical . This group of asanas especo n d itio n ( Sa ri r a s th ith i ) a g e not cially, Utkatasana and Uttanand constitution, it may asana helps tone up the digebe possible to do so even Aftcr some Praafter considerable practice. stiv system. But the benefits start accru- cti c e , w h e n o ne i s s te ad y i n ing when one does conscio- the posture (Sthira), the usly and withthe iight breath- M o o l a b a nd haan d U d di ya na (referred in ihe preing and'feeling'. the stretch- bandha ing and stay with it fof a vious issue) could be tried

aftgr xhalation, lt is good.? during menstruationis to bo for they'- avoided. 6sp6cially women,as work on the pelvic muscles The mornings are ideally and is useful against certain suitedfor practice, at about casesof menstrualdisorders or before sunrise, However, as dyssmenorrhoa. They also abhyasain the eveningsis impriilEthetoneof the pelvic betterthan skipping the pramuscles which will be use- cticefor the day.Oneshould until threehours ful during labour and help not practice reduce post-natalcomplica- aftet a solid meal and half tionasprolapseetc.Theseare hour after intake of an contraindicated pregnant fluids. for women. Practiceof asanas The above group is not

axhaustive standing poeof tures,but argtaken for simplicity and maximum advantage.Therearsotherstanding asanas with feetspread about 3' (Trikonasana Sthithi),about 5' (Prasarithapada Sthithi) and culminating spreading in the feet for over 7', when it becomes Samakona Sthithi when one sits as it wrewith legs apartat 180o.Well that is for the adeptsI

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Yoga Therapy

More Standing Asanas

8y S. Ramaswam/, Trustee.Krishnamacharya Yoga Mandiram

The c ap tio n of t he pr e vi ous s ta n d in T a d a sa n a ,w ith a r m s artic le ap p e are d by t yp o g r- o v e r h e a d . Ex h a l i n g , p r o c e e d aphica l m ist ake as "O n F o ur to d o Ar d h a U tta n a sa n aa n d F eet F or Asan a s " in st ead of Utta n a s a n ain th a t.o rd e r, e p ke " On Yo ur F ee t F or Asa n a s. " th e p a lms b e s id eth e fe e t, a s Howe ve r, t he ear lie r tit le wi ll * me n tio n e d i n th e Ju n e i ss u e . be mo re a pp ro p r iat e to t he r' Th e n p r e ss i n gth e p a l ms in pre se ntwrit e u p , a s t he f irs t ' h a le , r a ise th e h e e d , a n d e x po stu r e we t ak e up is rea lly l h a lin g o r o c ce d to d o u tka ta o n "F ou r leg s" o r C hat ur a n g-f s a n a , b u t w i th o u t r a i s in g th e adand as an a m . I a rm s . Do a fe w i n h a l a ti o n L -a n d e x h a la ti o ni n th e p o stu r e . Th e r e a fte r ,h o l d i n g th e b r e CHAT URANGA DAN DA a th a fte r e x h a l a tio n , p r e ss SANAM : th e p a lms sl i g h tl y,l i ft r h e Ie e t o ff th e g r o u n d , j u m p b a ck Ch at ur : F o ur ; : A nga a n d la n d o n th e ti p o f th e b i g lim bs ; Dan d a : Stic k to e s o f yo u r fe e t, d r o p p i n g T he 'f our leg g e d st ick th e b o d y h o ri z o n ta l l y l i k e a Dcs e' is an im por t an t tr a n si. stick , so th a t th e b o d v r e sts iicn p ost ur e . lt c cn s ist s of a b o u t 4 " a b o v e th e g r o u n d f our s te p s o r viny a sas . F ir st a n d p a r a ll e lto i t. l n th i s p o s i-

ti o n o n l y th e p al m s an d t he b i g to e s re st on t he g r ou nd a n d th e e nt i r e b od v i s a bo ve i t. ( R e f er ske tc h 1) . l t i s s ai d th a t th e b od y s ho u ld b e tr ul y h o r i z on ta l . Y o u m ay br e at h n o r m al l y i n t hi s po st ur e a n d stay between one to six brea th s. l n t he i n i t i a l s ta ge s.th o h a n d s an d s ho ul de r sa r e l i k eiy to tr e m pl e, b u t i n d ue co u rse one may overcome the d e fi c i e nc y. Fo r a n um b er o f pe op l e , i t m a y n ot b e p os si bl e to j um p b a ck a s m e nt i o ne d, o u t of fe a r o f fa l l i n g d ow n o n th e fa ce , or s he er w ea kn e ss o f th e l i m bs . l t i s a l l t he m o r 6 so w i th o b es e p er so ns ,s om e o f w h i c h g ro u p m a y h av e di f-

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iculty in preventing tho belly ghs and pushing th pelvis t ouc h ing t he gro u n d an d y e t forward so that tho navel is keep the back straight. For between the hands. The recothe beginners, theretore, ra- mmended Drishti (gazing) is th er th an iu m pi ng ba c k, it the tip of the nose. Stay in may be better to proceed from this posture foi a few breaUtkatasana step by step. Fir- ths upto 6 breaths. Refer to st just raise both the heels, sketch (2). This helps to corand then push one leg back rect the postural defect of and then the other. This is a desk working people who prsparatory posture for stren- tend to crouch. Then exhaligthening the forearms and ng one may return to Chatshoulders and improve their urangadandasana.
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( up to 5 se co nd s) . Thi s m ay be rqpeated afterevery exhalation.-Also stretch the back o f th e n ec k a nd l o ck t he c hi n a ga i n st br ea st bo n e(J al an dh a r a b an dh a) .On o m a y st ay i n the posture for up to 6 breath s i n th e b eg i n ni ng . Thi s i s a very good posture to help re l i e vefl at ul e n ce ,i nd i g es ti on a nd ot he r m i no r d i g es ti ve disorders. The ttlro swanasanas act as counterposes to each olher. F ro m Adh o mu kh a sw an as a n a , on e s hc ul d r e tu r n to Ta d as an a by r e tr ac r ng t he s te p s. Fi r s t f ro m Adh om u kh a s w an as an a, pt e ssi ng t he p a l m s, a fte r e xh al at i on h ol d th e br e at h a n d b y s l i gh tl y fl e xi ng t he k nl e s, i u m p f or w ar d (t he ar m s s ti l l o n t he g r 'o u ndpl ea se ) a nd l an d, s o

U RDHVAM UKHA SWANASANAM Urdhuvamukha -

ADHOM U KH A SWANASANAM

Adhomukha - downward face Upward F ac e Swanasanam - dog pose Swanasana posture. - Dog T h e , fi rs t v i n ya s a s a r e a s This asana gets the name in Urdhvamukhaswanasanas it resembles a dog stret- a m. T h e n p re s si n g th e p a l m s c h ing u p o n it slo r e leg s.A ss- a n d e xh a l i n g , p u sh , th e h i p um e fir st Ch at ura n g ada n d a s- b a ck a n d u p , a s fa r a s p o san a a s m en t ion e d e arl ie r. sib le . In th e fi n a l p o stu r e ,th e T hen s tre tc h t he an k le s a n d fe e t ( in cu l u d i n g th e h e e l s) rcst on the upper side of the a r e fu lly o n th e g ro u n d . Th e n t oe s . T he n i nha lin g ,p res sth e breathe normally a few times. pa lm s a nd str e tc h th e u pp e r It is easier in the posturo to b od y a nd r aise it u p, b u tke e- work on the lower abdomen p ing th e le g s a n d t hi gh s p a r- and stomach. After exhalatialll to the ground. This can on therefore. drawlhe rectum be achieved the stretching and also the lower adbdomen the feet, legs, knees and thi- and hold tor a few seconds

that tho feet are between the palms. This will be Utkatasana. Do a few normal breaths a nd t he n be nd t he h e ad a nd keeping the forehead on the k nee s, inh ale , pr es s th e Palms and t ee t a n d r ai se th e h ip up to Uttanasana. Then aftet a couple of breaths, inhale raise arms and straighten uP to Tadasana sthithi.

dogs doing these two exsrcises beautifully and seem to reatly enjoy the stretching. O n e s h o u ld r e l a x w ith th e help of long, deliberate exhalation (Rechaka) and do these postures, Ac tu a lly th e fo l l o w i n g e xtended group of asanas in the order given forms the well known Suryanamaskaram.

One may repoat the whols group 3 to 6 times, with the correct breathing mentioned snd stayingin each step for a few breaths. PARSVOTTANASANAM Parsva side uttana - stretching

F or t ho se who a re u n abl e to come to Utakatasanam Start with Tadasana,as 1 . Sa m a s th i th io r T a d a sa n a lrom AdhomukhaswsllsSsousual.Inhale and holding the 2. Ardha Uttanasanam a m b y jum p ing ,t h eea s ie rme breath,jump and spreadthe 3. Uttanasanam rhod of returning bY bringing legs by about 3|'. landing in one foot after the other gently on the feet. Then hold 4. Utkatasanam may be a d o pt ed. An d aga in , the lett wrist. by.th right 5. chaturangadandasanam ? if it is not possible to go to | foot outward by about 600 ' 6. Urdhvamukhaswana- . and also the upperbody. Br. Uttanasana from Utkatasana m, (t he se a re ex p la in ed in sanam eathe normally a couple of t he Ju ne is su e) o n e m a y r ai 7. Adho Mukhasvanasa- tim e s a n d t he n e xh al i n g, pr e se the arms in Utkatasana nam ss the feet and keeping the (Refer sketch 2 June lssue) knees straight, strelch tho 8. Utkatasanam and then rturn to Tadasana b a ck an d a l so th e n ec k an d 9. Uttanasanam stithi. bend forward, until the forehead touches lhe right knes. One rnay have observed 10. Samasthithi.
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StEyin the postutefor,a few Stay for a few breaths. Inha- one or othor part oI tho breaths,and inhaling raise le, raise the atm overhead body) wheroas yoga is sarcnd get back to the standing and interlock fingers. Exhale' vangasadhanaor beneficial position.This is Vamaparsva turn the right foot outward. to all parts of the body. But uthsnasanam (Stretching Stretch the left leg, keeping posture.) The the left knee straight, and then, those who do carefot fitFfiTftfe aammovement should b bend th6 right knee, pushing sportsonly may still benefit repatedon the right side it forward and lowering the from these postureg. (DakshinaParsva)' body conseguently. Now, inhale deeply and stretch the

In this posture, the hips uppgr body, dropping the and the pelvicjointsare twi- head back and looking up. sted or rotated. The knees Th is is V ir a b h a d ra s a n a .D o an experience an- a iew breaths in this posture. and ankles gular stretching and thus Reler to sketch (4). this posture helps in improving the play of these ioints. lnhale, straighten tho knso It can be practised by both and turn to centre position. women and men. There are Repeat the posturg on th vinyasas. left side. ol a number Hastha One would require Placing both the palmson the sides It could be observed that the of the body between feet. posture requires further Onecan alsodo it by keePi- this ng the armsstretchedto the stretching of the thighs and the sidesor with keeping Pa- ca lf m u s cl e s a n d th e tu r n i n behind the back, the hip joint is funher accenlms closed. as illustrated in the June tuated. Atheletes and sportsmen who reguire to be agiissue. hoFinallyafterexhalation, ld the breath,iump backand gently return to Tadasana sthithi.

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le may benelit by this group of asanas. lt is not that yoga encoufages sports - on the contrary it is the contention that gqFes, as they waste energy, re a hindrance to the realization of higher benVIRABHADRSANAM efit of Yoga. $ports are AnIt is namedafterVirabahdras- g a b h a n g a sa d h a n a s ( i n l u r e s

wami. This is an extension (vinyaea) of Parsvoltanasanam. described earlier. Start with Tadasana. lnhale and holdijump and sprng the breath. ead the ,egs by about 3|'.

Yoga Therapy

The Triangle Pose

By S, rRamas *u4, yoge Trustoe, Krishnamacharya Mcndirrm
I n t he pr e viou stwo is s ues , a few important standing postures with variations and appropriate countorposes were described. Standing postures are comparatively strenuous. lt is therefore necessary that persons with heart ailments do not attempt lh ese an d ot he r sta n d in g postures. However, it is particu larly be n ef ici al f or te e n ager s an d y ou ng m en and wo me n , as t he y de v el op th e sk ele t al mu scl es an d a ls o work o n te n don s a nd th e v ariou s join ts , t her e b y im p ro v ing o ve ra ll cir cu lat i on. As these postures ar6 done with c orrespo n din g m odu la te d dee p bre a th in g, t he r esp ir a t ion an d cir cu la tio n i mpr o v e whi ch is n ece ssa r y o r a chie f vi ng a nd main t ain in g g o o d he alt h . MORE STR ENUO US Trik on as an a or t ri an g le pose with its variations is taken up next, These are more strenuous than Tadasana, bur wirh the body limberd up with the Tadasana gro up, it will hel p w ork in g o n t h e d e epe r m us cl es in t he body. The methodology is described.

Startr.withTadasana Samast hit hi. ln h a le , r ai se t he a rm s to sho u ld er l ev e l. Ex ha le , j um p ing a n d spr e a ding th e leqs about 3 to 3*'. Take a few normal breaths and geta 'feel' for the posture. .Now ex ha le, tu r n th e h ead and neck to the left side, so that you look over the left should e r a n d b e ndi ng at t he hi p, lower the trunk, keeping the palm on the right foot. Those who cannot bend that far may h old t he a n kle a lit t le higher. After practice, some may be able to bend as low as to k ee p th e p al m o n th e gro u nd by th e sid e o f t he foot. You should not feel t igh t in t he nec k o r f l ush in g o f th e fa ce, wh ic h i nd ic a te s t h at yo u a re st r ain ing . With long er a n d fin e re xh a lat io n or t he Re c ha ka cap a ci ty , it will b ec om e ea sie rto d o i n c o u rse of time. After a few breaths rn th e p os tur e , w hi ch is Ut hi-

ta Trikonasana, inhale, raising back to the starting Trikonasana Sthithi. Repeat the same on the left side. One should kqep the knees and elbowsstraight this postuin re. Refer Skerch (l). In this asana,back, hip, arms,neck and the solesget copious blood supply. Further, if practised consistent with one's physical conditton, rheumatic painin the hip back, knees and the elbows will gradually reduce.Further it is one of the best posutres for obese persons roffie fat in the arm, neck, waist, lower abdomen and back regions.

ground. However,. after a few days, one may start doing the regular posture. Pregnant women should not d o_ th i s p os tu .o . PARSVA KONASANAM

Start as in Trikonasana, with feet spred by about 3 to 3 |' a nd ar m s at s ho ul de r level and back straight. Exhale, press the left foot an d be nd t he r i gh t l e g at t he k ne e, bo dy at th e h i p , p l a ci ng the right palm on top of the r i gh t fo o t. Th e t ef t ar m i s a l so g ' 66 r a1 Jt sw u n g o ve r head, so that it is parallel to the ground. Refer to sketeh ( 2 ) , S ta y i n th ep os tu r e fo r a few breaths. Inhale, returnThose who are unsteady ing to the starting position. while standing erect,may do R ep e at on th e l e ft s i d e. Th i s theposture whilelyingdown. i s U t hi ta P a r sv ak on as an a. l t keeping the back of rhe ma y be p os si b l e t o k ee p t he neck, back, buttocks and p al m o n th e gr o un d be si de s backof the heels firm on the the foot after some practico.

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Now raige the arms over. head,keepingtho palms facing front, exhale bend forward and hold the toos by fingers in the corrsponding hands. Inhale,straightnthe backand look up arching the PRASAARITA PADOTHA. back up a little. Repeat this NASANAM movemonta few times. Retufn to the starting position Start with Trikonasana with armsoverhead, Sthithi, Spread the feet a Exhale, bending forward littls moreto about 5'. Now keeping the knees straight' and keeping the palms betplacingthe palmson the hip, weenthe feet. pushing back exhaleand bend forwardas the hips and touching the low as possiblopushingtho floor with the top ot the

One has to be careful while-lowering trunk. In tha this posture,further stretching of the hip and waist is obtained. Constipation and certainconditions of dysmenorrhea respond well to this posture.

hip back. Inhale raising the trunk up.

head. Do a few lpathr. Inhale, return to 3ilrting position.Referskech(3) Porsons with vertigo, abnormal blood prssu.e, heart 6ilmnt should not 8ttemptth6se standing postures requiring bending the body. Youngsterswill find Tadasanagroup of asanae improve poise and senseof balance and hence a b6ttr awareness their body. The of Trikonasbna otherasanac and which give a broader base between the feet will give strength,improvecirculaiion and a senseof well being

Yoga Therapy

The SuptaAsanas
By S, Ramaswami, Trusree, Krishnamacharya Yoga Mandiram
In the last three issues some important standing postureswith the variations, counterposes and lhe accompanying breathing pattern to be followed were described a lon g wit h som e of th e be n e fits that accrue. lf one has practised theq at a fixed rime each day, regularly, body sh ou ld b ec om e lig ht er (l agh ut wa ), circ ul at ion ,res p ir at io n and digestion improve, leading to better health and a positive sense of well being. The breathing also becomes longer, smoother and mo re alive, thereby giving a sense o f calm . lt is th e u ni que n e ss of the system of our Acharya that he has inherited, that one i s im pe rc ep ti bly le d to th e control of breath or Pranayama, even while doing the asanas. The synchronous lnd long breathing also helps lrlax the muscles and ioints and attain the posture (Asana Sid d h i) sm o o th l y a n d w i th l e ss effort. A regular practitioner could observe within himsell both tranquility. anglggradoxically, improved stamina, as revealed by the capacity to do the postures more deliberately with slow stretching and stay in the final posture lo n g e r a n d to r mo r e n u mb e r ol breaths. THE EA N OHA S It has been nssti8lC. in earlier issues about the four aspects ol yogic broathing. First is the Rechaka or long and smooth exhalation. Pura ka is lo n g i n h a l a ti o n . l t i s , however, possiblo to hold the breath in atter inhalation, which is known as internal holding or ant;h Kumbhaka. Holding of breath out during the time interval between the completion of exhalation ( R e c ha ka ) a nd t he be gi nn i n g o f i n h al a ti on ( Pur a ka ,) i s B-@!Va Kumbhaka Readersmay recall mentio n i n g a bo ut th e B a nd h as o r the contraction of certain group of muscles, lt is now time to introduce the idea and practice of Bandhas also i n th e p ra ct i c e o f a sa na s, Three important Bandhas were mentioned earlier. They are Jalandharabandha, or locking the chin against tho the broastbone. This may be done during both th e. ku m bh ak asan d w h er e ve r the postures require the chin to b e l o cke d , w hi ch i s no r mally the case during forward bending and keeping the back erect. ln back bending and twisting postures, it will not be possible to do Jalandharabandha.

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How eve r , th e ot her tw o B andha s a re t o b e p rac ti se d in m ost o f t h e a sa n as, esp e c ial ly a ft er e xha la ti on . Th e f irs t is M o ola b a n dha . lt i s done after a complete exhalat ion. Af te r e x ha lat i on i s over, the abhyasi is to anchor t h e b od y in th e asa n a he is in and slowly and deliberately c los o th e an u s an d th e n draw in the rectum with the help of contraction of perinnea l and su r ro un d in g m usc le s of the buttocks and also pullin g t he p elvic flo o r. lt is ca lled Mo o la Ba ndh a o rco n striction of anus. Thereafter as if in a continuous movement , t he ab d ome n ,in clu d in g the navel is drawn in, pushing the diaphragm up into the now almost empty chest cavity, when it is called Uddiyana Bandha (drawing in of dicp h ra gm ) . lt , is a ct ua lly t he two Ban d h as. Ud diy ana Ba n dh a and M oo la Bandha which make usa of both the . pelvic diaphragm a nd diap hr ag m , wh ich sep a -

rates the chesl from the sto m a c hth a t i s o n e o f sp e ci a li tie s o f yo g ic b re a th in gw h e n compared to othsr deep brealh in g e x e r cise si n o l h e r p o p u lar p h y sic a l cu l tu r e s . It could be obsrued that it may not be possible to do th e B a n d h a s in i ti a l l y tw i th o u t practise of long inhalation an d e x h a la tio n , s o th a t th e prana strength is first enhanced. lf one has practised the standing postures mentioned in the previous three issues accompanied by the breathing pattern. colrect and with food restriction (Tapas) and has reduced the the waistline to its healthy lev e l, th e n th e B a n d h a c o u l d be attemptd. The one standing posture where all the three bandhas, could be effectively practised is Utka ta sa n a a n d ' a l s o i ts variation Ardha Utkatasana. practising regularly After th e d yn a m ic m o ve m n ts i n

the standing postures, one shouldattempt to stay in tho posture for a few breaths, say 3 to 6 to start with. In the initialstages one may be able to barely accomplish the posture,Thenone should stay in the posture, say Utkatasana or Ardhautkatasana for fabout 3 to 6 breaths. Then one should stay in the posture comfonthe ably and slowly lncrease the stipulatime to complete of TheBted number breaths. after one should remain in th6 posturefora fixed period Furthel say 3 to 5 minutes. p.actice should be aimedat reducing the number of breaths for the same time duration. For instance, ono may take 20 breathsto be in the poslure. Lateron it may be possible to remainin the posture steadyand comfortable (Sthira and Sukha) for 5 minutes with perhaps 10 breaths only. This is one method of attaining Asana in siddhi (perfection posture)

Th is i s th e sta r ti n g p o si - the bandha a tleast for a few tio n fo r a l l su p i n e p o s tu r e s. se c on ds . Thi s is Tat ak am u dOne may start straightaway Ia. Now, relax the drawn Hav ing ac h ieve d t his , t he n lying down, but the advan- mu s cl e s a nd t he n i n ha l o . it may be good to introduce tage of starting lrom Sama- Repeat foi about 6 breaths. B an dh a des c ri bed a bov e . sth ith i is th a t o n e c o u l d g e t It m a y a l s o be d on e w i t h wh ich will go t o in cre a s et he lim b e r e d u p a b i t a n d a l so aims stretched overhead as time taken for one breath. o n e c a n b e s u r e th a t th e i n t h e s ke tc h ( 1 ) . Obviously it requires not b o d y is str a i g h t, m a k i n g u s e only s ta m ina or Pra n a yam a of the sense of balance. PREVENTIVE STEP Bala , to ho ld th e br ea th f o r Ho we ve r i t i s th e tr a d i ti o n a l The Mudra may be btter the duration cf the Bandha, method. for some persons with legs bu t als o a h ea lth y s to m ach Th e lyi n g p o s tu re i s c a l le d be n t an d fe e t o n t he gr ou n d, and d ige st ive s y st em a n d to the butfocks. One th e pe lvic o rg a n s. Wha t Sa v a sa n a b y so m e a u th o r ,- glg ma y pr a ct i ce a l s o i n th e po si Ba n dh a is p os si ble with ties. ti o n g i v en i n s ke tc h ( 2 ), u lce r, co ns tip a tio n , c o lic Now keep the feet, ankles wh i ch i s C ha kr a va kr as an a a pain ,p ro stit is, u rin ar yin fe c e t ion , dy sm e nor r h ea ,o b esit y, and !499g close. Stretch ob vi ou sl y i t i s n ot p os si wea kn e ss a iis in g o ut o f th e th i g h , ca l l m u scl e s . P r e ss th e h e e l s, b u tto c ks , b l e t o d o t he B a nd ha s w i t hin dis crim a te sex et c? p a lm s, s h o u l d e r a n d . n e ck o ut ad eq u at e pr e pa r at i o n o f SUPI NE PO ST URES a n d s tre tc h th e sp i n e o n the bo dy by as an a s an d in h a la ti o n . s o th a t th e e n ti r e b y m o du l a te d br e at hi ng i n The next group of Asanas b a ck te n d s to b e fla t o n th e a sa na s,a s h as b e en e xp l a i ne d t ake n u p a re th o se lyin g g r o u n d . By th i s i t m a y b e i n a l l t he or e vi ou s i ss ue s. A wit h fa ce u p war d of Su pta p o ssib l e to s tr e tch th e n e c k s i ck p er s on su ffe r i n g fr o m asa nas . F ir st i s T at aka m u d ra a n d d o J a la n d h a r a b a n d h a . ac ut eab do m en a ld i s ea se s i l l w (ge stu r e o f a p ond ) , wh ic h Bu t it is p r e fe r a b l eto u se a no t b e a b l e t o do t he m a t a l l to ma ke s u se o f t he B an dh a s s m a ll p i l lo w to r a i se th e de r i v e an y b en ef i t - l t i s m o re effectively. h e a d a n d l o c k th e ch i n . D o a p r ev en ti v e ex er ci se th a n cu r at i v e. H o w e ve r , w i t h a fe w d e e p l o n g b r e a th s . as an a s, b r ea th i n g. a pr o pe r Sta rt wi t h Sa m a st hit h i. Then after a deep, comple- diet and a few other yama I nh a le , ra ise a r m s o ve r hea d a nd int e rlo c k fin g ers . E xh a le . te e xh a l a ti o n ; p r e s si n g th e n i y a m as m e nt i o ne d, th e p at i do Uttkatasana. Do a few h e e ls ,k n e e s.b u tto c ks ,p a lm s , en t w o u l d be co m e fi t t o st ar t b re a th swi th or with g u t t h e s h o u ld e r s a n d n e c k a n d th e pr a ct i ce o f B an dh as a nd Bandhas. Exhale, i6birl$g str e tch i n g o th e r b o d y mu s cl - _ d er i ve t he i m me n se be ne fi ts . t h e p a lms a f ew ln c hes b e - e s, d o M o o l a b a n d h a a n d l H e u r i s ti c al l y i t m ay be o bs er hin d t he b a ck. No w sit Ud d iya n a b a n d h a , s o th a t ve d th at d i s ea se s l i ke e a rl y do wn . In ha le , st re t ch t he the entire abdomenal portion stages of piles, prostitis, proi n co m p l e te l y la p se - re ct ala nd va gi n a l , i n cle gs f or war d to get he r an d lie ;s d ra w n on yo ur b ac k, ke e pi ng th e m a k in g i t sc a p h o i d . l t r e s e m - o nt i n e nc e, co n sti pa ti on , i nd i h an d s a lo ng t he sid e s o f th e b le s a sm a l l , b e a u ti fu l p o n d g os t i on e tc ,' r es po nd w el l t o bo dy an d pa lm s f ac in g d o wn formed by ths pelvic bones Tataka mudra. Some yoga o n th e gr o u nd. and the lower ribs. Stay on therapists claim that it actiwhich one can tst for onese lf.

vates the liver and pancreas, so that certain drabetics could also benefit. There are yogis wh o cla im t ha t th ey can d r a w th e d iap h ra gm so m u c h in as to massage the heart. Since i:s effect on the sex organs are clearly seen, people who practice from early life will ma int a in th e ir you th l or a long er p er iod . lt is hel pf ul du ring ch ildb irt h il pra c tis e d from early in life. Pregnant women may practice Moolabandha; but not Uddiyanaban dha . JATAVAPARIVRITHI F ro m t he lyin g dow n pos ition (as for Tataka mudra), i nhu le, r ais ing t he ar m s to

sh o u ld e r le v e l . In h a l e , ta is e th e h e a d s l i g h tly a n d tu r n the head to the left side. Exh a le , p te ss i n g th e p a l m s, shoulders and pivoting the lo we r b a c k ta k e th e ti g h t l e g away by about 30o to 45o No w o n th e n e xt i n h a l a tio n , ta k e th e le ft,le g " a n d a l so stretching h Kb6f it besii^

r i vr i th i o r ac ti v i s i n g st om a ch ( o r l iv er ). Th i s, w h en do n e with the Bandhas is extremel y u se f u l i n r e du ci ng t he si d E fat, increases appetite and g e n e r al l y he l p s th e di g e sti ve svstem. lt is useful in correcr i n g s t i f fn es s i n th e l o w e r b a c k. Th e sa cr o - i l i ac i oi nt i s

M o o la a n d U d d i ya n a 3 " n - ' i .tw i sti n g of the required number dhas if possible. The upper b te a th s i n h al e a nd re t ur n to b o d y sh o u ld b e str a i g h r .o n e position' Breathe would feel the stretching all the starling l e ft n o r m a l l y a f ew t i m es an d do a lo n g th e r ib s , h i p a n d leg. The stomach muscles on tha posture on the other side' th6 ld'ft slde are also stretch- The posture is illustrated in e d . T h is is ca l l ed Ja tav ap a- s ktc h ( 3 )

i?9-"^ "1y"'l1 Do thefeetaretogerher. 6 to :{1""t,: of-.I"dasana' but doinsthe- l":l-1llv ,t-l'-t l:, the first 12 rong brealhes, o t th e sp i n e' A ft er

;d-;shi reg,sJ trat ooii

enh-ances the

Yoga Therapy

DWIPADA PEETAM
yoga Mandiram 8y S Ramaswami.. Trust6e,Krishnamacharya

M an y yo g a san a s ai m a t m ain ta inin g t he s upp le n e ss of th e sp in e. lt is s ai d th a t a man is a s o ld as hi s sp in e. The Desk Pose or Dwipaoa Peetam is a simple, efiective asan a whi ch w or ks on t he b a ckb o ne .

In h a le , p l a c e th e a fm s a l o n g th e sid e o f th e b o d y. Ke e p the knees, ankles and feet to g e th e r a n d sl o w l y s tr e tch them. STEP 2

E xh a le ,b e n d i n g th e l e g s a t th e kn e e s a n d d r a w in g a n d MET HODO T OG Y placing the feet close to the b u tto ck s. D o a fe w mo d u la STEP 1 ted breaths. Now hold the Lie on your back on soft a n kle s w i th th e p a l m s , i f c a .p et . Su pp or t t he ne c k and o n ly p o s si b l e ; o r e l se , ke e p he a d wit h a s m al l s o ft th e p a lm s o n th e g r o u n d . pillo w in th e in itia l s r age s. In h a le , p r e ss th e b a c k o f th e

h ea d an d ]n ec k an d al so th e feet; raise the trunk slowly a s h i gh a s y ou ca n, a r ch i ng an d s tr e tch i n g th o sp i n e, th c ne ck , s ho u l de r s an d a rm s i n the process. Stay for two se co nd s. E xh al e, l ow er i ng the body Repeat 3 times. Thi s i s D w i p ad a P ee ta m or Desk Pose. (Refer Sketch 1 ) STEP 3 N o w f or t he va ri at i o ns . ln h al e, st re tc h ri gh t l e g, w h i l e k ee pi ng t he l ef t l eg b en t a s i n pr e vi o u s p o si t i o n.

l nhal e a ga in , ar ch in g th e ba ck, ra is ing th e hi p wh ile pressing the left foot and heel. Stay for two seconds. Exhale and return to the starting position. STEP 4 lnhale, press the back of the neck and left heel, raising t h e r ig ht le g a s h igh as you can, stretching especially the neck and the right hip

ioint. Stav for two seconds. Exhals, return to starting position. (Refer Sketch 2). STEP 5 Exhale. bending the right le g a t th e kn e e a n d p l a ci n g the right foot on the root of the left thigh. Inhale, raising t h e tr u n k a n d th e b e n t r i g h t leg. Stay for few seconds. Exhale and deturn to starting position. (Befer Sketch 3).

STEPS 6 to 8 Repeat movements mentioned in Steps 3 to b with the right leg bent. STEP 9 Stretch both legs on inhalation and return to start of Step 1. Now, inhale, press the back of the neck and heels. arching the body between below the neck and the heels. You may stfetch

the ankles, so that the feet a re on t h e gr o u nd. Th is , is kn own a s M ad h yas e th u o r Bridge Pose. Stay for a few seconds. Exhale, returning to the starting position O lde r an d o b e se p ers o ns s ho ulo p e rf or m th e tr u nk rais in g m ov em en ts on ex h ala tio n a n d r e tu r n mov e m enr on inh ala tio n . T h is is L a nga nakriya.

tors, drivers, typists, etc. lt is a lso u s e fu l to re l i e v e lo w back pain, especially experienced by pregnent women. They however, need do onry Ste p s 1 a n d 2 a n d d o th e m after getting tho clearance f r o m th e i r o b s te tr ic i a n s. tU& VF OR M AT IONS T h is g r o u p o f A sa n a s which resemble the letters,

head with a small soft pillow dur,ng the firstfew weeks of practice. Place the arms along the body. Knees, anrles and feet are kept together. Slowly stretch them, whilo taking a lew modulated b r e a th s. STEP 2 In h al e , s tr e tch i n g an d r ai s. i n g t h e r i gh t a r m o ve rh ea d .

L, U and V, require the stretc h in g o f l o r r e r b a ck a n d Desk Pose is a convenient b r in g in to p l a y th e l o w e r e xe rc ise fo r ar c hin g a n d sto m a c h m u scl e s a n d i m p r o hence streDgthening the v e th e ir to n e . T h e a r m s a n d s pin e. Sinc e t hg . f ee t a nd le g s a r e str e tch e d o u t a n d n eck are a n cho r e d,fo r b egin - up, and are known as Urdhwa ne rs , th is p os tu r e is ea s ie r P r a sr u taPa a d a Ha s th a As a t o d o , c o m par e d to m any n a s ot h er ba ck a r ch in g as a n as.lt he lp s r eliev e p a in in a s tiff STEP 1 : n eck,in cid en ta lin suc h o ccr .r Lie on your back on a soft pat ions a s m ach in e ope r a . carpet. Support the neck and

BENE FIT S

E xh a l e , r a i si ng th e r i gh t arm leg a n d . r i g ht fr o m t h e hi p a s h i g h a s y ou can but uDto 90o to the g r o un d . I n th e b eg i n ni ng , yo u m a y fi rs t b en d th e ri gh t kn e e, as i f ki ck i n g h i g h towards the face and then straighten it. Stay for a few se c o nd s. In h al e r et ur n i n g to th e st ar t i n g po si ti on . ST E P 3 N o w e xh al e ,r a i se th r i gh t arm and left leg. stay for

t wo se con d s . T he n i nh a le , th e r fr o m th e h i p a s h i g h a s S ta y f o r tw o se co nd s. l n ha l e , ret urn in g t o th e ol igi na l p o ssib le , u p to 9 0 o fr o m th e sr r e tc h i ng b ot h th e ar m s posit ion . E: : hal e. lo we r ing g ro u n d . s ta y fo r tw o s e co n - and legs and returning to the p os i t i o n.Th i s r es em t he rig h t a rm to t he sid e of d s . ln h a le , l o w e r i n g th e l e g s. s ta rt i n g T h is r e s e m b le s l e tte r L a n d bles letter U and is known th e bo d y. is Ur d h w a P a r sr u ta P a d a a s U r dh w a Pr a sr u ta P a da H a s th a sa na nr . ( R e fe r Sk et ch As a n a m . ST EP4& 5 4 ). R ep e at m ov e men t s2 a n d 3 S TE P 7 wit h t he lef t ar m ra is e d. STEP 8 lnhale. raising both arms STEP 6 Inn a l e , r ai si n g tr ot h a r m s overhead. E rhale, raising Exhale deeply. press the b o tlr a r m s a n d b o th l e g s o ve r- he ad . Ex ha l e a s i n S te p p alms. r aise bi th l egs t oge - p e rp e n d rc u l a r th e g r o u n d . 7 r ai se tc th i r rn s a nd th e to

l6gs but, take ths legs a bit further and hold lhe big toes 'by the thumb and the next two fingers. Inhale, spread the legs, resembling ltter V an d t his is k no wn a s U bha ya Pada Angushtasanam. These postures will be easier to longer and perform with s m oo th er ex h al bt io n. (R ef e r Sktch 5). Another variation which mai be attempted after Prac-

tice of the earlier Vinyasas is Supta Padangushtasana. Fr o m a fte r th o _ S te p 2 , me n tioned above, slightly strotch the right leg, bring it forward and hold the big toe with fingers of the right hand. KeeD the left hand on the le ft th ig h w h ic h i s o n th e g r o u n d a n d d o a fe w m o d u la r e d b r e a th s. Th i s i s S u P ta n Pad a n gu sh ta sa a m . No w sl o w l Y e xh a l e a n d p r o ss in g th e l s ft s i d e o l th e

body, leg and heel, lower the r i g ht l e g w i th th e. ar m t o th e r i g ht s i d e, h ol d i n g th e to e a l l t h ro u gh . In t he f i n al Po si tion, the right leg is stretched o n t he g ro u nd to th e r i g ht o t th e b od y a nd h el d bY t he ri g h t ha n d a t a bo ut t hc s ho u l d er l e ve l . Thi s is SuPt a Pa r sv e P ad an gu sh ta sa na m . (Refer Sketch 6). This is to be repeated on tho si d e al so . other

BENEFITS As mentioned, this group of Asanas,helps to strehgthen lowerabdomenal nruscles and effectivelychecks

o b e sity ; c o n sti p a ti o n a n d ea r ly s ta g e s o f p i l e s r e spond to thesb exercises. P e o p le w h o sp e n d h o u r s sta n d i n g a n d long te n d

to develop vericose veins w i l l a l s o be ne fi r . c i r l s i f t he y practice from puberty will i m p r ov e th e t on e o f th ei r p e l v i c m u sc l e s,

VATRASANAM
BY' S. Fiamaswami' Trustee, KrishnamacharYaYoga Ma nd ir am ' and when per{or' helpsto relaxthem. Of the manysittingposrur- meditation brea- PROCEDURE med with synchronous is es,Vajrasanam comparati(1/8") Usea thickcarPet . ;;iv';;;i" do andcombines thins andmovements.(vinva' the soat poise. lt is a good sas) it works on different folded into two; grrt" unA hard and iointsand musclesand also should be neithertoo posturefor pranayama

No w fo r th e m o v e m e n ts an d v a r ia tio n s ( Vi n y a sa s ) o f Va jr a sa n a m. In te r l o ckfi n g e r s o f th e tw o h a n d s a n d tu r n th e m o u t. In h a l i n g ra i s e th e bo d y and a l so th e a r ms o v e r h e a d . W h il e yo u in h a le ,th e c h i n l o ck w i l l p ro d u ce a h is si n g s o u n d i n th e t h ro a t, d u e to th e p a rti a l c l o . s in g o f th e g l o tti s. T h e p e r i o d o f in h a l a ti o n a n d th e m o ve m e n t o f th e tru n k a n d th e a r m s s h o u l d sy n ch r o n i ze . O n c o m p le ti o n o f i n h a l a ti o n , y o u will b e o n th e k n e e s a n d th e fr o n t p o rti o n o f th e l e g s. S ta y fo r a b o u t 2 to 3 se c o n d s, h o ld in g th e b r e a th i n . N o w a s yo u e x h a l e r e tu r n to th e The ch in lo ck, Ja la n dh ar a - o r ig in a l se a te d p o si ti o n , ban dha , he lp s par ti al ly c lo se S e a te din V a j r a sa n a m r a i s e t he glo tt is an d th us h elp s on e , th e a r m s o n i n h a l a ti o n . S ta v c on tlo l t h e br e a th ing . nor to o so ft . Sit , b e n ding t he le gs , with kne e s, sh in s a n d a nk lesto ge th e ran d st re t ch e d , t oes po in tin g o u twa r d so th at y ou si t o n th e h ee ls wit h t he s hin s on th e gr o u nd. K eep t he pa lms o n th e k n ees a n d s t raig ht enth e ba c k. Str e tc h t he back of th e nec k and p la ce t he ch in a co up le o f in c hes below the neck. Throw the sh ould er s a lit tle ba c k s o th at t he sh ou lde r b lad es te n d to a ppro xim at e e ac h ot he r fo r ming a ca n al alo ng th e s p in al co lun rn . T his is Va jr asa n a m. (Ref er to s ke tc h 1 fo r t he pos it io n of le gs, s pin e an d b ac k).

fo r a f e w se co n ds . O n e xh al . a ti o n fl e x a t t he e l b ow s, l o w e r i n g t h e ha n ds to t he ba ck o f th e ne ck ( Be fe r t o sk et ch 1 fo r ar m po si ti o n ). B e pe at 3 ti me s . T h e n e xt Vi ny as a w i l l re q u i r e , si t ti n g on th e he e l s, b u t b e n d i ng fo r w a rd , so th at t he fa ce to u ch es th e g r ou nd an d th e a r m s sti l l str e tc he d o ut w a r d . Th i s m o ve me n t w h i c h i s to b e d on e o n e xh al at i o n, sh o u l d be av oi d e d b y pr eg n a n t w o m en . C OU N TE R P OSE N o w f o r a c ou nt er p os e f or th i s fo r w a r d m o ve me n t. Exh a l e , s l i gh tl y l ea n ba ck a nd ke e p t he p a l m s o n t he gr o un d a b o u t o ne fo ot b eh i n d th o l e g s a n d ap ar t by a bo ul a

1 2'. ln h a le , p res s t h e p a lm s, t he e nt ire por ti on o f th e le g s o n th e g ro u nd , t he a n kl es a n d kne e s and r ai se th e t r un k, st re t chin g t he n eck and th ro win g t he h ea d bac k wa rd . (Re fe r S ket ch 2 ) . I nh ale , r et urn t o th e o r ig in alp o sit io n , R ep e ata b out t h ree t im es. Pe rso n swh o a r e n ot o bes e ma y d o th e abo v e m ove m e n t of ra is ing th e tr u n k on e x har a tio n whe n it is c a lle d Br a h ma na kr iya . Re tur n t o th e or ig inal po s itio n o n i nha la ti_ on . Preg n a nt wo m a n ma v d o th is mo v en re n t. p e r son s wit h h igh B. p. n e ecln ot d r o D th e he a d b a ck.

A n a d va n c e d V a j ra sa n a m va r ia tio n w o u l d r e q u i r e th e p r a ctiti o n e rto sp r e a d th e a n kle s a b o u t 1 8 " a n d s i t b e twe e n th e a n kl e s a n d h e e l s, a n d h e e l s, i n s te a d o f o n th e m a s e a rl i e r , w h o n i t i s kn o wn a s V i ra s a n a m . ( R e fe r to sk e tch 3 ) .

BE NEF ITS

V a jr a sa n a m s ve r y r e i a xi n g . i Be c a u seo f th e s tr e tch i n g o n o n th e a n kl e s a n d th e fr o n t p o r tio n o f th s k n e e s, i t g i v e s g o o d r e l i e fto p e o p l e w h o a r e p r o n e to b e r h e u m a tic a n d

s uf fe r f r om g ou t. A s th m at i cs h a v e b ee n fo u nd to r es po nd w e l l e sp ec i a l l yto fo r w a r d be n di ng a nd b ac kb ed i n g. P r e g na n.l 4. - o m en w t i l tt nd t he w tr u n k r a i si ng he l p s r e l i e ve th e p er si st en tl o w ba ck pe ,i n an d a l s o s tr e ng th en th e pe r i ne al m us cl es . l t c ou l d b e o bs e rv ed t ha t t he p os tu re s an d m ov em e nt s a r e d on e w i t h a b r ea th i n g p at te rn . B r e at h i s th e c on ne ct i n g l i n k be tw ee n b od y a nd m i nd . Wi t h p r op er b r ea th i n g i n a sa n as ,a cc or d i n g to o ur Ac ha r ya 's P a dd ha ti .on e ge ts a g o od m i nd - bo dy co o rd i n at i o n a n d co n tr ol .

HALASANAM
S. Ramaswami, Trustee, Krishnamacharya Yoga Mandiram.
Ha la sa na m , w hich is an extension of Salvangasanam, d escr ibe d in th e la s t iss u e is als o a we ll- kno wn p o st ur e . U pto Sa r va ng a san ath e p ro, cedu re is t he s a fn e. T he t eafter, slowly tixhale and lo wer t he le gs o ver t he h oa d and pla c e lh e lo es on th e grou nd . St ret ch b ot h th a r m s an d p res s th e p a lm s o n th e grou nd . Th e .kn e ss n d a nkle s a are a ls o s tr e tc hed ( Ref e r s ke tch 1) . Or r e m ay st aY fo r a f ew b r ea th s. Ev id ent lyt he inh a lat ion will be sh o r t, b u l on o m ay pr ac tis elo ng e xh ala ti on in lhe p o st ur e in clud in g the Sandhas after exhalations. After staying for a few breaths or upto 3 minutes ot so, return to the lying Posture. s lowly r olli ng bac k , co nsciously stretching every inter vertebral ligaments, th ig h s , k n e e s, a n kl e s , fe e t a n d a lso th e to e s . Kee p i ng th c a rm s ov er h ea d a n d h ol di ng th e to es , sp r ea di n g th e l e gs ov er h ea d,k ee pi n g th e l e gs a t a n an gl e ARDHA PA D MA H AT AS Ao ve r he a d ar e so m e o f t he NA M: o th er v ar i at i on s, l t c ou l d o e o b s er v ed t ha t H al a sa n am Th e r e a r e a n u m b e r o f r e qu i r e sfu r th er s tr e tc hi ng of va r ia tio n s p o ssi b l e i n H a l a po st er i or m u sc l e s an d sa n a m . C n e o f th e m i s th e a b do m a n, t he r s! y he l p i n g Ar d h a o a d m aHa l a s a n a m .Th e th e fu nc ti on i n g of pe i v i c an d sta r tr n g p o i n t i s S a r y3 p g 3 o th er i n te r na l o r ga n s. N e ck sa n a m . E xh a l i n g , p l a ce th e a n d sh o ul d e rs a re al so str e tle ft a n k le o v e r th e r ig h t th i g h c h e d co ns i d er a bl v. th e n o n th e n e x t e x h a l a ti o n Th o se w h o a re pr o ne t o be s lo wly lo w e r th e r i g h t l e g a s in Ha l a sa n a m , w i th l e ft lyp-egensive- should avoid fo o t p r o s si n g a g a i n st th e p r e s su r e on th e b ac k o f th e th ig h a n d th e l o w e r a b d o m a n . h e ad w hi ch m a y l ca d t o Stay fora few braaths. Return flusbing of the face. Howto sla r tin g p o i n t o n in h a l a - e ve r , th e y m ay l ow er t he l eg s lio n , str e tc h in g a l so th le ft a s m uc h a s p os si b l e ,a l l o w i ng leg. This is to be repeated th e t o! .s o to b e a l i t tl e a w a y o n th e o th e r s i d e a l s o . ( R e fe r fr o m th e c hi n . The co r re ct p o s i t i o n f or su ch a pe r so n Ske tc h 2 ) . co u l d be ac hi ev ed b y t r i a l a n d e r r or a nd a co mf or t ab l e , b a l an ci ngpo si ti o n co ul d t hu s b e m a i nt ai n e d. On e sh o ul d concentrat6 on fine breatning a n d d i r e ct t he v i su a l at te nti o n t o th e m i d dl o f th s eyebrows, with closed eyes. Sarvangasanam and Halasanam should be followed

ing the head, nsck and shoulders on the ground (Refer Sketh3). Stay for a ffiper-o sno up ro one minute. Exhale, press the elbow and head. slightly bend th knees and return to Sawangasanam. practisc After considerable it may be good to combine Halasanam and Uttanamayurasanam and then back to Halasanam, with the appropriats breathing mentioned earlier. This soquncemay be repsated 3 to 6 times. These dynamic movementg,

The starting point is by counterposes, such as Now,exhale thujangasanam,Salabhasa- Sarvangasanam. and keepingthe palm firmly na.r. UTTANAMAYURASANAM: on the back slowly drop the legs on the ground, strtchUttanam Stretched. ing the front ponion of the Mayura Peacock body. stretchthe legs,xeep(T3. can be done by youngsters and it strengthenstho torso' shoulders and neck conside. rably. is also Uttanamayurasanam known as Madhyasethu which can be approached

z.-

explai- ped in one of tho carlier i3suosT from Dwipadapeetam,

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xxx xx X

P A D MASAN AM
S. R AMASWAMI
Hathasya Prathamaangatwat Aasanam Poorvamuchyate Aarogyam cha Angalaghavam. Kuryaath Tadaasanam Sthairyam

The above stanza in Hathayogapradeepika of Svaatmaaraama states that Aasanaas are de sc rib e d in fh e fi rst place as they form the first stage of Hatha Yoga. Aasanas make one firm, free from diseases and feel exrremely l ight a n d s up p le . Bra h m aana nd a, in h is com m e n ta ry "Jyotsna" on Hathayogaprad eep ika s a ys lh a t Aa san a makes one f irm. as it weakens t he Ra jog u na(A asa n e naRa jo Han ti) th a t c a use s f ick le n ess (Viks he p a) o fth e ch it t a. Si nce as an a s er ad ic at e d is help they tha eases, mind to co n cen tr a te . Ac c or din gto th e au th o r o f Yo g a su tr as , Pa ta nja li , "di se a se (v y ad hi) , du lln e ss (s th y ana ) , do ub t (s a msa y a) ,in a tte n tio n (p ra ma dh a ) slo th ( a a lasy a ), world line ss ( a vi rat hi ), f alse ) n ot io ns ( bh r ant id ar s anam issin g e s sen tia ls ( a la b dab h o oni k air a) a n d i nsta b ilit y ( an iv as th ith a) a r e th e ca us e s o f distraction of the mind and

Thc lndian Review

as such 8re tho obstacles for material or spiritual progress. Heaviness of body arises fiom a preponderance of Tamas, and asanas remove t his . T hou g h it is i mp o ssib le t o e xp lain cl ea r ly an d r e a liz e th e imp o rt a nt t f ut h s th at und e rlie th e va r io us a san a s, o ti ll t he h u man s yst em is un . der st oo d in al l i ts in tr ic a cy and de ta il. it can b e sa id t hat t he va r iou s a s an as b ri ng ^ abo u t m an y im po rt an t r e su lt s, phy sica l, p h ysio lo g ical , p s ycholo gic a l,a nd spi rit ua l. F or ins t an c e, d ur in g so me o f them, various nerve centres are a ct ivise d ; t he sb e ffe c tiv ely h elp t o con lr o l th e i rr egul arit ies o f th e bod y and wh at is mo re fa scin a tin g ,b u t no les s t rue , i s th e pur if i ca t ion of the mental process-the min d b ec om in g m o r e a nd mora tt en tiv e ( e kag r a ). W ELL -KNO WN AS ANA

lowerback, hips. knees, ankles and toes makes it I complete posture. lt gives a very firm base for sitting for pranay a m a , J a p a o r stu d y . N o d o u b t it h o l d s th e fa s ci n a ti o n o f m a n y yo g a a s p i r a n ts. According to Sri Sureshwa r a c h a r ya ,rh e fi r st Pi th d h i p a th i o f Sr i n g e r i S a n ka r a M u tt, Pa d m a a s a n a , a l o n g with swa sti k a , g o m u kh a ,a n d Ha m s aa r e kn o w n a s B r a h m a a s a n a s, a s g i ve n i n th e l a s t Ulla sa (c h a p te r ) i n M a n a so l la s a , a n a u th e n ti c, e l a b o r a te c o m m e n ta r y o n sr i S a n ka ra b h a g a v a tp a d a ' s , D a ksl i i n a m u r ti A sh ta k a m. T h e n N r i si r n h a , Ga r u d a , Ku r m a a n d Na a g a a r e k n o wn a s Va i s h n a v a a sa n a m sa n d Vi r a , M a yu r a , V a jra a n d Si d h a a r e R u d r a a s a n a s. Y o n i a s a n ai s k n o w n a m o n g S a a kth a g ro u p a n d P a sc h imo tta a n a sa n a , i s a S a iva As a n a m .

le g,

d raw

t he

right foot closer to the body w i th th e ha n ds a nd ke ep i t on top of the left thish, in li n e w i th th e gr o i n . O n th e n e x t e xh al at i on , i n a si m i l a r fa sh i o n , be nd th e l 6 ft kn ee and place the left foot on top o f th a r i gh t th i g h. N o w , yo u have a very firm base to sit a n d th e l ow er b ac k i s r el i e ve d o f the o ut w a r d c ur ve no rm a l l y r e q u i r e d to k ee p up th e b a l an c e of th e bo dy . N ow ke e p t he pa l m s fu l l y c ov er i n g t h e r es pe ct i ve k ne e s, str e t ch t he a r m s, th e sp i n e and the neck and keep the ch i n on t he c en tr e o f t he b r e a st bo n es , ma ki ng Ja l a nd h a r a ba nd ha . e at hen or m a Br ll y .ma ki ngh i s si ng n o i se t hr o u g h t h e p ar ti al l ycl o se dg l o tti s. Th i s i s Pa dm a sa na . A fte r a fe w b r ea th s, do t he p os tu re w i th l e f t k ne e b en t f i r s t.

Paclmaasanais one of the well- kno wn a sa na sa nd h o ld s t hs pr ide o f p la c e a m ong si t trng p o st ure s . l t e a si lV fi ts int o t he d e fin itio n o f Pat an - A jali on as a na ,"St hir a Suk h am ,, Asan a m" wh ich d e fin e s i asa na sas s ta ying st ead y a n d . comfortable, Padmaasana, e sp ec iallyit s im po rt an t va r iat io n B ad ha p a dma a sa na . completely imggilizgsrhe lim bs an d give s s te a dine s sro a m ar v el a m on g th e yo ga the yogi's posture. The stretPA DM AA SA N AM : Si t s a n a s. O ne l ee l s ex tr e m ei y up, stretch the legs keep- secure on a firm base, the - ching experienced in all the stubbo(n joints, as the neck. in g b a ck str a i g h t. E xh a l e lower back enjoys a freedom shou lde rs , e lb o ws , w ri sts , deeply, bend the right a n d c o m fo rt un kn o w n e ve n

Ini ti al l y th er e i s b ou nd to b e e xc r uc i at i n gpa i n , bu t w i t h S va sti k a m , g o m u kh a m , d e e p e xh al at i o n, o n e sh ou l d p a d m a m , h a m sa a k ya m , b e a bl e to s l o w l y r el a x an d B h r a h m a m a a sa n a m ! r e p e a t t he m o ve me n ts, E s pe Nr isim h a m , g a r u d a m , c i a ll y pe op l e w h o ar e n ot ku r m a m , n a a g a kh ya m , u se d t o sq ua tt i n g m a y ha ve V a ish n a v a a sa n a m l V ir a m , p r o bl e ms i n t ho ea rl y st ag es . Mayuram, Vajraakhyam, s id h a kh y a m , ru d ra m a a But on ce t he i ni ti a l r es i s sanam! Yo n y a a sa n a m ta n c e i s ov er c om e , s l ow l y v id u h u . Sa a k th a m . o n e w i l l s ta r t ex pe r i e nc i n g Sa iva m Pa s ch i m a ta a n a - th e r el ax i n g ef fe ct s of P ad k a h y;n . m a a sa n a. l t i s u nd o ub te dl y

palms on the respectivg rh i gh s , w i t h fi ng er s p oi nt i n g inward. Stretch the elbows rnd ralse the trunk ond rhainta i nJ aa l a nd h ar ab a nd ha . D o between six and twelvs long i n ha l a ti on s an d e xh al at i o ns wi t h th e B a nd ha s. Th i s i s very good for the wrists, sh ou l de r s, ne ck an d t he spine. (Refer sketch 2.) PA R V A TA A S A N A M : In h al ea nd ra i s e th e a r m s o v e r he a d, i n te r l o ck fi ngers, the stretching spine, . shoulders. n6ck, e l bo w s an d w r i s ts . Ke ep th e c h i n l oc ke d i n J aa l a nd ha ta b an dh a . Th i s i s Pa r va ta as a n a m . ( P ar v at ha : Hill) Refer Sketch (3). This postu r e h el ps to de ve l o p th e s h o u l d er s an d ma ke t he s h o ul de r j o i n t s up pl e. D e ep i n ha l a ti on a l so he l p s to e x p a nd t he ch es t an d i s e sp ec i a l l y us ef ul fo r ch i l d r en , te e na g er s an d yo u ng m en a n d w om e n. l t a l s o h el ps i o for Pranayama, meditation s tr et ch th e a b do m i na l m us a n d Sa m ya ma s , ( R e fe r c l es ; a nd i t i s b en ef i c i al to th o se su ff er i n g fr o m r es pi r asketch 1 ) to ry a i l me nt s. There are a numbei of v a ria tio n s i n A ft er a bo u t 6 t o 1 2 br e at hs , P a d m a sa n a wh ich h e l p to i rn p r o v e c i rc u - e xh a l e . be nd at t he el bo w s , la tio n , str e n g th a n d d e v e lo p l o w e r th e a rm s a n d ke ep t he p a l ms o n th e ba ck o f th s the body proportionately. n e c k; w i th th e p al m s fa ci ng B HADR A AS AN A M : u p w a r ds t he e l b ow s st r et Bh a d r a : Pe a c e . Si t i n c h e d o ut w a r ds an d th e P a d ma sa n a m . lnhale sh o ul de r b l a de s ap p ro xi m at r a ise th e aams a n d i n g e ac h o th er . On i nh a l at i o n on e xh a la ti o n , raise the arms and on exhalalower the arms and keepthe tion lower them with good

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i n a m os t co s y c o uch o r so ta . The body is erect, but re lax ed . Na tu ra lly t he m in d will ba relaxed and alert. un pe r tu rbe db y th e p ost ur a l di st ra c tio ns.. Peo p le p r one t o b ec o me r heu m a tic , s tif f kn e e join ts d u e t o d is use , are benefited. l Aft er a fe w b r eat hs , o r r e nlay practice, Mulabandha a nd Udd iy a nab a n dha . T h r: s i t is p oss ib le to p r act ice B and ha tr aya s i n Pad m a sanam. lt is a good posture

fa

- Ku n d al i n i Yo ga S c ho ol cr e di t It w i t h t he aw ak en i n g o f Kundalini. Stay for a few breaths and return to Parvata a sa na m . A no th er v ar i a ti on w ou l d r e qu i r e pl ac i n g' th e top of th head on the floor, i n s te a d of t he f or e he ad . U R D H WA M U KH A , ,MA A S A N A M :
J

PAD.

F r o m P ar va ta a sa na m, e x h al e an d r ol l i ng . b ac k '-tiaei rhe shoulders, ttre palms b eh i n d the buttocks about one foot away and about one foot between the palms.f,.lnhale, press the palms and knees, r a i si n g th e tr un k a nd st r et ch ing the neck backward. (Refer sketch 5). This acts as a counterpose to Yogamudra. The front portion of the torso is stretched, the l l o i w e r ba cl k a l i o g et s a massaging effect. The wrists, elbows, arms and n-.ck get r e l i e ve d o f th e s l i g ht p ai n encountered in the previous m e nt i o ne d po st ur e sas Y o ga mudra, Parvataasanam' etc,

stretching the neck, and who sufferfrom constipation After about 6-breaths, of exhilor ohoulder muscles. Repeat and irregular erraticperis- ing return to.Padmasanam. 3 tallisis, lt helps improve ,fl2laising the trunk is done to 6 times. digestionand relieveflatu- ithile exhaling it_is ,Lsnganalance. Yogis belongingto kriya. YO GA M U DR A: From Paruataasanam. exhale deeply and bend forward touching the floor with the forehead 4 andths armsstretchedoutward (Refersketch4). This good for those is particularly
!

U R D H WA P A D M AS A N A M This posture was describe d i n th e D ec em b er 1 9 77 l ss ue ,bu t w a s i n cl u d ed as a va r i a ti on i n Sar va n ga sa na m . T h e sa m e a sa n a c an be d on e fr o m Su pt ap a dm a sa na m . E xh al e, r ai se l h e tr u nk , a s i n S a r va n ga sa na r n,b ut i ns te ad th e l e gs b e i ng s tr a i g ht t he y a r e i n P ac l m a sa na m. S ta y fo r a f ew br e at hs ( R e fe r S ke tc h 4 i n D ec em b er 19 77 l s s ue of I nd i a n R e vi ew ). Fr o m t he r e o n e m a y p r oc ee d l o d o Pi nd a sa na m ( R el er S ke tc h 5 D e ce m be r 1 9t j o t In d i a n R ev i ew ) . R e tu r n r o P a rv a ta sa na m .

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SU PT APADM ASAN AM Fr om Pa rva ta a san a m ,s lo w ly e xh ale , ro u n d th e ba ck , r aise th e kn ee s a b it a n d lie down on the back completelv . w ith a rm s st ret ch e d o ve r hea d an d fin g e rs l nt erl uu k ed a nd th e I a dm a o o rt ic n a lso o n the flo or . Sta y fo r a f ew b reat hs, d oi ng Mu la an o U ddiy ana b a nd ha s te r e xha laf at io n . Exh al e, l ow er th e ar m s a nd h o ldt he t oe s.T ryt os tr et ch t he s pin e an d ke e L it on t he g rou nd , th e n eck a ls o r s s t retc he d so t ha t t h e ch tn rs n ot upw ar d b u t to wa !d s r h e c he st . Close t he e ye s a n d o o a fer,r.breaths. This is known as Sup ta Pa dm as a namSu p taj (

L y in g ) . R e fe r Sk e tch 6 .)

No w p l a ce th e p a l r n s b y th e sr d e o f th e b o d y o n th e g r o u n d . Pr e s s th e p a l m o n e x h a lin g , r a i se th e p a d m a p o r tto n to a b o u t 3 0 . i n h a l e r e tu r n to S u p ta p a d m a sa n a m . AD H O M U K H A P A D M AS A _ Re p e a tth e r n o ve m e n tsa b o u r NA M : Si t i n p ad m as an am . Citim e s. T h i s h e lp s to \r /o r k Ex ten d r h e ar m s fo r w a rd a nd

0*
o n lh e lo w e r h i p a n d a l s o h e lp s to co u n te r th e a ch e c n e m a y d e v e l o p d u e to s tre tc h in go f th e b a c k i n Su p _ ta p a d m a s a n a m . ( R e fe r Sk e tch 7). p l a c e t he p al m s on t he f l o or . l \o w e x ha te , ra i s e th e hi ps a n d s t an d o n th e k ne es , w i th th e s u pp or t o f th e p al m s , Fl e x th e el b o w s, a n d l i e f ac e d o w n , s o th a t t he en ti re b od y w i th th e l e gs i n pa dm a sa nam is on the ground. Now' i n h a l e , pr e ss th e pa l m s an d th e k n ee san d r a i se t he tr u nk , sl r e t ch i n g t he ar m s, e l b ow s a n d sh ou l d er s . Th i s i s Ad ho m u kh a pa d ma sa n am . ( R e f er sk e tc h 8 ) .S t ay {o r a f ew b r eaths.Then pressing the pa lms. e x h al i n g , sl o w l y pu sh t he

Ys m i n aa m P ad m aa sa n am pr o ch ya th e Pl a ce t he r i g h t fo ot o n th e le ft t h i g h a n d t he l ef r f oo r o n th e r i g ht th i g h, c r os s th e h a n ds be hi nd th e ba ck ( o ne s O - o w n b ac k, of co ur se !) a nd fi r m ty ta ke ho l d o f t he r o es (th e r i gh t t oe w i t h t he r i gh t h a nd an d th e l ef t t oe w i th th e l e ft .) Pl ac e th e ch i n on th e b r ea st s an d g az e a t th e tip o f th e no se ( N a as aa gr a ) . r e p e a t, ch a n g i n g th e l e g s' T h i s i s ca l l e d Pa dm a as an am . p o s itio n . Th i s g r o u p is e xc e p - It d es tr o ys th e d i se a se s o f tio n a lly g o o d to tJn e u p a l l th e se l f - r es tr ai ne d yo gt ns , th e r h e u m a ti c p r o n e j o i n ts , ( Y am i s) . R e fe r s ke tc h 9 . m a k e s u ch s tu b b o r n j o i n ts a s k n e e s, h ip s, sh o u ld e r s su p p - D E S TR O YS D ISE A S E S le , imp r o v :s sta m i n a , ci r c u B a dd h ap ad m as an ae qu i r e s la tio n a n d g e n e r a l w e l l b e i n g . r It is a co m p a c t a n d a ve r y a v e r y s ub tl e co nt ro l o f th e u s e fu l g r o u p fo r p r a cti c e fo r d e e p m us cl e s o f t h e sh ou l y o u n g m e n a n d w o m e n . d e r s a n d l e gs . l t i s a v er y , T h e re a r e a n u m b e r o f o th e r d e e p cl ea ns i n g ex er c i s e. l f m o r e d ifficu lt v a ri a ti o n s .On e o n e c an st ay i n th e po st ur e , o f th e m Ba d d h a P a d m a a sa - d o l o ng i n h al a t i on an d e xh al a ti o n i t i s ex ce pt i o na l l y n a m is ta ke n up . b e n e fi ci al . A s m en ti on e d b y Ba d d h a p a d m a sa n ai s d e s- S va at m a ar a ma , a nd a ts o c r ib e d a s " P a d m a sa n a m" in c o nt en de d b y au th or i ti e s l i ke m y A c ha r ya t ho t i t r e m ov es Hat ayogap radeepi ka. a l l t h e di se as es , e m an at i n g V a a m o r o o p a r D a ks h i n a mch a fr o m i t h e st om a ch a nd ab do Ch a r a n a mSa m s th a p yaVa m e n a l r eg i o ns , Pr e gn a nt a m a n T a th a w o m e n sh ou l d no t pr ac ti ce Da k sh o r o o p a r iP a sch im e n a th i s aa sa na m . vi d h i n a Dh r u th w a K a r a a b h ya a m P ad m a as an am , as me n ti D h ru d h a m oned before is not merely an A n g u sh ta u H ri d a y e N i d h a a y a e x qu i si t e p hy si ca l p os tu r e, Ch ib u ka m N a a sa g r a m a a l o - b u t al s o i s be l i ev ed to ho l d kayeth the key for proper meditation Ye ta th V ya a d h i v i n a a sa k a a r i a n d r o us i n g of K u nd al i n i .

ba ck and b o d y, so t ha t o n e s it s in Pad m a :a nam a n d t he upp er bo d y str e tc h ed f orw ar d in Yog am u d ra. I nh a le , r ais e t r un k b a ck t o Pa r v at asa n am . Pa dma s a na a n d t h e va riat ion s ca n b e p r a ct i se d in a s eries a n d i s r e com m e nd ed b y ou r Ach a r ya to a tta in A asan a sidd h ia n d der iv e th e max imu m ben e fit o f ea c h v arra tio n. lt s ave s t im e an d ensu r esth a t o n e w oul d e x erci se all th e p ar t s o f t he bo d y. Th is se r ie s ca n b e do ne es f o llows : 2 1. Pa dm as a nar n . Par v a t a as an am 3 . Su pt ap ad m a asana m 4. Ur dh wap a d ma as a nam 5 . Pin da a san a m6. P a rv7 a ta as a nam . Ad h o mu kh a pad ma sa na m 8. Yo g a mu dr a 9. U rdh wam ukh apadmasan am 1 10 . Par va ta a san a m 1. Pad m as an am Th is s erie s is to b e d o ne a f e w tim e s wr th t he re c om men da d b re a th in q. T he n

a ch i e ve d. Thi s i s al so r ef e rr ed to in the Bhagawad Gita. B y t h e u n i on of P r a an a a nd t he Ap aa na , th e Ja at ar ag n i ( ga st r i c ac ti v i t y) i s a r o u se d a n d th e m yt hi ca l k un d al i n i , aw a ke n ed by th e h ea t of t he ga st ri c fi r e, s tr a i g h te n s fr o m o ut o f i t s c oi l e d p os i t i o n a nd mo ve s up w a r d o f S us hu m na . Th en th e P r aa n aan d Apa a na ar e t o b e fo r ce d t hr o ug h th e Su sh um n a a nd t he u ni o n of th es e t w o ta ke s p l ac e, w hi ch i s th e ul ti m at e g o al o f H at ha yo ga . We l l , s uf fi ce ; t to sa y th at Pa dm a as an am i s a n e xce l . lent posture for physical, p h ys i o l o gi c al , p sy ch ol og i c al , w e l l b ei n g a nd f cr m ys ti ca l a n d sp i r i t ua l ex pe r i en ce s. SH A N MU KH I M U D R A A ft er a st r en uo us sl i nt i n va r i o us P ad m aa sa na lhe va r i a t i on s, on e m a y w i sh t o e n j o y t he r e l a xa ti onob ta i n ed b y s uc h ex er ci se s. S h an m ukh i m ud ra he l p s i n dr r ec ti ng th e a tt en ti on i nw ar d . l t i s a l so kn ow n a s Y o ni M u dr a . Th s re ar e so m e sc ho o l s w h o s ta t e t ha t i t i s a l so k no w n as Saambhavi Mudra. Sit in Padmaasanaor othar c o n ve ni en t po st ur e s l i ke Sidhasana-Vajrasana may a l so b e ch os en - bu t P ad m aasanam appears to bo quit good. Keep the back erect, and head level, without rho

"St ay in g we ll in Pad m a as an a m, w it h t he palm s , one o n th e o th e r ( o n th e la p ), {ix t he chin on t he ch e st an d c on te m pla t in g ( Bra h m an or ls h ta de va ta ) in th e m in d (c hit ta ), re p eat ed ly r aise lh e Apa a na u p wa r ds ( b y c ont r act i ng t he a n us. w hi ch i s Mu lab an d h a) a nd b r in g th e inhaled Praana downward (a ft er in h al at io n). By t hi s a m an o bt ain s u n equ a lle d through knowledge the Fo wer o f K u nda lin i (w hic h is roused by this process)".Hathayogaprad6epika.

9
It c o u l d b e o b s e r ve d th a t s s a fu r th e r e xte n si o n o f th e p r a c tice s u g g e ste d e a r l i e r , th e M u l a b a n d h a sta r te d a f te r B a h ya K u m b h a ka i s m a in ta in e d o n i n h a l a ti o n a lio . A n d b y me a n s o f M u l a bandha and Jalandharabandha both the passage of the d o wn g o in g A p a a n a a n d th e upgoing Praana are sealed, so to say. Then by forcing the Prana downwards and A p a a n a u p w a r d s , th e u n io n o f A p a a n a a n d Pr a a n a is

tion of eyeballs. One should not press the eyes hard. but a very mild pressure is !o be maintained so that it is barely felt. The ring fingers close th e n o st ri l s Fa r ti a l l ya n d t he little fingers are kept at the s i d e o f t he cl os ed m o ut h. Th e a tt en ti on i s d i r ec te d towards the middle of eyeb r ow s . On e m ay f ol l o w th e l Ob r e a l h . St ay fo r ab ou t fi ve mi n ut e s. ( R e fe r ske t ch 10 ) . Th i s i s a v er y r el ax i n g p r oce d ur e a nd m ay b e a d op i e d a f te r a st re n ou s da y' s work, or even before starting o r a f t er Pr a an ya m am , t h el ps l to ca l m th e m i nd a s th e senses are under control, p ra ct i s ed e sp e ci al l y w he n in a noiseless. clean place devoid of unpleasant gllEgg a n d o t he r d i s tr ac ti on s, l i ke i n s e ct s, m cs qu i t os e tc . Jaala nd ha r aba n d ha. is et he Ra arms, keeping the elbows at s ho u lde r lev el. Cl os e t he ea r wit h t he t hu m b s; th e f ore fin g e r a n d m i d d l e Ii n g e r s ovet the closed eyelids, the forefinger above and the mid d le fin g e r b e l o w th e p o si It co ul d b e a g oo d ex er cise for Praty._a"akara-or cleansi n g t h e se ns es by t he i r w i t hd ra w a l a nd di r ec ti n g i n w a r ds .

***

*i

SomeSimpleBafancing Asanas
By S. Ramaswaml Apartfrom thr m.ny group of Aranar rotorrrd to. aona requlring balanclng, morit rttcntlon. Thcre holp to develop arnlc of brlancc, c correct dlrproportionr and glv. the Abhyrsl r lromon. ldonca. dout rcnreofaeltoonf Chlldrrn lovs to do manyol of th.m. Somo thcmrilcmblc but ilymnmtiomoy!mantr, In yog! rr lr !lw!yr. tha movr. monlt rrc done wlth corrct. pondlngbroathln0 pattorn, TALAiICINGARTS por. Amongthc brlancing tutar thcr. a?6 thoro thlt raquilc brlanclng on ono toot, on onc ptlm and one prlm and oncfoot or on both the prlmr. Babnclng on tha palmr aro ulually callod utplutl.ndcln be triod In rlmott lll th. rltting Pos. turcr. Thcrc rcquln rtrrngth ot th. .rmr (8thriryr) and rbo rupplrncmof tha llmbf rnd Jolntr (rngalryhrrr) poerlbledependlng upo nthe bondtho knee,hold thc big posltion one log, I6i ortrir to with tho fingers and of foot brlng on the ground. keepingthe othcr hand on the hip, 3tretch the kn.. Stsnding in Tadaranrm, Altornatoly maykeopthe ono txhaleand stretchright leg leg atretchedrnd kop tho rnd hold th! blg too heelon a rolsed plsttorm ot forward, wlth lhr flngur of tho right lableand then roiso the leg hrnd. Korpthe lcft hrnd on otf tho tlblo. th. hlp. K..p both th. knoot TO atrolchod rnd m.intrin STBEIIJOTH HIP' bdancelor a low brtrthr, Thb givor rtrength to thg Now,rtrrtchtho othcr arm hipr andthr lca murcl.3rnd rnd hold tha righr foot. glver one rtcrdlncrr and Exhale and rlita lt rtirl poire, Thir porturl ll known 8 Uthlthrp.doanguihlralunher.
38n8.

Thelinal gotitlon requiree. Thcrclr y.t anotho. Intalrtretchlng the opine snd forwardon exhela- !8ting wsy ot attllnlng thi! bsnding postur which rcquirelmore tion. ro as to kosp lho fore. haad,nogeor iho chinon the supple ioints and I bottot 8n8 of balanco, From right knoa. rdfterrome pre. Tadamna,proceed to dg ctlc., ono mly atcy In th U t k at as ana .S t ay i n g i n portufa for o taw br!6tha, thrt portufa, exhrlc, krrp malntalningof courle th. th6 loft handon th. hlp and balanca. rtr.tch tho tight l.g. rnd hold the ble too u,ith thc It i. po.riblo thal ona llngct| of thh ]ight h!nd. lolor brlance in th. inltial Now Inhrle,rire up, krcping 3tsgis,while raieingthe leg. tho right log strolch.d withSt.ttlog wilh Trd[air, tho tight knoo. mrny brlrnclng posturot ora In theInitialrtegor. ono may out bonding

o n e h a s r o b e o n o n to o r o n on e to ot a nd o no pa l m .*,a n d d o r h e m o v6 m e n tsw ir h - h e l p t o si r et ch an d t on e up Sta r t f ro m T ada a s ana m{, o u t ta llin l h e si d o m us cl es ( P aa r sv a) . Exh ale ,be n d th e r ig h t l eg Th e v a l 5o a r e he l p l u l i n st re n a n d ke ep th o fo o t a t t he t op Th is p o stu r ah e l p si n s tr e n - g th e ni ngth e a r m a n d gi ve of th o lef t th r g h I n ha lo g th e n r n gth e sh o u l d e r s , a n d g r e a t f l e xi b i l i t y t o r h s h i p ta iso t ho rig h t a r m and th en o p sn s u p th o j o i n t. A gr ou p o f As an as c h e st a n d th u s e xha |n g h old fr o m b ehi nd fa c ilita te s fr e e b r e a th i n g . s ta rt i n g w i th V s i s ta sa na i he b ig to e o f t he rig h t lo o t Th e p r e ssu re f o th e h e e i o n r e q u i r osu ch ba l a nc i n g. by th e tin g or s of th e r ig h t th e a b d o m e nh e l p s a b d o m e . h a nd. Slay f o r a fe w b r ea: n a l a n d p o l vi c organs and VA SI S TA A S A N A t h s, i B6 f sr 1 o s ks tc h 1 r. m u sc le s. Ex ha le,b e nd in g f or wa r d a n d Tn i s g ro u p o f A sa n aspr o k ee pin g th e l olt p alm on th e Th e r e a r e m a n y o th a r p o s- ce d f ro m C h a tu ra n ga da nd aa g rou n d b y th s s id e o f t hs s a n a, e xp l a i n edi n a n ea r l i er left foot, and keeping th tu r e s th a t r e q u l r o b a l a n ci n g In d i a n R ev i e w i ssu e . St ar t f ore h ea d o n th 6 st r et cho d o n o n e fo o t. Ga r u d a a sa n a m . Tad aa sa na , Exh al e , r e q u ir e s k e e p i n g o n e l o g w i l h kn e e. e n c ir clin gth e o th a r str a i o h t p r o c e e d to d o U tk at as an a. le g lig h t tr o m th e g r o i n . T h e n o n t he ne xt ex ha l a ti on K e e p in g th e fo o to n r h e i n si d e p la c e th e pa l m s b y th e s i d e o f th e lh ig h , w i l h th o co r te s - o f l h e fe et ' The n ho l d i n g p o n d in g k n e o b e n t 6 n 6 3 1 th o br e at hj u m p b ac k t o C h a On r ig h t sn g le s to th a s tra i g h t .l u r an ga d an da as an a. t hs , le g is Vr ik sh a a s a n a mo r tte e n a x t ex ha l a ti onr ai s oth o h i p s p o s d , e sp e c i a l l y w h e n 1 6 s i n A d ho m u kh as w a an as an am , a r m s a r o a ls o r a i s e d o ve r h ss d b u t s l o w l y t i l t t he bo dy to a n d p a lm s k e p l to g a th o r , o n g s i d e, w i th t he t i g ht p al m o Ke e p in gr i g h i l e g i n P a d m a - a n d t ho o ut et si de t l h e Ii gh t sa r r a m . b e n d o n e xh a l a ti o n fo o t o n t he g to ul r d. K e epth o tile ls ft k n e e s o th a t l h e r i g h t le ft ar m al o n g t he s i d e o f th s kn o is ke pt o n th e g r o u n d , b o d y . N o w on th n ex t still m a in ta in i n g th o b a l a n ce , e x h a l a t i o n p te ss t he t i gh t ln th is o o s iti o n ,l h e l e fr l o o t p a l m ,a r chth e b od y l ur t ho ru p a n d th o r ig h t k n e e a r e o n th e s o th at bo l h t he fe et a te on g ro u n d , Th i s i s Va a ta a yr - th e g r o un d. In ha l e ,r a i seth e n a a sa n a m, Al l th e se r e q u i r e l e tt a tm a nd l :o k up ' Tr ' i s i s co n s id o r a b l e co n c e n tra ti o n V a si s h l a sa na m, R e { er t o b u t b e sto w g fa c e , p o i s e a n d Sk e tch ( 2 ) . Thi s as an aa tl t i sta b ility to th o Ab h y a a si . b u te d t o t he g l ea t sa ge ,as a Ma n y o th e r a sa n a sl i ko Na ta - m e n ti o ne d, pa r tft om s tr e n' , This posture when with ra ja a s a n a mD u r w a a sa s a n a m g th en i n gth e hi p, th e l um b at b en d ing lo r wa r d is A rdh a - T riv ikr a m a a sa n a me tc ., a r e ..r e g i o n a nd t he l at he ts tu bo ,' 1 baddha-padma-q.asch i mg.taa; th e m o r oc o m p l tca te d n e s in ' L o rn co c cy x al on g th o s pi n o . n aa s an am .T h e a d d ed roq u i- th o s a m e g r o u p p o stu te s ,' to th e ce r vi ca l r e gi on . St av l r iru jn rii'Jt is pos tu r o ic th at As a n a s r e q u i ri n g o b a l a n c e fo r a f e w b re at h s,

AR DHA- SADO H A- P ADM A UTHAANAA SA NAVI

and difficult variation of tha simplor Vasishtsasana, The shoulders and espEciallyth6 sacral region sre bonofitd. There are a number of variations on tnis kind ol b a l a n ci n g w hi ch i n cl ud e, Viswaamitraasana, Kapinjalaasanametc., Balancing on both tho palms, is {ascinatingto anyone interested in psysical cultufe. The gymnests and other artists make use of this with tolling effect, To yogis do i n gt hi so nt h f l o or , t ho

.r-.)o

Thoro ars intstesting variations possiblin this posturo' Exh ale ,re m e in ingi n V asish taasanam,b6nd tho left knee, hold thg big toe by the fingrs of tho left arm and stretch !t up. KASYAPAASANA Bend the left knee on exhalation and kep it on ths to p of th o r ig h t th ig h. Ex h a le . ba la ncin gon th e pa lm a n d leg . h ol d t he bi g to o o f th e le fi lo g wit h t he f ing e fso f th s le ft h a nd fr om b e hin d , In ha lep r e ss lh e p a lm a n d th e f oo t r ais in g th e h ip an d th e tr un k, a n d l oo k u p . T his is Ka sya p aa sa n a n i mp o r ta n l a

va ri8 tio n s r e t 8r to o m s n y, I In clmo s t s n y Eit ti ngp o st ure , th s p alm g r n s y b e p ls ce d cn t he llo o r 8 nd th a b ody ra is sd o nd it is ca lld U tp lu ti. Porhgpr thc most cornmon Ulp lut i is r s ie ing t ho b ody

th i p a lm s o n c m a y tw i St th e rrc stsltod, intsrostingly trom b o d y to 0 1 1 6 i d o by o n d th 9 Srrshaasena 6 and then the b a ss a n d b y th e si d o o f o n e herdrrised, baloncing rho on s r m wh e n i t l s k n o w n a r prlmr. Onoof rhe IntcrestP6 ts v6U tta s n s K u r m a a sa n a , ingbut simple posturer is Th e r ea r e o f c o u r e e d i tfa re n t B h ul s p oot aas c ne, l ac e P r ts r lin g p o in ts fo r rh e s ea s a - lhe palrns thogtound, in with n 8 8 i o n o m8 y S ta r t fr o m si t. tho fealon thgground. Pross

tho kneet, while in Padmalsnam. Sit sa s a n a , u fd h w a p a d m a a ss n a thr palm, spread the on Exhale o n d o r o c e e d d o th s b a l a n c - raise feetbalanclng tho ln Padmaosonam. to on the koep palms tho tloor. in g p o stu r o s U tp l u l i m a y b E palms. This is Bhuj.poeta. the a tte mp tdi n P a sc h i m a ta a n a - 68nrm. Tharg rfr tudhrl holdtho bro!th6nd raise to bodyby lbout tour angular s 8 a n a , Si m h a a s a n aV Ej r a a r - v!riltionr porrible, Rcfer , wh.n lt ir knowncl Tholan. r n t, a lc, rketch (4). Thir rlmplo gol!rana (Rdor Skctch3). brlencing porturc, hclpr In ra i s i n g th o b o d y !r rtrngthrn tht wrlrtr and Childrrnonjoy 3wingingto lnd fro whrn it lr crlled a b o vo ,th e fo a re m r n y v a r i o . one tondr to f.cl light ln Lolarrcnr. Balancing on lio n tp o sti b l e . M o 6 t o f th e r o courreof tima.

>4t<<

S I D DH AASAN AM
S. Ramacwtml
Whotfur lt l. slr.rr!n.m, Srrvrngrrrnrm or'rltalog' po.tur.r llkr Prdmrrnrm. tftrr conrldmblc prrctlor, thr body rdjurt. to th, d|ff.. po.ltlon. ,.nl lnd I o.?trln ddlehtful fcellne 3t.n. tlowino. lt mnlt |tr by a rlow rhythmlcbrcathlng ,nd Indlclf't prrfcctlon In thr porturr (Arfnr .lddhl). lha bcn.flcltl cffcctr mcn. tlon.d by Acharyd rnd mclant yoga taxtr thln tlan rccrulng. Th. crplclty to .try comton.b|' rnd .L!dy In r porturf rhosld bcrcqulnd, whrn Prlnlycma lnd Dhyana brooma rlrlrr, lnd b|ndlofrl. For thr puDo.. of more lntlmrt pr.otlc.r llkr Prcnr. yrma rnd th. lnthrrrnglar. dhrnr. || modlbtlonon onc't lahtdayata atc., c.rt! i n .Daalllo .ltttng !ran!. rrc Dorm.lly pr|otirad. In .n arrllfr brur, VrJrrtlnlrn rnd

ll! Vinyrlra rnd tubrcqu. rnlly In thc Fcbruarv1978 lruo of Thr Indlrn Brvlrw Prdmrlanrmwllh thr V|nyr. trf wtr! datcrrbod Alcw

lmportlnt 'rlttlng'or rl mo?a m or a c om m onl yk n ow n lmong modarn yog! prlctl. llonsrr,'mrdlbtlvo' portufa, rrc trkrn up.

SIDDHA ASATIIAM

This posture is comparaSrrerch the anKie, the toes p o in tin g o u tw a r d s a n d th e ti ve l y e a sy fo r a f e w w ho Th is p os tu r e, lik e P adm a - h e e l ke p t a lo n g th e g ro in a n d ma y ha ve d if fic ut ty in do i n g sa n amis e g u al ly we ll k now n th ig h . In th s n e x r s xh a l a - , Pa d m a s an am tc. ,s i n ce t he r e e and p ra ctis e d. Te x ts lik e tio n . in a si m i l a r fa s h i o n , i s p r es su r e o n t he pu bi c Gh er un d a Sa mh it a, S iv a b e n d th e r i g h t kn e e a n d k e e p r e g i on an d r ec tu m . e vi de nt l , / w o r ks Sa mh ita , Ha th ayo g a pra d e e- rh e r ig h t a n kl e o n l o p o f th e i t on Kun da l i nr . pika ,e tc. ,r e fErt oS id dha s ana o u tstr e lch e d l e ft a n k l e , so M o r e sp e ci fi c al l y i,t he l p s i n as an important one. How- that the right heel is on top cases of early piles, irnproves evr, thgre aro slight varia- of the'generative organ and circulation of knees, low t ion s in t he pr a c tic e o f th is p r e ssin g e p u b i s. Th e ri g h t b a ck a n d a l s o a bd om e n. Th e th asana and many texts do ?tatEral malleolus is between str J b b o rn s ac r o. i l i ac j oi nt ' refe rto th e m . th e le ft m e d i a l m a ll e o l u sa n d becomes supple. After sorne the heel' Then keeping the practice. it is refreshingly start with samasthithi b a ck s tr a i g h t' o n e sh o u l d r e l a xi n g . In h at e, ra isin ga rm s ove r h ead close the eyes and direct the exhale, do utkataasanam GOMUKHASANAM rhen keepins patms the by

the side of the buttocks (1)' 's g ua t'sn d inh at ing s tr e tc h s ke tc h t h le gs str ai gh t,k eep in gth e knees and ankles together. This is th e s ta r tin g po in t o f all sitt ing p ost ur e s a n d is k now n as D an d asa n a ma nd i s de scr ib edi n det ai l la te r . .. Yo n im S a m p i d y a ( Ya t ne n a P ada m u le na Saadhakaha Me d ro pa r iP aad a m ool am Yo Vin yas e th gav is ad aa .

:l*:i"Jt";ilH::1'"1i:

Siva Samhita recommends P a va n a a b h y a sar p r a cti ceo f o P ra n a ya m a i n th i s p o stu r e a n d a c co td i n g l o i t, L o r d S iv a 's in str u cti o n to Pa a r v a ti is th a t th e r e is n o p o stu fe m o r e co n fi d e n ti a( p o te n ti a l ly l Sta r t w i th r h e i ni ti al si tti ng b e n e flcia l )th a n th i s. p o s i ti on . Ex ha l o , b en d l e ft o u ts tre t ch sd a nk l e b y t he S ince o ne h as to pr ac tlse s id e o f t he l ef t b ut to ck . On k P r a nay am a and m e dita lion in th e n e x t ex ha l a ti on , ee p t he Bh Urd h va mN ir iksh y a r u- S idd ha asa nam , n at u r a I ly, r i g h t a nk l e b y th e si de of t h ma d hya m Ni sch a lah a M ul a, Uddi van a a nd Ja ala n- left buttock. Now keep the Samyatend riyaha. d har a B an dh as ar e al so lo be p a l m s o n th e h se l i an d Vise sh a Av a kra k aay a - p r act ised in S id dha san am . sl o w l y pr o ssi ng . r ai se t he sc h a Ra has y udv e gav a - M ula ban dh a r s he !pe d b v t he b u tto ck s an d a dj us t th e po si Yo nist ha na - r i o n o ft h e kn e es ,so th at on e on o r essu r e riira h a. Ye ta th Sr d dha a s ana m whi ch is act uall y t he per i- i s e x ac tl y o ve r th e ot he r . fs w b r oa th s an d G ney a m Si ddh a sa na m ne um . B r ah ma na nda in h r s S ta y fo r a r e p e ato n t ha ot he r si d e, f he co m m ent ar y on Ha th ayo gaS idd ha d a yak a m. p o s r ti ono f t ha l e gs a nd th e - S iva Sa m h ita . pr a de epr k a r eler s lo Y on r ss e a t r es em b l o l h e f ac e of a t han a as gud ha- UP a sth ayo ho a No w, exh a le. sp re a d l elt M ad hya nr , th e pla ce be twe en c o w (G o m r- r k ha syA a kl i t r) . l eg , b end th e kn ee ke e pr ng r e ctur n an d gen er at ive o r gan T h e tw o kn e es w i th t he g ap l n b et w ee n r e se mb l e th e t he he e l in Yo n i st ha a n a. wh ich r s p en neu nl.

It c ou l d b e o bs sr v ed th a t m a n y e l d er l y po op l e , n ot u se d to c ha i r s a nd so fa s,si t fr r l o ng h ou r s w i th ou t mu ch ch a n g i ng th o p os i ti on of t he l e g s a s i s t hs c as e w h en w e normally squat in a pdsition si m i l ar t o G om u kh as an a m.

mouth, rhe shln the side of th e f a ce a nd t he l eEst ho e a r g o f a co w. Th e c h in i s k e p t in J'aalandharabandha.

S!vv6 Dskshin. Gulpham Tu P.ishtapaa.sve Niyojayerh. Dakshinopi Talha savyam Gomukhsm Gomukhskriti. -H8thayogspradipika

As s variation, raise one arm ovsr tho head and bending the elbow, lowet the forearm on the back between tho shoulders. The other arm is lowered, ths elbow bent, forearm raised up. Clasp the fingors of the downward h an d with t he o th e r, Re p e a t on the sido. One may stay for a fEw breaths, Refer cke:ch 2. People who hsvo disoroprotionately heavy thighs, buttocks may attempt to practise Gomukhasana and derive great advantage. The n crm a lly d or ma n t g rou p o f muscles in the lower baCk and butiocks, such Es gluteus, iliac etc., are well strstchsd and g6t a good flooC supply. One attains a certoin measureof sohincteric c on tr o l. M on s h oul d p ra c tice it c ar ef ul ly e spe c ia lly wh ile crossing the lsgs (in rhe in itis l s ta ges ) t o a v oi d a n y pressuteon the scrotum. SIM HAASANA IUI How m a n y a s 8n as a re there? Thsr are different an s we rs ev e n a m o ng t .tg

u)
sncisnt Yoga exponsnts which resemble inanimato A cc o r d i n g a o Gn e ru n o a obiects lik Padma (lolus), Sa m h i ta , th e r e a r a s m a n y Pa r va ta ( m ou nt ai n) . d an da Asanas as thsrs are.species. (srick), tc. Dwipad8poota and the author proceeds to ( O es k) C ha tu sh p aa da pe at am slale that there are,aciording (T ab l e ) et c. In a dd i t i o n, to Lord Siva 840000O asanas thgrg are asanas r.vhich are a re th e r e (c h a tu r a si ti l a ks - d es cn be d p u re l y o n th o h a a n i) . Of w h r ch , a c co r d i n g p os i t i o n o f th e l i mb s an d to h i m , 8 4 a r e th e b e st a n d o r g an s or t he e ff ec t th ey have on th syslem, such as 3 2 th e m o st b e n o fi ci a l . J a ta ra p af i vr i th i ( a ct i v at i ng In airdition to asanas th e st om a ch ) ,P a sch ,m o tt an a performed resemblingvarious ( Po st er i o r st te tc hi ng ) et c. spocios, thgre ate asanas Then there arc classical

rmount of raaclroh ou, lnclcntl havc donc cvcn ln thc rlprct ot thc phyrlcrl rnd broughtlt to pcrfcctlon. Oncgroup Flrhir practircd of rnd devcloped yog! rr rn rrt, Juat !r ! rculptor putr hlr ldcar ln an othorwbc formlerl ltone endconverlr lt into a beautifulart plccar,thc yogi urcd hls own body tnd mrde it e bcautlfuf, well sculpturcd,Dcrfcct obJcct. tlvc Approachlngyog! cvon merclyon thc phyclcalplanc, could bc hlghly rarldylng, mrtchingany otherrrt In it. contcnt, comple{lty and divinity. Slmhaooanam another ia Ascna, practisedby obrcrving E lion u/rltinotor it! proy with ,ts tonguehcnging out. ft is ,lro a vary lmgoilant sittingporturo. Startwlth rlrtlng oroctlnd keping^_the,legr ttretched. Jllii sno ! rftsr rhc Exhale, othcr the heehffiw tho thighs. contrariwirc e., thc l. lcft hcelbelow thr right lnd tho right balowthc lctr. jurt by th. lid of tho acrotum. a.ant. br'cd purcly in thc thrra rro mrn!, nrmodlttt Ono_rcrurlly wlil bc littlng nrm. of rh. Ffrhi who it tho avaturlr of thc trimunl! on tho hrab, wlth thc rnHa. ruppoard.to hrvo dlrcovorsd tn d otho r g oda, T hey rtrsfchad tho rMnr on ilrt rnd pg.hapr uaad lt tot include,for examplc,Trlvik. floor, Ktep the prlmt on th, 7u9al lllto mrntnr being r!maaEan!m, Sklndaasrnam, rctp.Ctivc knecr, wlth the !.|ocht d with rp.citic thair6vaaf!n!m,Virubhadrr. tlngorsstfstchod rnd rllghrly Rlthir. Exlmplee includr, !n!m, Yoganararimharu. tpan. Opln rhe mouth,ttre. Bhlaradwljmr!nam, V!3i3h- nfm, Nrtrrrr.irrsnam ctc, In tcfiing rh jaw, hang thr tmtlnam, Durvsataalanam,ldditlon, it,tho various Vin. tonguo r! much out al ,(!|.llaartn!m, Eudhsrtrflarn. Vatraa ata alro conridared, poribfo. exporing thc thrort Virw..mltrraarnrm, Then one could rpprocista the 3 it wre. With otc. open.y.r,

.llehtly lqulnt rnd look!t tonlc eflect on tht dlgc$lv. I HA iA D WA A J A A . th. top of the noso (Nmu. rystamall through" S A NA M : agra). Snotho th.oughth! moulh for r while. Ret.rto Rirhi tharadwcja lt wctl Certrln achoob rf.r to rkcrch 3. thir !!ana as Yog! Nri- known lnd rald to bc tho simhlsrrnam. Othcrvrria- father of Dhronacharya. Oulphruchr Vrl.hrnrryrdh.! ate i! tionr of Simharrna to rtry There mlny who belong Vy!thllam.nr UrdhwrtramG|ltu. Padmraranam lo tho grr't.rgc'r gotrr. in Adhomukho Chllimoo!u Ehum|[rDGthru ( rutrr to Indiln Rcvicw f,tulwat chr JarncvoptrL Vy.lthr vrkto Jrhnlhrrnchr Februrry 1978 iruc) cnd The Bhrndwrf group ot l{r|tl|grr mavrlokaydi. ltrorch tha tonguo out rnd a8rn!r, brtlcrlly rcqulro' Slnhrrtrnrm thrvrt.dd diroctthc virurl attlntionto twistingof thc trunk in ono t|fvrw||dhlvlr[t|krn rnd thc ncck and' r dirsction gtmhl!a. Naaarrgra. lt resmblaa -ohrunda llonrredy to pounca. hcad ln th. opporit. dlr.c.
Futthu accordlngto Svrat' m!!rrmt. lt lt aho hclpful In msst cr ingth s th ta r Br n d has . It lhould bo ro, bocautc in porturot when onc ia seated wtth buttockr on tht gtound, lik. Padma, Sidh8, tc., tho a no l mu rc lor rt r no t fr c g; whercac In thii, rlncc ona aitr olovltod !r it wero on thr hools, the mulabandhl h arlier to do, CUREE BAD BREATH Onc Incldental advrntage ol thla postu'3 i8 that it halP. in v cn tila ti ng l he o rll and thro.t rcgioh! which hatbour brctcria. Ono ot th6 cau!t of brd broath is that lho thrort ragion i! gonarEllynot k.pt cloan. Ornt!rudhi kops out bsd brrsth, but thir lr'rtion of tho throEt rrgion will hclp orrl hygieno to a 0'r8tar axlnt, lt could also bo obgcrvcd that trom tho tlCtum upto rho tip ol thc tongua lh antiro alimontrry ryrtm ir pullcd up tr it r' ,uch hr. a sood ":::-t

lion, giving a trsmendorts b u tr o ck , E xh a l s tu r n th e loning elfect to lhe spine, head over to the other side. duo to torsion. T h is a sa n a co m b i n e s th e The well known posture is advantageof Virasanamand a sit tin g o n e . Sta r t wt lh hg$pgana. and in additidn Dandaasanam.Exhaling,flex h e lp s to lw i s t th e s p i n e a n d lhe left kneo and Keep the hencs make it supple. The an klo clos o an d a lon g si de cervrcal region, th lumbat th lfr thigh with the stret- snd the small back musclos ch6d anklos on the glound, ar6 strotchsd. just as in Vifasanam. Then cxhaling, bend the right knee, ASWINI MUDRA placing the right ankle'on Mudras are contracting a tho left rhigh, high up. Sit group of muscles, which also 6r9ct with both the buttocks include the Bandhas. We on thoground. Now slowly have already sesn some oxhale. hold the big toe of Mudras as Tstaka Mudra, tho right log with th lingers Sh a n n u k h i M u d r a , Y o g a of the right hand frorn behind. Mudra etc., and also Mula, I nh ale , r a ise th e l sft hs n d; Ja la n d h a r a a n d U d d i ya n a . xhalo bend torward. Inhale ths three famous Bandhas, a g ain ,ra ise and on e x hali ng These Mudras are also to be palm fully on keep the left practisedand with Pranayama thground bo(ween kneeand are very important in Hatha buttocks fingers turned inYoga, Sage Gherunda refers ward, and below the thigh, to 2 5 s u ch M u d r a s . a lso tu rn ing t he he a d t o rh e left side lqoking over lhe left ahouldr. Close the eyes and do long inhalation and exhalation, strctching and twisting the spine a little mora on each exhalEtion' Ropoat on the other side, Th is is Bh a r ad waj as a nam . Referto skerch No. 4. Another varialion would require srtttng in Parvataa. sanam (Refer Indian Review F bb ru ar y 19 78 issu e ) . E xh alin g twi st t o on g side keepingthe interlockedpalms on the ground near the onc thigh botwoen knee and the

Contlabting and dilating the anal aperture as a horse ( A sw i n i ) d oe s i n sn y co n v e ni sn t po st ur e i s c al l ed As w i n i M u dr a . Thi s i s sa i d to bs energy giving. Aak un ch ay et h G ud ha d hpunavaaramPrakaasayeth fpunaha Saa thavod6swini Mudra Sakthiprabodhakaarini. ft could b observed that many of the Asanas,bandhas, rnudras, etc.. stress the importance of keeping the muscles and Naadis of th6 lower portion (Mula) in good tone. According to yogic theory, manv important nadis a ro s it u at edi n t hE a na l a nd th pelvic region and hence ropeatedly it is strEssed lo keepthat areain good control. Further it is the area of sex glands (pfoslate, utetu3

ovorlos) aswell, snd s good musclo tono is especially o3tontiqt. Without these esane6,bandhas and mudfas tieoe creas aro nevsr exerci. ced. People equoto yoga rnd other torm6 of physicat oxercisa and ray that it is as good o, as bad as orher gamo8, sport! and sxercises. One nas to appreciate the oxtont to whhh minuto mulcler 8nd neadis aao attondd lo in yoga. lt roquir3 snornous conconttation, control and as such tha yogs of our ancionts ha8 attempted to prfect the human physical ayrtem. oo that whaterre. bost is ovailsble fiom out of rhir phyaical. was attomptod to be schiovd and oxporienced in full mgasuro. Aswini Mudra could be Practised as a preludo to achieving perfction in Mulabandha, lt can be learnt in cortain aEanas such as Sarvangasanam, Sirsssanam, olc. MAHAAMUDBA Thir Mudra i* referred to by almosr all tho Yoga toxrs. auch as Siva Ssmhite, Ghr. und Samhita, Hathayogapradeopika, Ohyanrbindoopanishadof Krishnayajurveoa. Yog aclroodamaniupsnishad of Saemaveda, tc, According to our Acharya this should bo included for sure in one's daily pnetlce of yog!.

right rnrgn fhefi prcctng the prinsqtn xhale keep. ing the bsck straight, hold tho big toe of rhe right, foot with both pslms. Lock tha chin for Jalandharabandha. ahd practics other bandhas Start with logs stretchad. on exhalation. Repeat a Press the perineum (yoni) few breaths. Change legs with tho lefi heel, with rhe position snd aepeal on otherkns6. bnt and pushed away side also. According to to tho sido at about 90o to Hathoyogsprsd60pika, MhF The sole of the mudra thobody. 3uch overcomeS left foot ie flush with the maladies liko consumption,

Paadamoolena Yaamena yo n im Sa m p i d y a D a ks h i nsm .Prasaaritham Padam Kr u th w a Ka r a a b h y a a m Dharayerh Dhrudham. -Hathayoga Pradeepika

Irpry, conifpillon, rbdo. m.nrl di..|r.r, lndlglrtlon rts. gp.cltlc.lly ir htp. lona up th. p.lvlo orgrnr, lt ir orgrchlly ol lmpoltrncr to gynr.cologlcolprobl.m! llkc prolspr, Inconthcncc, .lc. F.f.r ro lk.rch (l). MA}IAAIAT{DHAM $rn wfth lrgr rtr.tch6d. Ertrb, bnd th. l.ft kn c .nd.lt on thr hrcl, rh. hc.t pto.lng rnd clorlng tht .ngr. On tha n.xt.xhal.. tlon, t|.p th. nght foot on tht l.tl thleh !. fn P.dmr. ..nam. lo.p thf prlm. on thr knol rnd grctlcc thr Mulr, Uddiyrnr rnd Jrltnd. hrnbrndhu. li lr I good po .t u tato r p rr c Ilo o of lnnryrmt wlth tha Brndh!}

A! glnlhrltrnr, thc lrmr rre ?AftPECE frec for Mulabandhamand In Dlrlrnopanllad, belon i! turthlr helprdby thoprcr. ging to SalmavcOo, lart ttrc rurr ot thc hccl. Rcpeat on rlrne rEfcrred lr Sukhrto th. oth.r 3id.. lanlm, for onc who crn not Sk.lch (6) rhowr rhc do ditticult 6r!nr! lnd ono polltlon ot rh t6.r (and lnftrcrt.d In othrr yoglc hcrl). Thearms porltionin practlcrsllkcPrunayrma etc.. ! tlluting goltur. on th. Ycna Ktnr Pnkaucnc brch Gln bo rtbmot.d ln manyotharpolturq a! Prd. Sukhrm Dftrlrym chr mllrrnrm otc., though lt lr J!!yrt.l Trth Sukha.'rnlm not .p.cltlc to Mlhabrnd. I t hy uk t hl m A r rk t har r. h||n. thrth Srmlrrrlyrrh. In whstwor way (polturc) ll tmnar rro prrctirod wlth Srndhrr, Mudrar, Vln. ona !illlnr comfod .nd yrttt, corclponding brea. sto!din..r, thrt lr ..ld rr thlng lnd Prunryamr, lt lr bctbr to do ro underpropcr Sukhra!rn.m. Thrt rhould guldanco.Thb hrs besnthc b! rdopGd by the Intrrm of trrdlilonll approlchf o. otudy ( f ot pr c c t l c o P rr an r. yrmom). of Sartrr In lndh.

***t

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Sirshaasanam
By S, Ramatwtml Thr rblllty to rrnd on onr'. h.rd un.ld.d tor th. flrat tlma, brlngr thr rome rfn.. ot .htlon.r . child a..ml lo gat whan n at.nda on ltr f.|t forth.th$ tlmo unrldrd. Sfnhrrmrmftoldr th. prld. of phor among rll .t|n|,. Yo9r tarchrrr rnd prmrltlonara, rnclcnt rnd rnodarn, hrvr rpcnt conrldcnbla tlmaon thapractlcr and .tudy ot phyrloloelcrl,rnd mrnbl .tfrcta. Mcdlcrl pr.. otltlonarr rnd rcterrchrn lnt.r..t.d In Yogr, glvo con. rldrrrbb lmport.no.to lt !nd rtudy tha.ft ctr on thr whob .yrt.m. Unabla got hrge to numbcn ol rubjectr who prlctlot Slnhrunam, rome rcrclrchcrr hrva cvon gonc lo lh. crtontof usingmlceIn .n Invrn.d po.ltionin r glass tubc or novic.r to bo kcpt Invcrtcd an Incllnrdphnr, on to rtudy the rlfrctr of Sirrhr' rangm, Thc bost rca.lrch in yogr ir for ono to cxpcrl. mcnton onaralt rnd frgl thr .tt.ctr. ctptlon-aata, cycaand brlin ghava)bypractlr ol mudru do not gct r coplour rupply (erprclrllymrhocmudre) cnd of blood!r th.y fr. .ltuat.d prlrnrryrmrr In ruoh po.turbovl thr harit. Agrln, rr l s r P r dm ra at n! r n, whan wa brasthanormllly, Vajrrrrrnrm, rtor brfolo whlchlr prilly dhphrugmrrlc' .tt.mpSlng rrrn0 llkr slnhr. thr vltslgrglna,.rJoh liva, aantm. !a rplecn, kldncyr, dl.phr.gm, Sayanrchrryr'r oomman. rtc., grt pr.r'ed and dltpfr. cld . trom thir polltlonr tary on Patonjrh Yogmutrrr -albelt to a 3mall oxtont. giverconridrnble pnctical Accordingto Yogic theory, d.trlh th.t arc hrlpful ln t',|| dl..!.. lr dur to the dirpla- pracllcrrnd mr.ttry ol mrny camontof vital Int.?n6lor- crln!., The mrln objrctivr grnr qnd mutobl rnd th. ol Shrhornrm lt not mrroly yoglc prrctlc. lr rr&rt.d to lo lrrcngc lor a coplour brlng tfirm to th.lr orlgln.l bloodrupplyto th. h.rd and porltlonr: Thr Rlrhlr hrvr uppcrllmbr of thc body at roughtto rcmcdythb rltua. rhouldcrr. neck, back, rtc., tlon by rdoptlng menytopry but rbo to rlow down thc lt lr th. turvy porturct, or Sqrvan. nrplrltoly r!tr. grmn!, Slr.hamnr, Plnohc- contfnllonof yogh thatonc r of mayurlrarntm,otc., whlch pr.drt.rmln.d llh rpafi' ll Slr.hr3onlmio the foremogt. mealurrd ln tem! ol brortht .nd not In obrolutc ilm., ln Slrshlsanrm, gravltv Thur yogir hrvc alw.ya atteidr in the fiec flow of blood emptrd to prolong tha flfa lt to theorganrof perorptlon, :prn in tlrms ol tlmo by and prcven- riducing thc numbcr ol b both curetlvo tive, Howrvor,Sirrhilrnam brolthr prr unlt tlm.. Th. rcqulnl conridcnblepr.pr. word Pnonllycml melnl ntion of tho body, Erpooially length.nrng thr broth tno It la commonknowlodge tor lhoro who on obrta. it is alro length.nlng llf. .prn, thot in tha normrlerectporl. lmporltlvo thrt the bodyao. In thrt, Sirrhm.ngm hlr . 3lon, mlm grgantof pat. guirarromc rupplencrr(1rr- vory importrnt roll to plry tha

on yoga. And as a count6r. it is to be followed by an oqual longlh of time in the practice of Saruangasanam. The procedure will 24 broaths. Then it be to do Sirshasanarn is to be followed by rest of about 2 minutes, lying down in Savaasanam. Thn Sarvaangasanam for lhe equal number of 24 btaaths, followed by some sitting posture as for a few braaths, until ono Padmaasanam Th fe e l s n o r ma la n d r e l a xe d. i si s t he m et ho d of progressionor Vinyaasam. Even Sirsha1;, 8anam should bs done only alter a {ew "' preparatory exerciseo. like sarvangasanam, csrtain Bhandhas and Mudras, as montionod e6rlier. BRAIN IS HETPED ln Sirshasanam, the brain and lha glands therein got a btter supply of blood and the inlernal organs in the body get displaced upwards. The two minutes rest is used to normalise, Similarly in Sarvangasanam,the organs are displaced, but the flow of blood to head is rostricted (it is the properly with case if one does Sarvangasana the chin prassing against the chest making a B a n d h a ) . In th i s t h et hy r oi d a nd th e u pp er part of the body get extra supply of blood. Ths rst period helps to normalise. Then when a sitting posture is taken up fot pracproper . tice, the intrna, organs rstain thoir position. This group of asanasthetetoto help to restore the equilibrium state of the vital Thus when Sirshasanam is well mastered organs as liver, kidneys, prostate,tc. This (A s a n a Sid d h i) , th e n t he b r e a th in g r a t6 is the reason behind doing those postures which is normally sbout t5-20 pef minute, in that particular order. automatically cornes to sbout 4 p6r minut. T h is is with in th e c a pac ityo f a n y o n e w h o The breathing pattern in Sirshastnrm would spend th time necessaryand oatnest requires some attention..Asmntioned, thero about it. However the aim should be to are four distinct steps in breathing in reduce it to about 2 per minute. Thus at this yogaasanapractice, one should practice rate it is normal to do 24 - breaths spread n o r m a li n h a l a ti o n (P u r ak am ) , no d e l i b et t o ov er 1 2 mi nu te s . i h o l d i n g a l te r in h a la ti o n n th o i ni ti al s ta ge s Sirs ha sa n am o ul d a lwa ys b e d o n s r n o f p r a c ti ce a n d a l o n g ex ha l a ti on ( R e ch ash t he mo rn ing - it is lai d d ow n b y a u th o ti ti r ; kam). However, during the changeovl from

Purakamto Rechakam there sive, as adepts in yoga are is an intorval of about two n o t e a s il ya v a i l a b l oto r stu d y . seconds when there is a It is fo u n d th a t d u to th e pauge in tho gathi of Praana. in ve r te dn a tu 1 6 f th o p o stu r e o Howaver, after some practice, a n d a r l a xa ti o n i n th e l e g Kumbhakam, say upto 5 muscl6s, ths pressurein the ssconds after inhalation and legs drop f rom nearly200 mg. upio I 0 seconds after exhala- to a b o u t 2 0 o r 3 0 m g . t ion (Ba hya ..K um bh a ka m) Howver, there does not may be pract(4ed. lt is dur- sem to bo such a rush of ing thi$ Bahya Kumbhakaonb blood to the head, as is norshould elowly start practising mally bolieved. In fact a few Mulabandha 8nd Uddiyana- years back whon yoga was baodha,also. lf one is steady (sthira) and comfortable (Sukha) in this posture thon the oltects of tho Bandhas ar accentuated duo to the hlp of gravity also. Actually aftor a fsw minuts of ptactice the musclos of the legs, thighs, glutial, even chest, back shoulders and ncck relax arid with this musclos not bing ;equired to maintain tho tons, tho Pereneal and tectal musclesalso oould be drawn in to get good Mula and Uddiyrna Bandhas. Sir$hGsana, which is also known 8s Kapaalasanaand Erahmasanam, dePending upon tho contact p6tt of tho head on tho ground (thi3 is however to be loatnt trom great yogis who could onlY toll ths diffrence)lends itself to a varioty of vinyaasas. RESEARCH FINDINGS Some researchdone so far on headstand confirm most of the views expressed in the traditionalbook. though some claims app6orto be inconclu-

not that populrr as it is today, many. peoplo were advised n o t t o do S i r sh a sa na s i t m a y a procipitatg a strok due to increased flow and pressuro in the brain v6nals, However, it is found that the blood flow to the had is not that approciable as to causg any serious damage. as due to auto regulation. tho body adjusts the flow, by constric. tion. But then it is sufficient

to dllrte mrny crpllhrler that ur hithcto clorcd and helpa to lmprovaoxygansupplyto mrny crlh nbt rufficiently oxyg.nrtcd. Thur diffcrent pan. of tho brain that crn nlvrr bl hclped duting notmll rtrndine or ritting position .ppsrr to bc helped durlngSirrhcrnrm. Onehar to rdmit thrt p.oplo with hlghrr Elood Prerrurc, or r.tlnrl p.oblomuc wcll rdvirrd to be orullour rnd do thamundroxprrt guidance, ln crrcr of mild hmfi condi. tlon, it .pp.cr. to holp rppear.Llvcrrnd rplocnalro caror,lf th. prtlent had brcn lnclclrc prarturr on thc could bc axorclred with prrctblng thr portutc bcfore lt rhouldcrr rnd back which gravityrnd Bandhar.Thelcg prognancy, msy br continand tho uod undcr proper guldrncc ftimulatartha brainto nducc muloler, knooJoints a3 thr blood pto.surf. lt it rtubborn hip iointr become duringpregnrncy, lt holpt th.nfor., found thrt if onc ruppbr In couroaof tlm3. b.tt.r chculrtlon. Cenrin practica. Slnhrarenrmrcgu- Somo of tha vsri8lion3liko carcr ol ntlovergionof utlrur in hrly ono finds th. pulrr rutr Urdhwapldtrnain Sirrhau' couldbe helped, th. artly nduccr.ignltlcrntly tharaby nam t.nd to anhrnco th. rhgm. Somo noman tta known to hlva pructla.dlll reduclngtho .traln on th. .ff.cl3. through th.lr pirgn.ncy. I heail. Thrtr ir r r.duclion tt is hypothorlred by a hrvo llcn rtudants of my rho. In BloodProroute thEtSirrh.r!' Achoryr,cncour.ged hlm, doctor modical by nrm 3aemrto ltlmulato tho doing Sitrhrurnrm duting MEMORY IMPROVES for advrncrd stages of ptenervr cntro!tesponslble and gnancy. tube dilatation o f bronchlal T h r c lr c ul atl o n fluid ccrebro.rpinal lc increr- as Buch is highlYbeneficial there than to asthmatict.Further tcd to a greator dggreo METHODOTOGY of in rny other exercilc, lf is dfaining the blonchial propcrly don, it inctcamr tubr, !nd hcncabeneficial Jurt ar Sitrharanala .n brsln olplclty and memoty to tho8. ruffering from oxcoptlonllly gfo t yogic portuta, mrny flnd it extra. rilment8. powrr, lt hcl tome rcdativa r.9piratory mrly difflcult to rttain tho rnd mrny pcoplesufaffoot, rnd In TheBandhm Sirrhrarr. POTIU| b.ooma attady rcspond hring frominromnla to Piler rnd oomfonablo d.tiv. thr wrll to Siruhrrrrn.m. lt hls nlm h.lp In errdicoting tonlo lfrct on tho t.itat, in th. .arly rlrgoN rnd full brnrlltr. Some hrvc r good ovrriol rnd pelvirby rrmovrl prohp$ (r.ctll lnd v.elnal) nEturrlt.ndoncyand a genrc of brlrnce rnd theY GattroIntcr- in the oErly ltag!. Honco of congestion. 8ut tho portutroaoilY, tinal disoorat ar6 troatgd. it is a good Prrslnrtal oxar' attain antrnatsl othors havo oonrldor!bta in Varicoce vrins tsnd to dis- cire.Even oar!sin

intsllockedbut turned inward, the sidesof small fingers remaining ih the ground, Keepthe hedd batween tho cuppodp8lms, ths headitselfremaining about 2 to 3 inchsr awayfrom the wall. Stowly exhale, press the elbows.hdndsand littl6 fingers, slretch ths legs, pushing thebacktowardsthwalf, archingit in the procegs, keopingthe top of tho headaBtho fulcrum. In th process the legsand feet are also drawn towards the proceed bodya little,'walking'onth6 big rosein the Startwith Sam.sthithi, Exhale to do Utkatssanamand then Vajrasanam. procos6. Stay for a few breoth&than ss the Then exhaling bend forward, keepingtho small b6ck touches the wrll. holding the elbowgand hands on the ground, tingsrg breath after oxhalatictn, a stight push with transter woightof the bodyto tho head the backon the wall and taklng tho feot off the ground. The lego al3omay be bent in the procoss. that tho kneeg area few inches so abovo chin (Rofer Skgtch2), Stayfor tho to gotting a iael lot batance. a f6w breaths, Thbnslowlystretch th3 legs on inhalation and keepthe heelson thowa,l. One ghould keepthe neck.bodyand lege straight.and thighs, knss and ankles together. Stay tor a lew breaths. Now againon axhalation, bond the knees,return to position as in sketch(2). Stayfor I few broaths. On next exhalation lower the lega and retum to Vajrasanam. This proceesmy bo repeated tow timos, PRACTICE HETPS After somepractice,try to pull tle!g3[' (back,buttocks)away fiom the wall, koeping only thg h6ols on the wall for aupport, Try to k6epthe anklesstretched, After gaining draw onelegawaycompsome confidenco, letelyfrom tha wall, otay tor a tew brcstht end raturn to tho wall, Rcpeat on the other sids. Thereafter, should attompt one to takeboththheels awayfiom the wall and practicaSirshaasanam, ropaatedly rtuming to tho wall for support, Dayby day,one will be able to att6ina good balance.

difticluty, lt is bettor to practiseSirshaasanaunder proper guidance. Havingprepared well one'o body, especially nEck the rnd shoulderswith Sarvangasanam and othrarmmovem;nts, mayrttemptlo do one Sirshaasanam, Use a soft carpet, tolded intofour. In the initialstagEs is advisait ble, rather nscogsary uso lhe wall as to supporl.

Af te r a fg w d a ys' pr a c tice (some take weeks or even monlhs), one should try to go up purely on thc strength and control of the elbows, sh ou lde r a nd nec k mu s cle s barelytouching the wall while g oin g up or com in g d ow n . After repeated practace one may attempt to do thb posture in a place away from the w all. There ars advantages in trying to practice against th6 corner of the room. lt hlps to prevent latral movements of th body and legs and avoid distortions and consequ e nt p ain in th nec k , shoulders etc. However it is better to learn the posture from a teacher. SO ME VAR I AT IONS Ske tc h (1 ) sh o ws Si rsh asana. The head point should be tho top (ctown) of the he ad ; h o weve r o n e h as to a d ju st me n ts ma ke m in o l alm ost co n tin u o usly , T he elb o ws s ho uld b e use d c o nsid e ra blyi n th e in it ia l s ta ge s to at ta in an d m ain ta in balance. Later on, it may bo possible to remove lhe arms away from the head fot Nira la mb a a n d ot he r v ar iape tion sof Sir s ha sa n am, r ta in in g to th e va r ia tio n s of th e arm s. T he n t he r e a r e V in yasa s p os sibl e due to v a ri at ion in th e po sit i ons of t he le g , spin e e tc . Sir s h asa n am pe r, ha ps af f ord s sc o pe fo r t he

m a xim u m n u m b e r o f va r i a tio n s a n d m o v e m e n ts, A few variations are desc r ib e d . B e n d i n gth e l e g s a n d lo wsr in g th e m kn o w n a s Aa k u n ch a n a a sa n a ms g o o d i fo r e xe r c i si n g th e sh o u i d e r s and gtting a good control o ve r h e a d s ta n d p o stu r e . Aakunchananr (Sketch.fr ;s'; done on exhalation and ono may return to Sirshasanam

o n i nh a l at i o n. Fu r th er on e m a y s ta y i n A a ku nc ha na ssnam'for a few breaths, say u p t o 6 of so ' An o th st va ri at i o n w o u l d ca l l f or e xh al i n ga nd ar ch i n g the bck' to low.et thg legs . str ai gh t a nd pa r al l el to t he ground. Good control of elbows and shoulder muscl. es are required. lt is known

ol ths chest (f'iefer6). This, according to a few authors i s ca l l e d Pi n da sa na m i n Sirshasanam,as it resembles foetus (Refer also to Pinda' sanarnin an earlier issue on S ar v an ga sa na m ) . l t i s a l s o known as Viparita Yoga M ud r a , In ha l e r et ur n to a U r d hw a P a d ma a sa na m n d then on to Sirshasanam on next inhalation. Rspat with right leg crossed first for Padmaasanam and lo tho movements. BODY IS VERSATILE O n e m ay g o u p i n Si r sh as ana by bending th knes as described earlier and straight also, reaching Urdhwadandaasanam half way through. It is also possible to go up to Urdhwa Padmasanam fiom Padmaasanamstraight. Ono may also rsturn to Padmasanam, by retracing tho stPs from Urdhwapadmaasanam, Aakunchita Urdhwa PadmaaI sanam, Pindasanamand then exhalation,complste Padma- touching tha ground with the the headfrom sa n a m ,w h il E in Si r sh a s a n a m . knees,releasing Th is is U r d h w a p a d m 8 a s a n a m .thE Sirshasanam position and back to Padmaasanam Rsfr skotch 4. orParvataasanam. Youngsters will lovs to do asanas Now exhale, bend at the with such intgrsspersgd hips and fold ths Padmasa- when variations and get to applenam by bringing the knees beautiful, ciate what a towards the body. bending versatile dextrous Piecr of a t th e h i p . T h is i s Aa k u n ch i ta equipment the body is. Only Pa d m a a s a n a m . Ur d h w a a few variations have been Refer to sketch 5. Now mentioned here. exhaling further arch the back and lowsr the legs in Padma. Well, it is nics to stand on asanam so that it i5 in front one's own head. after all.

as Ur dhw ad a n daa s anam (Refer sketch 3). lt hag a very good effEct on abdomenal muscles and hlps to thm. Inhale strongthon return to Sirshasanam. Perhaps onE of the more fascinating vanations is Urdhwapadmasanarnin Sirshasanam. exhale Firgtlyin Sirshasanam, and spreadth legs, whsn it is known as Urdhwa Konasanam. liow exhale bend leit leg, keepilg the foot on the right thigh. On thc noxt

KAPAALA BHAATI
S. Ramaswami
Modht Sloshmr AdhitlhE Pury8m Having described rome Shtr Xlrmlni Slmarcharsth. lmportant groupa of aranar Anyrsthu Nlecharsthtarnl aa Padmraranem, SarvangoDorhrrnram Srmr BhDvrth!h! ngm, Trikonsrranam, tc., it Thoso six scts aro Ohouti. i8 porhapstimo (though a few more ueefql and well known Vasti, Nti, Traatakam, Nauli a88n8groups are to bs dealt and Kapaalabhati' Ot thso with) to lrke up tha next tho fir3t throe,wholoin use of rtep ia Yogo, i.q.. Praanaya- watar, cloth or olhst exlErnal mam. Patrnjrli placos it nxt agencies 8re used ,l not tto A8ana, but authors of commended nor encoutaged in lhe systsm I have underHathayogaovn as they follow tho Elmr procedure,sug- gone. Trastaka which is gost rome puriticstory actt good a6 an exerciss for the rt tho physic.l level, before yos, Nsuli for the lower abthe Kumbhoka breath hold- domen and Kapaatabhati, or ing Pranayamas taken up. primarily for the respitatory 610 Six such dctg, known ar systm a1ohowever frequenShat Kriyas rro mentionsd by tly usod bymany abhyasis all Svaatmaramoin Hathr Yog of which do not inlroduce Pradeepiko. Thse !,o not xternel sids into th system obligatory exetcises, even and ar not displeasing, as accotding ro H8thayogi8,but the firrt thto kriyas. sro tugoestrd to thoss who ara obasa and phlegrnatic end Of these again, Kapaalabnot for othsr! for whom Vga- hati is most bneticial in prra. Pitha and Kapha are psr- p a r in g o n e fo r Pr a n a y a mato p u r ify th e P r a n a m a ya k o ss . fectly balanced.

Kapaalabhaati made up la of two word! . klpa8lemoanino ckull and lmplying lho ontarohsd rnd bhrtl, thtt which makee ahine. Thuc it one who practiaskapalabhaati find. I rejuyonrting feeling tho hotd snd grrdin ually flndr hir tlcc lttllning som lustre. Thero cleanahelp ing activltios, onerid the system ell tho doshasano of Pranayama oiddhi, accrues withoutundueefforl,
6hrrklrmr Nirgrlh.tthouly! K.phrdorh!md||dhlkrh. Pr!nsy!m!m Tdrh xurylth An!!y!!!ne Sldhyrtl, krpsldbhrli Even though in lho ii not a Pranaysma system, it wo*s orthodox

thoroughlyon thc respiratory 6quipmnt. Hence just ar for Pranayama, ono should chooss a place free from noise and oth6r atmosphtic pollutants as dugt, dirr, unpl-

ea sa nt o d o ur 6 tc . Aft 6r a go od wor k out in a s a na p r a ct ico , wh ich sh ou ld be w ell pla nn edto incl ud em o ve m e n t of all par ts an d . i oin t so f t he bo dy , m ad e po s si ble b y a ju dic ibu s com b in a tio n o f as an as an d th ei r vi nya s as, s nd a little r est . on e s h o uld sit c om fo rt ab lyin.P adm a a sa . n8n: or othor sitting postursg lik e Vajr a ,S id dha e tc . lt is fo un d ho we v er , in pra c tice Pa dm a asa n a m m o n g t he is b est f or Ka p alab h a ti. S r nco t he o xo rc ise s a h ig hl y d yna i mic one, it is bettef to choose a po stu r ewh ich c a n b s m ai n t ain ed e ven in a vi go r o us a ctr v ity,in v o lvin g t he use of a bd o me na m usc le s,Pa d m al a sa n a, wi th t h e f ir m in te rlo ck ing of le g s, p r o vide sa fif m b a se a nd en a bl gso n o to ko p th l ow er xt rsm it i e s u nd o r g oo d con tr o l, How . evar, for thoso who hav6 probloms in getting into corr. e ct Pad m a ass n am,n y ot hsr a sitting postute like Vajra or Veerasanqm may b9 chossn ME THO DO TOG Y Sit in Padmaasanam.Keep t he p alms o n th o kno s s. Slightly bend the head for. wAr d as i n J a lan dh a r aba n dh a , b ut th e g lo ttis i s n o t constticted. After a few n or m al b ra a ihs, in hal e a n d exhale guickly in succassion f or a b out 2 4 t im es (o r le ss do p en din gu pon o n a's c a pacity), The breathing is of the abdornenal or diaphrag-

m s tic typ e , T h e a b d o m e n a l n tu sc le sco n tr a c tq u i te vi g o r . o u sly a n d r a p i d l y. In e a ch s tr o keth e v i sc e r a ea r o d r a w n in a n d p r e ss e d a n d th e d ia p h r a g mis p u sh e d u p . A s so o n a s th e va g o r o u s xh a l a . e lio n is o v sr (l t m a y ta k s a b o u t 1 to 2 te n th s o f a se c o n d ) , th e abdomenal m u scle sr e l a x,th e a b d o me n a viscerae come down to their o r g in a lp o s i ti o n . Si m u l ta n s. o u sly th e r j i a p h r a g m a l s o co m e s d o w n , c re a l i n g a p a r tia l v a cu u m i n th o ch s st ca v itv a n d th e e xte r n a l a i r

n tert he l un gsau t om at i c sl l y He n cs th e ac ti ve p ar t of Ka p al ab ha tis t he e xp ul s i o n i o { a i r a nd t he i n ha l a ti on i s p i m p er c ep ta b l y as si v e.Th en irnmeoi6tely thereafter, fot a se co n d r ou nd ,l h e ab do m e n a l m us cl esa r e a ga i n co ntr a ct dan d th ew ho l ep ro ce ss is repeated for a number of sa tir n o E. y u p t o 24 or so i n th e i n i t i a l st ag os . Kapalabhaali primarily an is o e xe r c i s e f th e vi s ce r ae a nd th e d i s ph r ag m . l t m a y be n o te d i n pr a ct i c e th a t ev en

t hou gh th i I is a b r eat hi ng it is iust e series of vigorous vi o l e n tl ya fte ra f ew at te m pt s H e n c e i t i s sl ow an d ha l t i n g exe r cise , lh e mov e m ent o { e xha la tio n s, i n th e i ni ti al st ag e. Fur t he r t he c he st w all is n e g lig ib le. ph l e gm Th e in te rc o st a l mu s cle s, i n T h e d e o th o f e x h a la tio nis th e r e a r e t ho se w i th f a ct , a re ke p t m ild ly con tr a c- mo r e th a n n o r ma l,b u t n o t a s c o ll e c te d i n t he l e sp i r a to ry t ed all t hr o ug h a nd t he sl ight h ig h a s in d e e p b r e a th i n g o r sy ste m ,w hi c h a r e t hr o w n ou t in hs lat ion is m a d e p oss ib le P r a n a va m a . Th e v o l u m e o t d u r i n g th e pr a ct i c oan d ha ve s c nly by th e m o bi lity o f rh e a ir e xp e lle d i s r e a s o n a b l ' , to n e ce s sa r i l y to p i t i n th e d iap h ra gm . lt co u ld b e h ig h a t a b o u t 6 0 0 c cs o r s o m i d d l e. C e rt a i n as th m at i c s easilyv er ifie din p rac tic ea nd ( b u t m u ch l e ss fo r w o m e n who hsve not ben Preparsd well by preliminary Yogasain fa ct co u ld be us e d as a a n d Em p h y se m i c e rs o n s) . p nas may develop a bout of ch ec k to se e if o n 6 is do in g may even cough which it c o rre clly . lt i s clea rt her e F OUR A SP EC T S precipitatebronchial constri' fo re t ha t ins p ir at io n( Pur a k a) ho w e ve r be is d on e s ile n tly with o ut T h e r e a re fo u r a s p e ctsto c tio n . l t sh o ul d e ff or t, as d isti nc t f ro m a n y b e lo o k e d in to i n Ka p a a l a b h - m e n ti on e d t ha t ka pa l a bh al i i n tr o du c edat th e p ro p ert i m o deep b re at h ing e xer c isein- a a ti. T h e y a r e : fo r a n a st hm a ti c i s h i g hl y vo lvin g d e libe ra teex p ans io n a o f lh e ch e st re q u ir in g th e a ) Th e in te n s i ty o f e x h a l a . b e n e f i c i a l nd i s ac tu al l yo ne ai i nt er co st al tio n , r t re fe r sto th e fo rc e o f o f th e i m r r o rt a nt ds i n tr ea st re tc hin g o f m uscle s. An d t he exp ir a tio n ex p u lsio n a n d i s p r i i n a r il y a ti n g a n a st hm a ti c. t Rec ha ka )is do n e w it h c o n- f u n ctio n o f th e str e n g i h o f sid er a ble ef fo rt a t c o nt rac - th e a b d o m e n a lm u s cl e s,Dr o - c) F r oq u en cy : Th e nu m rin g an d in d raw i ng th e vid e d th e r e sp i r a to r ysy ste m b e r o f t i m e s o ne ha s to do K a p a l a b ha tiat on e st r et ch abd o men a lm usc le s. Ne ce s- ca n ta ke u p th e i n te n si tv . l a g a i n va t i e s fl o m pe l s on to s arily t he re fo r e,vh e n th e a ir is t o rce d o ut th ro u g h th e b ) Ra p id i ty is th e ti m e p e rs o n. In th a i n i t i a l st ag es nost rils ,a no ise is p r o du ce d ta k e n fo r co m p l e ti n g o n e o n e m a y n ot b e ab l e t o do a fo r m o r e t ha n '1 0o r 2 4 ti me s, rese mb lin g t hat o f u si ng e xh a la tio n a n d in h a ia ti o n . a bello ws. Sv a at m alam a h im - a n d b a r e c o m p li m e n ta r y n d b u t thi s co ul d be i m p r ov ed a p a r ticu la r c o m b i n a ti o n , to even uo to a few hundred s el f ind ica t esi t. b e { o u n d b y tr i a l a n d e r to r li m e s . G a sp i n g{ or b te at h i n A b h ya s i . th e i n i t i a l st ag esr es tr i c tst he Bhastraaval Lohakaarasya each by Rechapuram Sasambhramo. Ra p id itya t th e co s t o f i n te n - fr e q u en c y, Bu t l a te r on a s Kapaalabhsti.ikhyaata sity sh o u ld b e a vo i d e d . Bu t o n e i s m o re r el ax ed a nd Kaphadosha Viseshini. w i nd , co n s i d e r a b l e d e v e l o p s ss co nd Halhayogapradeepika to o s lo w, w i th tim e in te r v a ls b e tw e e n tw o ( i m p ro v edst am i n a) on e m a y " Pr a ctic e Exh a la tio n a nd b o u ts sh o u l d a l so b e g u a r d e d co n ti n u e u nt i l o ne f ee l s a r in ha la tio n a pidl y( Re pe at ed ly a g a in st. In th e i n i ti a l sta g e s, o l e a s an t ex ha u sti on o r f at i I 'r<ea b la cks m ith 'sb e llo ws . th e r 6 is c o n ce r n a b o u t o n e g u e , w h e n on e' s ab do m en al It is ca lled k a pa ala b h aat i g e ttin g a b o u t o f co u g h o r m u sc l e sa r e al so st r en gt he w hich d es tr o ys do s ha o f d e v e lo p in g cr a m p s i n th e n e d , an d w i th i nc r ea se d Ka p ha( re sp r la to ryot phl eg - sto m a c h . In la c t i n a n y p r a c ti c e ,n o t on l y th e a bd onrat ic). " Sin c e th e Re cha k a g r o u p cla ss w h e n s ta l ti n g m e n a l m us cl es b ut a l s o t h e is slo w a nd im per c e pt ibl y th is e xe r c i se , o n e fi n d s a t p e l vi c a n d r ec ta l m u sc l e sg e t sof t, th e ex e r cise lo o k s a s i f le a st a lo u r th s ta r t c o u g h i n g a c tiv e l y i n to p l a y. l l i s n ot

r T h u s th e i n te n s i tY, a p i d i ty necessary to deliberately I ptactico Mulabandham to and the frequency for i but some r o u n d o f k a p a l a b h a a tis to facilitateexPulsion, Iind it useful to make use ot b e d e te r m i n e db y th o P ra cti ' g ta d u a contractionof rectal muscles' tio n e r a n d i rn p ro v e d be no For the majority, use of Pelvic lly. Th e r e sh o u l d di aph r ag mand te c tu m b e co' v io le n t ie r k i n g o f th e ch e s t' mes almost automatic. There th e s h o u l d e ts a n d th e h e a d . are a few. Peoplg therefore Th e r ois a te n d e n cyfo r a fe w wh o p r ef e r M a h ab an d ha . to c o n str i c t th e n o str i l s to (R ef er ln d ia n Re vie w Ma rc h p r o d u ce th e n a s a l so u n d 19 78 ) fo r do in g kap a la bha a ti wh ich h cw e v e r i s u n w a r r a n 8s t hs g lut ea l mu sc le s a I e te d . Ih o a i r e xp e l l e d i s raise d a n d t ho re c tu m i s a llo we d to e s ca p e { re e l, p re ss edb y t he h sel f ac ilit a- th r o u g h th e g l o ttr s ( n o c o n stin g a m or o c ons c ious invo l- tric tio n th e r e , p l e a s e ) a n d sin o o tf'lyp a s se s( th r o u g hth e ve nr en to f t h es e r nu s cl es .

n a s alpa ss ag e )t o t hs e nd of the nostrils. when even tho nostrils are not constricted. they themselves open out a b i t i n fa ci l i ta ti n g pa ss ag e f o e x p e l l ed a i r . H e n ce i t i s n o t n6cessarv, nor desirableto try to control sither of the n o st r i l sn o r i n du l g e i n fa ci al co n to r ti o n s t o r eg ul at et he a i r pa ss ag e. A n yo n e w ho ' n r a k es fa ce s' w hi l e d oi ng k a o a l a bh a ti i s n ot d oi n g a g o o d j o b o f i t. The a i r s h o u l d be p er m i t l e d to h av e a ve r y s m oo th p as sa ge a n d i t w i l l ha ve , i f on l y a l l ow ed

tion. Tho6o who havs learnt ted out from the bronchial somsPranayama liks Uttayi walls and coughed out. thereshould or Nadisodhan,otc,, may AfterSome.time practico aftr Kapalabhaatibe very little mucu8 oxcite to it but moreof it in lster issues. and theroby pfscipitata spasm, Furtherthepowerful Kapalabhaatishould be expiiatory blasts of air attempted after eome guida- throughth6 ntirerespiratory actsas 8 powelful nce from a teacher,Those pagsage sufferingfrom herniE, acute inhibitory3timulus to tho painin the ear' need coughcentres.Hdnce rhinitia, cough not attcrnpt this practica. and theassociated spasme of Asihmaticrshoulddo them th bronchidiminish. Even They for generalizedcough, it only'undergupervision' will obeervethat cough dov. couldbe very useful. Since lops towatdsthe end of osch lf imptoves blood circulation round. Tho expcctoration to the hoad and face, one should be spat out. In most getBa healthiertook. ca68 the oough subsides, aftor but evenif it cohtinuos, equallyimpottaht, Perhaps apeedofdging a few days' ptscticoit sub- is rhe fact lht the abdomeThc normql krprfebhatl'ir lbout 2 pd sider. ltisssidthatpasrsgo nalotgans getthoroughlY alao ro!o{rd. However one m8y of air over tho muousmsmb- mseaaged. Thellver,spleen, atin,rt lbout 'hrlf tho psce raneof tho alr passagesEctg pa'ncrers, kidney and adren. .lhJti .{ 6n Inhtbitorv stitnulu.. ale, the etomach 6nd the bcgtnoi{E{' {t!**40 to 120 pc' tnlflutc |1:qulld lilKbpalatJhdtti thr ra{io-of inta.tinor gat rvoll m.sssgod f|ilatrctory. Thenumberof fime for xplration to inspir- and henct hlve improved ,tfi$ttt per round may be dlpn'is about 1 to 3' since varcularity,Whencombined. inhalationthe sympa- in a groupwith luch asEns! llffJiol tfw hundtod, but it d,uring rii#.ltTrf:r'to,bc doaldedby thoticlsstimulatod which in as Sarvangssanam, Parchi. greEtly stc.,it helps tb|,'i#dror,'with th. h.lp of turn ir bdneficial,it could be mottanrm 'r:iirclra; uge to an alterthe shape of the bellY of considetable ssthmatic' Further because from it8 unsmlyhalf 'S'to df torntri tf tfunc pcr to sxpulslon.due ecaphoid. Thorc suffering ot vigotou3 rfoing t A'roundof Kapah' of tho upwatd movement the from initablecolon., oonstip. i*"rri t, to bc followod Jv 'but mara lon^ oispnrsgm' lne oxcosslvo ation crtain typeg of early f.nayamrl In ;s,.-;iffil rio- iit'i.tioi '-.,':*tf':is th'own-out' stbgediEbto3duc to slug' gish'pancreaa, flatulance, .tnutc s6ti". ror themere :1!"..-1t:n^*,.of ,lY:,"tiontl dyepepeia mphysomo' lt nlp8 vo'y will.find it benefi' ptlati"" ol' Kapqlabhaatr cial. Ptegnantwomon and rhii nry bc done for a T'*-11-lh:^j::l:Ttiono'i thlungs ro thosesuffeting from manor: nrinuto oi co and then the filfflI' ato or rhagia ftbroidin uterus mry bo ststtod' iilxt round in Thecongeetion tho bto' advised not to plactico. *t 'lt will be goodtc do obout'3 sbdomnrl is roundspei sitting, intersper- nchi and bronchioles decr' helpsstrengthen gredually successive muscleg and may. Plevent in aed with a few roundeof eaaed Thoee having long inh.lrtion and exhata' 6t89e6, Themucusis blss' herneation. lt withoutrestrictions. does producosomfriof cours ction st the lowrendsof tho nostrilg,but it doesnot crateany problem3. lt i3 not so, if one i3 caroful not the to constrict upp6tportion so of tho no3o, thst th6re is no friction in tho delicste plrtg of thg mucus membra' neellnlng tfto intorior patts suffer' of lhc nore. Persong ingfrom acuto rhlniti! etc., at noed not do kapalsbhati th! tlmc of acut. nesalbloc. king|, but if regulrrly dono nomally nagal block ltself will be preventodin the first inlirnce.

acute pulmonSry8nd or cardiac condition ars adviEsd to ba extremely cautious in attmpting kapalabhqati. For thogo who are interested in tho esotoricaspscts of Hatha Yo ga , it is sa id t o r ous e ku n da lini S akt hi . T he f o rc ib le movementsof the abdominal muscles,when done properly 8nd intensivoly press the visce'ae ths varioug plexuses of the autonomic nervous

system and stimulato them to activity, and hence one could conjecture tho rousing of kllndalini sakthi, Apart lrom th respiratory systom, ths digestive and o th e r p sl vi c o r g a n s a n d th h e a r t a l so c o u l d g e t m a ss a ged. The pericardium is sttached to the upper surface of the diaphragm. Therefore with each forcible expiration,

rhe bour by the di$frtagtlf could massagetho heart. Needleer' to say, it is absolutely esscntialthat it be practised in an Ompty stom. a ch . Th ou gh i t i n vo l v es a s i m p l e te ch ni qu e, i t h as salutory effect on tho overall circulation of th body. The vibrationsct by Kapalabhaati feverberate through all th cells of the body,

xxx XX

1--

PASCHIMATAANAM
S. Ramaswami
ono of the Asilnas thal ,huscular tong and strenglh comprehensively tesls tho it boslows. Brahmacharyaawill powet, petsaverenceand sanam is yet another name endutance of an abhyasi is given to it. Evidently it helps Pasch im a ta a nam , o r t hg in maintaining Brahmacharya posterior stretching Asanam, and is forsmost Ernong those the stretching exlending {rom that swaken ths Kundalioi. th toes upto the finger tiPs BE NEF ICIA LA SA N A tn ono continuous movemenl. Pschimataanasanam yet ls A highly bnoficial posturs. a n o th e r p o 3 tu r e th s t b r i i g s p ro v o s cir c u lat io n. it i m o u t th e u n iq u e c h a r a cte r f o muscle tone of a large group our Acharya's Yogig system. of posterior rnuscles rahen It is nor merly siting, strtcombined with its countarching the legs and touching pos or Pratikriya which is lhe toos as being generally P urv at aa no Ase n a m.Alm c st undofstood. When done with all tha texts on yoga reter to vinyasas and corresponding this asanam. ll is slso known breathing tho Paschimataans a s Pa sc him a ta ana a s ana m , Ut group works on thE complets where the preposition'Ut' is systEm and the bansfits in tr od u ced in d icat in g a n u p . mntiond in the yoga texts ward pull of all postarior appear meaninglul. Vinyasas muscles. Anothor name by and coilesponding broathing which it is known is Ugraakriyas are essentialfor aasana sanam, which is indicative of sid d h i. thg tremgndous effort required in t he init ial s ta gs to Pfasaorya Bhuvi Paadau Tu mastor it End the benefits of Do r bh y a .sm Angulhtam
Ar&rr!thl Jaanoopari L8laatsm Tu Paschiman T!rnam Uchylte ll

The above stanza appeari n g i n Tr i - Si k hi Br a ah m an a Upanisad of Shukla Yajur Veda merely givos tho bssic description of lhe postu16. It is to sit, exrending tho legs and keeping them straight T n e n ex te nd i n g t he ar m s , o n e sh o ul d h ol d l h e bi g t oe s with the hooked fingers. Further axtending tho torso, one should bend down to keep ths forehead on the knees, lt is posterior stretchin g a a s a na m . METHODOLOGY There are many variations i n P a sc hi nr a l a an am . Th e most popular on described i n th e a bo ve U pa n i sh adca n b e d o n e i n l 6 s te ps , or vr n v a a a s s

STE P 1 . S ta rtf ro n r Sa m a s. ST EP 7 . B e n o i n g sl i g h u ) t hit hi. Br e at he n o r ma lly fo r the knees and holding the a fe w tim es. br6ath after inhalation, swing forward, first completly flaxST P 2 . l rr h a le , ra is e r h e ing the knees and sxtnding arms overhaad. them after c|oseing tho 8upponing arms. LEnd on ths STE P 3. Ex h al o sr ra tc h in g ground with lags erfondd from the hip, bend forward and rhe buttocks botwgen and keep the palms t y th lhe palms. This requires side of the feet and touching somguidance. In t[is posrthe knees with the forehead. tion, pressing the palms. This is Uttaana Asaana. streogthan the back, by pushing lhe palvts, lho spine Some people do Utkataa- and chest fofward and lockpalms ing the chin. This is DEndsasanam. Now keep the bv the side of tho fs6t. sanam.and finds leferencein VyaasaBhashyaof Psatanjala S TEP4 . Ex h ale and h o ld Yo g a Da r s a n a m . N o w i n h a l e the breath. Pressing the raise tho arm, stretchtng th6 palms and after slightly bendrhouldrrs and neck also in ing the knEas, jump back to tho pfocess. Stav for a few attain chatulangadandaasana b ra a th s fo cu s si n g a l te n ti o n position, as doscribd in the o n th e ti p o f th e n o se . r issu e of I nd ia n Ju ly 197 Review. ST EP 8 . N o w e xh a l i n g oxtend the arms forwr-.'d, p o st tio r ' p u sh in g Ih e p e l vr s O nem a y r e a chr h is and spine, ftom Utkataasanamalso, hy h o ld rh e b i g to e s w i r h th a gently raising the burtocks thumb, and the next lwo and reaching I position half tingers forming a hook, pr6sway between Utkataasanam sin g a ll th e w h i l th e p o ste r i o r and Uttaanaasanam. portion of th3 l6gs rgainst th e g r o u n d . STEP 5. From ChaturangaS TE P 9 . A fte r a f e w dandaasanam, inhale, pressing th e pa lm s, s tr at chi ngth e b r o a th s , fu n h e r B r te n si o n ankleg and arching the bacL, may bs attnlpled. Exhaling bring the polvis btween the and spreading the elbows, palms. suoporting the body one should lovl,or ahe torso, o n p a lms a nd lo es. T h is is so that the toreheadis placed U r d h wa m u k ha s waa n aa- between sraight knees. This is P a sc h i m o ta sn a a 6 e n a m . sa na m . SIEP 6 . Pr oce e d to d o Ad ho mu k h aswa a n aas a na m or ex ha lat i on.
Prato!ry! Paadau Shuvr OEftda. roopau Sanyastha thaaisn!hil yugmd Madhvr

rctnend

aira Jtdulai frraaltrYaam Yogeonorrpctam PrtchimottrnamlEhuhu ll

P8ad8n

The above stsnza by Ghrunda sdmits ths necessity of repeated offorts (yetna) in achieving the posturr. In the initial stages, it may be diffi. cult evn to sit in Dandasanam with arms raised. Back. thighs, tho stubboh hamstr. ing8, and ihe ankl6s rofuss to budge. But with deeper exhalation. relared concent. ration, perseve?cnco and so m e co ax i ng b y t he abhyaasi,the musclos slowly yield and after considersble praclice the pbsture may be achieved fairly comtortably. One mav stay in ths asEnam fof a few breaths or 6ven rninutos. up to a few tr wrll be possible only when one starrs to enioy lh posture, which rs vidgntly the cas6 as descrrbed by In Svaatmaarama HathSyogapradeepikaas follows:
Prrgorya Pasdtu thuvr DoFdrDorbbytam luplu P.d!$adwitayan grih;rwt I

JDospa,i nytslhc Lalastadosc Pos!imala6oaVaselhidrm msahuhc ll Hro lho aulhor tecom-

mends the ob'ryasl lo stay in tho poslure. BY "va8eth" one should infet a consid,able length ot llme. Adepts nray proceed lo do turther cxtnsion ol ah oosterior muScleg.

STEP 10, Aft, sompractice one may kep th6 chin in th knoes looking ah6ad the tots. A tutthor extension will require keeping lhe forehgqd on th e sh in, a b our 3 away frorn the knees, Vsriatio n in th e h a nd p o si t ion s al 6lso possible Keeping th c fu ll p alm on t he g r o und . holding the heels (reler to rkotch 1 ), keepingthe fingers intgrlocked and turned outward and kept around the coles. keeping tho palmr on the ground, clasping one wrist with othr hand are som of the variations. lt can be also done without support of the arms (niraalemba), such as koeping the arms oxtgnded from the shoulder level. keeping thr palms claqped behind the head ,s montioned in Siva Stmhlta, kooping thom ro. gth f 8s in "Pr a na am ' ,bahind the bsck, olc. STEP1 1 . One m a y at te m pt to balanca in the posture by keeping tho pslms bV the sid o f th e t h ighs a nd r a ising the body. Radf$ may f in d it s simila r ir y wit h a cer tain exercise in parallel bar in gymnsstics. In fact. our Acharya.contends that somg of th e Yog is h a v e a ct ua lly invantod msny gymnastic a id s a nd 8s suc h it i s high ly p roba b let ha t b a si ca ll y g y m nastics ir an otfshoot of yoga and a t le aa t th e b asis wa s provided by yogs, sv6n as gymnastics ths dsys app-

o
a.s to t). tar di{terent from yoga. This exercise is known a s Utp h lu th i a n d m a y b e atte mp te din m a n y o th e r si t. ting posturas liko Padmaasan e m , Sim h a a sa n a me tc. . the posterior muscle groups and joints as tho heels, calf m u sc le s , t h6 st ub bo r n ha m str i n g s, t he k ne es , th i g h muscles,glutial, lumbo sacral. spine, shouldere, neck, arms. wrists and evcn knuckles get stratchod.

ST EP 1 2 , K e e p i n g th c p a lm sb y th e s id e o f th s h i p s , There is hardly any yoga roturn to Chatutangadanda. toxt that dogs not refer to ASanAm. i h i s p os tu r o, a nd gi v e a cl ue S TEP 1 3 . To 1 6 a r e a ctu . to ths bensfits, of course slly rotrecing the path via using the peculirr lenguage Ur d h wa m u k h a sw a a n a a used by Encient yogis. s a n a m , A d h o m u kh a m , U tta nrsanpm, Taadasanam and HATHAYOGAPRAOEEPIKA sa m a sth ir h i . Th i s i m p or t Snt a sa na m EENEFITS: This asanam (asanamaagrayam) paschiis h ig h ly b e n e fi ci a lfo r g e n e - ma ta na , m a ke s th e w i n d ot r a l im p r o ve m o n t i n c i r cu l a - l o r ce ( P a va na ) fl ow t hr o ug h lrcn, muscle tone and the S,esFumlaand stimulros str e n g r ha n d i m p r o ve sfu n c - th e g a sr t i cf i r e (J at ar a an al a) , tio n o f a ll a b d o m e n a l a n d reduces thg abdomen (kaars. pelvic organs, tho kidnoys yam Udare) and mskes onE a n d th o sp i n e . l t i s sa i d to free from disease (Arogaimprove vilatity, correct ta a m ). csrtarn cas85 of impotency duo to incroasd vascularity SIVA SAMHITA : Strerch of the organs of genito urinay out both legs and keep thenr tracti nd paradoxically helps Vpan (slightly). Firmly take controL sox (Retha skhals- { trotO o't the head by the nam) and hence rs known as 'handE, and placJgjllglween Bhrahmecharyaasanam. All th6 knes. Thls is calted

Ugf aa s ana n r s ar d to be th e . , b ESts m o ng ss an as , 8 n d im ptove8 th6 movement Ot b od ily fo r c es ( A nil a); k n o wn also as PaschimaUttasnaasa. nam, it rsmovs lothargy and weakness (deha Avasaanah ara n a m ). D isc r im in a tin g Ab h yaa s ish o u ld m a st e rth is b e ne f icia l p o st ure b y d a ily (Pr at yah a m ) pr a c t.ic e . lt makes vaayu flow in lhe posterior regions 6nd mskog o ne slro n g . T h ose wh o Pr a ctico it with diligence find all sidhis generated in tfremselves, Hence by self effott th )'ogi should msttet ths po 6 lu re . T h ia sh o ul d b e ke p t secret with groat cat and n ot gi ve n ou t in di6 c ri m in a t ely, Th r o ugh it , va y usid d h i, o r 8 cliv a tio n o f all Pr a n s s ( m ota bp l i s m . c itc u la tio n , rerpiration) iakes place and il d ost ro y s mu lt it ud ss o f m ise ri ss ,

P R OCE D U R ETP ro c e e d m a n, c he l t , n ec k, sh ou l d er s ' from Oandaasanam. Keep arms bnd wrlats. The raising tho palrns by the aide of the2of rhe trunk may be done in buttocks or about one loot I Langanakriya by obess perbohind the buttocko, Press- sons. ing tho tralme and heals inhale and raiso the. trunk as CHATUSHpAAD.ApEETAM h ig n a s p o ss i b l e , s tr g tch i n g the ankles and keeping the Since in both the above lEet on the ground, alEo postures. the kneos are kept keepirtg th knecs sttaight straight, to release tllo knFo a n d 5 t1 9 !g h o d . R e fe r to s tr a j n , an ot h er o or t U r e. s ks tch ( 2 ). E xh 3 l er stu r n to c ha ti Js hp aa da p eo ta m ,. cae bn sta r ti n g p o si ti o n . On e m a y t ak sn u p a s pa r t o t t h g s am e r e p a a t l h e p cs lu r e a fe w g fo u p ct as an as . Fr on r tim o s,a n d l a te rs ta ! tn r a h w D a nd aa sa na m , ex ho l e . a nd p o sl u r e , l t a s b e nd rn a k na es , k i t pi n g r ha Ghrrurida rofeis to the b r sa th s i t th e p os tu le a s. : lhe k ing o f a ll a vely good ttrotching move- ta3t in front of ths buttoct<s, . th e b i l m s sitting po6tut3 (Yogindra- m o n t i n v g lv i n o th o a n r e r i o r l n h al o , pr e ss i n g p o tti o n s o f a n kl e s , 9 h i n , a n d f aE t a n d ra i s gth 6 t r un k. pca ta m ) . knss, thighs pelvie, abdo- keeping ir parallijl ro rhe T HE CO I .|NT EBPO SE S Sinco ticrabove is a streno us o xe r c ise, it r e qu iro s a co un t gr p ose . to nor m a lise . a n ta fio ( Pur v ala an a m ol strqlching pose helps not only rlieyC lhc .ttrain, but olro itt'rch lhe antorior m u sc le san d th u s co mp l,- te s rhe involvment of?;.II-IrF Inaior grouP mu6cles.

g Yo un d. In ha le an d r lur n. Rep ea t a fe w t im es. On e may sta y al so fo r a fe w breaths. In this a better st re tch ing o f th e s hou ld e r s a nd n ec k is o o ssib le .s o a ls o rhe h ip join t wh ic h is e xe r cis6d bener. lt may b done as La ng a n akt iya . Re fe r t o s k et ch ( 3 ). sinc e it res e nr bles a ta b le it is c a lle d C ha tu sh pa a d ape e tao r f our m leg ge d ss at.

@ F r ot tr NA AVAASANA M: t he st ar tin gp oint of Ch a tu sh- a fe w tim e s . Qn e m a y sta r t yo g r sh a ve i nv en te da n um b et paadapeotam, inhale, press a ls o fr o m H a l a a sa n a m , o m o f h y b r i d p os tu re s s o th al Fr , ing th e p a lm s, s tr et ch t he Ha la a s a n ain h a le ra i s e a r m s th o se u n us ed f i b er s a re ex er legs at about 60 degrees to o ve r h e a da n d to u c h th e to e s. ci se d an d p ut t o w o r k. M an y t he g ro un d , N ow b al anc in g In h a ler o ll b a ck to l y in g p o si - s u ch p o st ur e s ar e i n v og ue ' on th e b ut to cks , if t t he h a nds t io n a n d i n a co n ti n u o u s C o m bi n i ngPas ch i m at aa n as a' l an d s tr et ch t hem i n fr o n t a s m o tio n , o x h a l e a n d d o P a s- n a m a n dBa dd ha p ad m aa sa na m sh o wn in s ket ch (4 ) . St ay ch im a ta a n a a s m e n ti o n e d g i ve s Ar d ha B ad dh a P a dm a a f o r a fe w se c ond sand r e tu r n e a rlie r . On e ma y re p e a t a ? P a sc hi m at aa na r n vi ny as aof ro th e or ig in alp o si t ion . Th is f e w tim e s . T h e se d yr a n r i c ' w h i ch i s gi ve n i n sk et ch ( 5) . (nry b6 repeateda few times. m o v e m e n i s h e lp to e xe r c is e S i rn il a rl y e ha ve M a ha an l u w It is k n own a s N aav a asa n a m t h e p o sts r i o r m u sc l e sp a v in g d r a w h i c h ca n b e l o ok ed th e wa y fo r a c h i e vi n g .th e u p o n a s a c om bi na ti on o f or boat posture. p o sr u r e . Ba d d h a ko na sa na m d Pa san Ths above group can be d one in one co n tin u o us strctch. and then one may mu s cle s , te n d o n s w h i ch a r e tr i ya n g mu kh qi ka pa a da m d an t a kg r o st in Sa va as a nam F or s e ld o m e x e r ci se d . Th u s th e s o o n . . t h o ma jo ri ty wh o h a ve d if f ic ult y in do r ng P asc h im at aanaa sa na m,a f ew m e th o ds arb suggestd to get soms mobility of the stubborn hip ioinls. One mEy start from lyin g d own pos tu r e , w ith a rm sov er he a d, xh a le,pr e s se ing the heels and buttock, raisetha trunk and bond forwa rd t o t h e e x te nt p o ssib le a nd ho ld th e a n kl eso r to e s. I n ha lea nd r e tu rnto l yin g po . ssr tio n .Th rsr n ay be re pe a te d

or rrrere a number ;:flT'illfl ,,:.t"J";il; are

PROIIE POSTURES THESPIIIE A]{D

By S. Ramaswami
Posturesstsrting with lying face down (prone position) form anothor important Ctoup of aaanas useful especially for the cpine and low back. When done with vinyaasas. thoy'ore simplo to progress and have very important bn6fits, The three main asanas takn up are, Bhujangaesanam(Serpent). Salabh( lo cus t) a n d a asa .F sm Dhanuraasanam (bow postu r e). BHUJANGAASANAM SI EP 1 . St an wi th Sa m a sthithi. Inhals raise arms overhead, interlock lingers turned outward. STEP 2. Exhale proceed to do utkatasssnam and place the palms by lhe sida of the feet. ST EP 3 . Ta k e a fe w b r e a th s: then holding the brath atter e r h a l a tio n , p r e s si n g th e p a lm s j u m p b a c k to ch a tu r a n g a d s n d a sa n a m . T h e n li e down on lhe floor, face down. This procedure may be adopted before sterting any prone postu16s. STEP.4. Keoping the pslms b y th e si d e o t rh e b o d y, i n lih e w i th th e d i a p a r a g m . exhale and raise-'iEFlffi b o d y b y p r e ss in g th e p a l m s, th e p e l vi s a n d th o l g s . Ar c h th b a c k,u p to n a va l p o si ti o n , keeping tho ays open. -This is Bhujangaasanam or Serpent posturs. ST E P 5 . S ta y t or a l ew se c on dsan d re tu fnt o s ta rt i n g .position.

O ne m ay m e r cl y k ee p th e fo r ea r m on th e gr o un d an d r a i set he u pp er b od ya ss ho w n i n Ske tc h ( 1 ). Th r s i s a ve r y simple and effective posture to r e l i e ves tr ai ni n th n ec k. So m e au th o rs c al l i t Ms ka r ea s an amor C r oc od i l e st ur e . po

t-

STEPL Startfromssmasthithi. lnhale, raiserme overhead. interlocking fingera and turnedoutwsrd. STEP2. Exhalpfocod to do Utkatasranam, then ko6p the palmsby the sid6 of the leg8. 8. The next step to tho ground, STEP and the cheet will bo to raisa the upper above the ground, slightly body and arching the spine, arched ( Ret6r skotch 3). taisingtho trunkupto pubis, There a trmendous is conton oxhal6tion(Rot6r sketch isctionof the lowerbackand 2), Pr rsth6pubis,contract it hlpsto relieve low back tha onalaDdglutial mueclea. pain, Someauthors r6trto Thieir one more variation of this voriation ag Makaraarathujangaasanam. h6l e, namor sltossa va'i6tion In of return, Repeat few timos. Salabasanam. 8 Bhulangraoanam is ospocirlly urefulfor relievinglow brck pain and if done care. tully undo.pfoperaupervisirn could br v6ry beneficol for thors luftering lrom slighl dirplacement tho disc. lt of ttrongthona lh6 ligrmontary ano maccular rupportr of the .aonar corumn. STEP 7. Bhujangasanam, ar the namo indicatee, should bo done purely on the etreng. th ot spino and the aid of thc pllms should bc dirpenred with, eo thrt ths posturs looke like a limbless reptile, tho snako. Honco the palms ata kopt along tho body by fh. sid6 of th6 thighs, or on tha back, or with back galute, A turlhr varistion witl

STEP3. Pfessingtho palmsexhale and lump Uack td Chaturangadandaganam. 4. STEP Stay lor a few breaths. Exhale, down on tie tho ground,face downwarde; koep lho srms strtchod along the body, fccing upward. S T E P 6. C l ore t h ef i gt s , Inhale,raige the right arm overhead. sw6gpingit along tha ground. Exhale rairc right Irm{ head, chast, rhoulders,and the right leg from the polvir, ro thatthr right thigh ir clearlyabove t$c ground,

SATABAASAITIAM

Salabaasanam8n impro. is vomanton thujangaaranam, in th6t nor only tho chostis raisodand 3pin archod but fhe lege are alro rairad ro thsr the body is balanced on tho stomach. A number of variations 6nd a stsp by stp approsch will be very bene. STEP lnhale, R6tu.n to 6, ficial. lyingposition,

roquiro,bnding tho kno6r. ? so that tho lags ars peratleli

ST EP7 . Ex ha le r a is e r ig lit ar m, he a d . c hes l, s hou ld e r s , and the left leg, from the pelvis, sttetching all the way from the finoar tiDs to the tos along the spino and actoss to the lefl leg. STEP 8. Return to starting basically it is a variation of DHANURAASANAM Having made the shoulders position. Exhale, lower the ,Salabasanam, Inhale, leturn to lying down Position(Refer l o w ba ck an d th e s pi ne su pl right arm. and the lett l9. to sketch 5, p l e, o ne m a y a ne m pt D h an uSTE PI to 12. F ep ea t with left arm raised overhead. STEP 1 3 . Ra is c b o th a r m s ovgrhgad, inhaling, and keep b ot h pa lm s t ogth e r a s if d oin g pr a n am . Ex hale r a is e both arms and both legs, so thst the balancing is on the nav-lrgion. The stretching is felba! over the body from finger t\ to the stretched anklee, feeNand toes. The shoulders are\rown slrghtly backward formihg a canal alon g th e sp in e . Th e gl utia l muscles ar contracted to enhance strctching the spine and ths lQgs.

2 ) In h a l e s p r e a da rm s ,k e e P th e m a t sh o u ld e rl e v e l ,p a lm s o n th e g ro u n d . Ex h a l e ,r a i se h e a d , sh o u l d e r s a n d th e stretched hands. Baise also the legs and spread them as m u c h a s p o s si b l e , b a la n c i n g

r a a sa na ( n to e nh an ce t he e ff e ct sof t he ss e as te r a a sa n a s a n d al so i m p ar t s tl en gt h to shoulders and also thc c b a ck . D ha nu r aa sa n am on b e d on e w i t h v ar i ou s p re p arat i on s an d vi ny aa sa s.

S TEP 1 4 . 4et ut l to st ar tin g Egjll'!..Jl Keep the arms by t he sid e of th e bod y an d ro pe a l.Th is i s Sa la baa s an a r n . o n th s n a v a l r e g i o n . In h a l e STEP s'l to 3 . A s i n B hu j a n(Re fe rs ket ch 4 ) . te lu tn to s l a tti n g p o s i tio n . l t g a a sa na m . js kn o w n a s V( m a a n a a sa n a m. Further variations ( Re fe r s t< e r ch ) S T E P4 . In ha l e , r a i se r i g ht 6 arm overhead, making a 1) Ke e pth e p alm s int er lo cked an d on lhe bac k o f the 3 ) K e e pi h e p a l ms o n th e s w ee p i ng m o ve m en t al on g n eck . Ex h ale, r a is e he a d , b a c k i n a ' P ra n a m' p o si ti o n , th o f l o or , che s t, arm s and also th e E xh a l e r a is eh e a d ,sh o u l d e r s , leg es , e pt he kne e sto g e th e , a r ch th e s p i n e a n d r a i s e th e ko Step 5. Exhale, bend the an d st ra ig h t. S om e a ut ho r s le g s, a g a i n b a l a n c i n g o n th e l et t k ne e a nd ho l d r h e l ef t h a n d, b e hi n d l h e b a ck. In i r r ca ll it M a kar a s ana m . b u t lo we r a b d o n ts n .

a lly it may n o t b e p o ss;b leto d o so f or m a ny, b u t th e pr e p alat ory a san a s, e s pe cia lly Salabaasanamwill be benef ic ial. Stap 6. After one or two breaths, exhale, raise the head, right hand and atch the pu s pin e sim ulta n e ous ly llin g the left leg with the thigh ke u p, as hig h a s pos s ibl e, e ping tho right leg on lho groun d. thighs as a bow (Refor sketch 7). Stay for a few seconds Step 7. lnhale. Return to and return to position. position. Repeat a few times. The k n e e s a n d a n kl e s s h o u l d b e Stsp 8, Exhale, lower the r ight a r m a nd h o ld t he lef t k e p t clo s e . ankle with both hands. On Ste p 1 7 . Afl e r so m e p r a . next oxhalation, raiso th ctice, after raising for Dhanuhead, chest and shoulders ta s a n a m e x h a lea n d r o l e o v e r and pull th8 left leg upward to o n e sid e ,ke e p i n gth e b o d y as high as possible, arching arched. On inhalaiion returq tho spino lnhale, return. to Dhanurasanam position Repeaton other side. Step 9. lnhale, holding tho left ankle with the right hand, S te p 1 8 . N o w h o l d th e raisetho loft arm overheadright ankle by the left hsnd, Exhale,raise tho hsad, chest o f th e lft a n kl e b y th e r ig h t and shoulders, left arm and h a n d . On e x h a l a ti o n a r c h also pull rhe lelt leg up lh e tr u n k , Th i s i s o n e va ri a ksoping rhe right leg on the tio n o fOh a n u r a a s a n a m , ground. Inhale, return. wo lkin g m o re o n sh o u ld e ls , St ep 1 Ot ol 5. R ep e atfo r fo r e a r m s a n d w r i st6 . T h e sh o tr ld e rb l a d e s to u ch e a ch the oth6r side. o th e r to r m i n g a c a n a l a l o n g th e s p in a l co l u m n . Sts s1 6. E xha le be n d both knees and hold both BE NEF ITS: W i th a g e th e ankles by the respectiv han ds . lnh a leand on e x hal - lo w b a c k b e co m e sr i g id a n d he in g, r ar se t h e he a d , ch ss l, Oh a n u r a a s a n a n r i p sto ke e p sh o uld er s a nd p ull th e le g s th e lo w b a ck s u p p l e a n d u p as hig h a s p oss ib le a rch - h e n c e o n e i s su p p o se dto b e i ng the b ac k and pu lla n gth e ke p t yo u n g b y tn e r e g u l a t

proctice of Dhanursasanam Apan trom strengthening the spin, it worl(s on th8 abdomenal organs and improves th e i r fun ct i o n. Al o ng w i t h practice of Salabhaasana.r,, persons who suffer from slight slippsd discs, could benefit considotably, H u ma n b oi ng s w i th t he i r unnatural upright position aggrava,tedbyssdentary habits and othor activlties rquiring crouching most of tho time as office workers. sponsnan; etc., foel the tohic offscts of this robust back bending exefcise. is Salabhaasanam also very useful caunterpose tor many forward bending exsrcises and also thoso rguiring tha curving of th6 spine fotward and Halaas Sarvangasanam a sa n a m . Gherunda refers to these p o s tu r esi n h i s S a m hi ta sn d the following aro the benefits, a c co r d i n gt o hi m . M ak ar a as a n a m an d Sal ab ha as an a m

t
are supposed to increase rhe body heat or specifically it im pf ovs sc ir cul at io n,d ig e st io n a nd me ta b ol ism . the ground, raise the head ( a n d u p p e r p o r ti o n o f l h e b o d y ) lik e a se r p e n l . lt i s called serpentposture. This always increasesbodily heat, Regarding Bhujang6sanam.' e r a d ic a te sa l l a i lm e n ts , a n d Angushls Naabhi Paryantam by practice of BhujangaasaAdho Bhoomau Vininyaseth. n a m , Go d d e ssBh u j a n g i( se r lcratalaabhyaam Dhardam Dhrup a n t g o d d e sso r Ku m u d a ti n i ) twt bscomesalive oris awakened, Urdhwasirshahe Phaneeva Hi , eDehaagnihi Vardhsle oityam Saryaroga vinaasoam. Jrlosrthi Bhuiangi D6vi Bh uia ng r as an a s aad h ana m. K(ifwa Dhanuliu lya prrivanhiran9am Nig8dya yogl Dhrhuraasanam Tat

Stftching tha legs on the ground, strsight like a stick and catching hold of the feet w i th t ho h a nd s, an d m a ki ng the body bent or arched like o r b o w , i s kn ow n b y Yo gi s a s D h an u ra a sa na m , M a ny pr a ct i ti on er so f th i s g r o u po f a sa na a s ee l sm o ot h f a n d b e tt e r re g pi r a ti on i,m pr o v e d di ge st i o n an d b et te r p e r si sl al ti ca ct i on . The pr o s ta te a l s o i s a ct i v at ed ,i t i s b e l r ev e d.

A n d Dh a n u r a a sa n a m i s sim p ly e x p l a i n e da s fo l l o ws :
PrasaoryaPaadau Bhuvi Oandaroopau Karan.cha Prishie Dhritapaadayuqmam.

Th o Do rti onfr om t he n ava t to tho toes, is kept on the grou n d. Pla c eth e pe lv is on

>>:i3<

I-.

SAGARBHA PRAANAAYAMA
By S. Ramaswami
tant aspect of Bahirangasadhana, which is Pranaayama. Breathing, to which v e r y Praanaayaama ltht Pioktha li ttl e a tte n ti o ni s pa i d b y m an y of u s i n th e Dwivi.ihaf prechyate hi saha ll n o r m a l d a y to d ay l i f s ( ex ce pt w he n on e Agarbhascha sagaabhascha suffers fron' asthmaor some such respiratory Dwil6eyasthu Tayorvarahs I a i l me n t) i r a s b e a n go n e i n l o i n g r ea t d et ai l Apidhyonam Vina sgarbhaha b y o u r a n c ie n tyo g i s en d sa ge t an d i n fa ct Sagarbhasthath s.mancitaha ll there are very many who have proclaimed th a t P r a n a ya m a e l f co ul d b e t he k ey t o its Narada :-: attainment of samadhi. The choiceof Prana Prana refers to the vayu (force) in the body. itself as the object of contemplation comos Aayama is to completsly control it (to bring naturally to many.people. unlike in othet it unde. voluntary control). Such coqtrol of types of meditation, the advantage in Pranathe life force, known as Praanaayama ie of yama is that one need not search and keep two kinds, viz. Agarbha and Sagarbha, of an external obiect .for contemplation or an which the lalter is superior. Agarbha is to abstfact idea for the mind to hang on to. Tho ptactice brsath contlol without dhyana and yogis have found that by exercising conSagarbhais such a praclice with an object trol on Prana ong can control tho mind ond thereafter transcend it. The pranic exorcises lor contemplation. have been gone into in great detail and In the last few issues, some groups of depth in Vedic, Tantlic and also Hathayogic assanas have been described,with thg meth- disciplines. odology, sequence,breathing pattrn along with pratikriyas wherevet necessaryand the IM P ORT AN T PR EL U D E S b ene f itst hat a ccr u e to a s le a d y a b h ya s i . ThesEare quile sufficient and provide a fair The practice of asana and pranayama to va r iely f or ma n y y o gab h ya sis e x e rc i soth e i s a n i m p o r ta n t p re l ud est o t he a nt ha r an ga v ar iou sjoin ts , mu s cl esa nd m a in ta in r e a s o - s a d h a n a - p u j a , U p aa sa na . j a p a, d hy an a . na bly g oo d h eal t h. A f ew m o r e , so m e w h a t A sa n aj a y a i s a p r e r e qu i s i teor th e p r ac ti ce f t o difficult asanagroups remain to be discus- Pranayama, lt has been msntioned that by se d, b ut lhs y m a y b e ta k e n u p s o m e l i m e d e fi n i ti o n As a n a i s t o s i t i n a s te ad y a nd lat ef . lt is t im e t o de sc lib eth e n e xt im p o r - co m fo r ta b l e p o si t i o n, b ut t ha t po si r i ono r
Aayaamasthisya nigrahaha I Praano Vsavussariraslha

posture should be a yogic posturc, such as Padma,Siddha, Gomukha tc. lt is not necossary that one should have mastored all the asSnas to practico Pranayama. In fact it is rare to find one who could do all the posturos. But ths mathod ol yogasana practico which includes use ol breathing with the various vinyaasasor variationsand ptatikriyas ensures that tho circuletlon thd rospifalion aie positivly improved and ons gets an sxcsllont relaxed feeling belore starting Ptanayama. The savinyasapractice of Yogasana. as propounded by our Acharya based on ruch authorities as Patanjali, Yoga Kurantam, Vrtdha iaiiistam, Vridha sastatapam,etc., ia tdidlftitlc, comprahensivo and hence givee tho maimufn bcnefit to ths abhyasi. by way of ilnproved physiological functioning, a mind attuhd to lollow tho brosth and subsoqugntly attain tho capacity for Ekagra, which is s3ssntial tor all tho Antarangasaohana rnd oiher mental and spiritual rttainmsnts, PAIIANJAII'S DEFINITION

or which The otheris inhalation puraka, is to draw in the atmosphericair to fill up the lungscompletely,
Baahysvayoho Aachsmsn6m Swasah!,

And Pranayamais th6 8ct of prevonting both tho activilics of inhalation and exhalation. Evon this is of two kinds. Ono is holding the breath after cdmpleta inhalation a n d th e o th e r i s to h ol d t ho 'b r ca th o ut 'a s i t were, aller complete exhalation. Thus thc four stages are: 1) 2) Pu r a kao r A b hy a nt ar d vr i th i w h i c h c an bo takn to mean complote inhalotion. Strmbhavrithi Antahkumbhakam or which is to hold the breath in after inhalation. Rechaka or Bahyavrithi which can be taken.to mean complete oxhalstion'

3)

4) Bahyakumbhakaor holding tho bteath out after xhalation. .Patanjali,while defining Pranayama elso glressed ths conquest of one asana at loast TO CONTROL THE NEBVOUS SYSTEM bofbrb proceedihg to do Pranayama f t$dn SrthiSwrn P6swssryoho oti yichrdrl PrEnrysmEh!. The time, duration of holding, tho dopth to which one feels tho offect of breathlng, tho frequency, the method of controlling thb psssago of air, tho various ratios of inhala. tion to holding .nd 6rhalation, unafofmity and tho finenqss of tho bloath, th6 us6 ot mantra or othrwise. all th68 mako a formidable number of pranayamasand hencs it roquirs rhe guidanc of arrecptor.toy'e / study and practico pranayama.rThe respiretoryfunction is both vofuntsry and involuntary. Normally our bresthing iD shallow and involuntary. In pranayamsa dsliberate attempt is made to brinli ii' under gratar voluntary conrrol, and hopefully, thsrsby bfing under control many othr involuntary conditions of the body and mind and

Rbmaining in a posture (which is comfotable and stady), controlling tho inward and outwErd movomnt ol breath is Pranayamb. Vyasa in his commantary is moro specific. Ha says "Aasana jaye Sathi"-meaning having conquered a particular posturo, one should start on Pranayama. In yogic breathing,thers sre four distinct asp6ct3. ExpcllirTQthe air in the lungs (KsushtasyaVayu) completely is one, called Prasvaasa Rechakam. KalrshtasyaVayoho or NlssaaranamPrasvaasaha,

achiovo certain extraotdinary powels ovel ono's own physiological functions. According to a well-known nuro . surgon, nourophysiologically speaking, it appars that the basic factor in yoga is rhe contlol of respiralion, Bespiratory lunction can be more easily influenced than any other vital funcrion and the yogi usos it as a first step in his control of the nsrvous systom. Whn cortical higher brain control is achieved ovor one bagic function, it is possible.to achieve control over other baslc functions ss vasomotor etc, lt is therefore possible to dilate bronchical tubos in an asthmatac, reduce blood pressurs or increase it, reduce th rate of hoalt boat all with tho hlp of Pr a nay a ma. N eur o lo gi cal b r a in ,d iso r d e r s as epilepsy, skin allergies etc., also respond to pranic control, ALTERATION OF BRAIN CELLS A number ot functions classified as autonomous are not so for an adept yogi, He is able to control by will many functions that arcantrolled in ordinary human beings by subcortical areas-which is beyond one's voluntary control. The mechanism involved c ou ld be ne u r ol ogi ca l n d ch e m ica l. On ce a a steady regular control of respiration is achieved, there is porhaps a reciprocal bio ch e mr ca ls ta bil ity w hich h e lp s in th e ma in te na nc e th is c o nt ro l. of Wh e n m an o st a bli sh e sfu ll co n tr o l o ve r t his lo wer v ita l an d em o tio n a l f u n c ti o n b y th e e xe r cise f hi s. co r te x( will) h e h a s to o do it b y t h e r ecip r o c. Jl o nno c tio n sb e tw e e n c th e c orle x . th e te tr c u lar s ys te m a n d th e van ou s co nc e rne d c en tr es in th e b r a i n . C on st an ty ogic pra c tic e o l b o th p r a n a y a m a and me d r ta tio n , qui t e lik ely le a d s to a n enlargornentof the scope of ths function of th e r e ticu larf u ncti on and of th e c o r te x. l t i s q ur te p os stb le th a t in a r e a l yo g i th e r e ttcu -

lar system and the cortex are both functionally altered and structurally prolifefatod. Patanjali also emphasises that such a mutation of brair': cells is possible. The chitta parin?ma or scope for altered arrangement of brain cells is inhgrent in overy individual and only p.racticeis the cause of s u ch a m u ta ti o n , l t i s ac ti vi t y o f th e m i n d, o n th e m i n d to tr a n sc e nd th e m i nd . Li ke a farmer (Kshtrika) who merely diverts the fl o w o f w a tsr i n fi e l d , th e yo g i ha s o nl y t o c h a n n e l i se h i s n e u r o l o gi c ale ne r gi es el o n g certain paths, There is no external cause ( N i m itta m a p r a y o j a ka m )f or su ch c or t i c aI and neurological changes. And the key appears to bs tho control of brealh or Pranayama. I Pranayamais of two kinds. Samantfaka or Sagarbha which is to practic Pranayama with Montra. Ths other is Agarbha oj a ma n tra k a . What mantras are to be usEd in Pranayama 7 What aro the othr testrictions. The practice of Pranaayama with Mantra is well known to Hindus. Many authorities have given rules of Pranayama v\.ith Gayatti, Pranavaand Bijakshara Mantras, PRAANAYAAMA WITH GAYATRI Thess ctays whilo tho mantra part is maintained by many who observe sandhys and other religious rites, tho actual Ptanayama portion is completely lett out; most people msrely touch the nose, or wotso still make a suggastion of toking the hand to wa r d s th e n o s e . The oft quoted definition of Samantraka Pranayanra, given in Manusmtiti : is
Savyaakritikaam Sapranavaam Gaaystrim Sirasa saha I Triphpateth ayathapraanaha PraanaayaamassaUchyatel

Co n tr o llin g t h e br e a lh a n d m e d i ta ti n g Wh e n th e i nh a l e o br e at h f or c es ci rc ul a( Ja pa ) th r e e t im es o n Ga y a tr i w i th th e ti o n l ro m th e r o o ts of h ai r an d t he e nd o f Vyaahritis,siras and the Pranava,is known n a i l s a n d h e l d ( n i r o dh a) , t he n i t i s th e be st as Pra an a ya ma . a cc o r d i n gto R s hi A tr i . Th i s c rs at esa c ha i n o t c h a n g e si n th e b od y. B y pr a na n i r od ha , According to Yagnyavalkya,Pranayama vayu is generated,from vayu, agni snd trom is to do japa of Gayatri preceded by it Jala (Vatha saaram, Vahni saaram, Vari Pranava,associatod vyaahrities and follo- sa a r a m ) . Wi th t ho se th re e o n o be co m es we d b y sir a s . Vig n a nes h wa r a , e la b o r a ti n g co m p l e te l y p u r i f i e d. Th e n w h en ex ha l i ng it says that one has to contfol the vayu in o n e sh o u l d d o i t t h ro u gh t he n os tr i l g r ad uthe facs and nostrils. ally, nsvot forced or abruptly, The bodv should be kopt steady. Such a practitionet Yogayaqyavalkya gives a more detailed i s k n o wn a s yo g i o f t he hi gh es t o rd e r. account of SamantrakaPraanayama. PRANAYAMA & MEDITATION Bh u hu , B h uva h a, S u va h a , M a h a h a , Pr a a n a y a mas t o be d on e w i th d hy an a; i Ja n ah a, T ap a ha a n d S at ya m a lo n g w ith O mka r a th en Ta ts a vit uh u,fo llo we d b y th e It howevr requiresa prceptor, The better , sira s"Om aap a h a"- th e sir a sma n trai s { o u n d known methods of dhyana ar mentioned, in T a ith riy a . Wh e n on e d o e s th i s th r e e tim es i t is k now n as Pr aan a y a m a . CHA IN OF C HAN G ES IN THE B OD Y Det ail s o f th e act ua l m e th o d o ' o g y a n d Pra a n aya m aa r e to b e fo u n d in m a n y yo g a te xt s like Yog a Ya g yav a lky a ,S iva Sa m h i ta , , Gh e ru nd aSa m h ita ,H at hap r a d e e p ik aUp a n isad s a s A m rut a na a da , Ks h u r ik a , T r is i kh i bra a hm an aO ar s ana ,Dh ya n a b in d u , N a a d a , bin du , Yo ga k und a lin i, Yo E a ch u d a a m a n i , Yog a srk h a ,Var a a h a , Sa a n d i l y a , Yo kat ar t wa, v ar iou s Pu r a nas .a nu m b e r o f o th e r te xts , an d of cou r se th e G ita . To wh a t ext en t s ho u ld o n e d r a w th e th a e xte r n a l a i r ex to rn a l a ir ? - J raw in g com cle iel y in so th at al l t h e n td is a r e ' fi l l e d u p '. T ni s kin d of in dra win g is kn o w n a s Pu ra ka m. According to Vyaasa, when one does P u r a ka , n e sh o ul d m ed i t at e u po n th e f ou t o fa ce d Br a h m awh c se co m pl ex i o n i s r ed a nd w h o s e p o si ti o n i s i n th e na va l r eg i o n ( N a a b h ic h a kr a m ) . D u r i n g A n ta h ku mb h ak a, one should meditate on thg fofm of Lord V is h n u w h o s e c om p l e xt i o n i s t ha t o f bl ue l o tu s a n d w h i le - d oi ng R e ch ak a o ne s ho u l d m e d i ta teo n th e w h i t e c om p l e xi on edf or m o f L o r d S i va i n th e r a gi on of fo r eh e ad , H e fu r th e r e xo l a i n sth e f or m o f Si v a as ;
Lalaatastha Siv?m Svelam RechakenaabhichintaSadhum Soatikasamkaas.m Nirmaldm t"":j;j;: Sankaram Trayambakam Svelam Dhyaayan MuchYate gsndhanaath.

Hclding the inhaled vayu in _!!lJg4g p ar ts o f th e bod y , a s it we r e , b y v a r i o u s W h e n o n e pr a ct i 3 es P r a an ay am aw i t h Ban d has , fte r dee p inh ala tio nis m e n ti o n e d a b y P at anj ali b y r e fe r rin g to th e a s p e cto f Ga y a ri , th e m or e po pu l a r m e th od i s t o do R e ch a kaw i th the m i nd cl os el y fo l l ow i n g l h e "O esa Pa ri dri sh ti".

Siva is like a spotless, sphatika, flawl o ss ; h e r s m ov es al l d e fi l em e nt s. H e i s p e a c e fu l , re e - ey e d an d w h i t e. O ne w ho th i o n r e d i ta te s n H i m t hu s i n R e ch ak a s r e l e as ed fr o m a l t s i n s,

b re at h. In ku m bha k a o n e sh o u ld me n ta ll y bs with lhe Praanaayama mantra, which is gayatri with pranava, vyaahritris and siras. The exhalation should be dono with the mind closely followin0 the brealh. Briefly in Smriti Batnarkara, it is ment ione d th a t t hs J apa s h oul d b e d o n e in Kumbhaka.

Ma a tr a s a n d e x h a l at i o n a s 32 m a at ra s Fo l l o w i n g th e m e th o d me n ti on edi n Sm i t i r a t. n a ka ra ,th e Ja p a i s to b e d o ne d ur i n g ho l d i n g th e b r e a th .

M a a tr a m e re l y m e a ns a m e as ur e . I n ja p a , ta k i n g o n e ma a tr ato r oe ano ne sy l l a bl e i s v a l id . T h u s th s Pr a an ay am am a nt r a i s m a d s u p o f 6 4 sy l la b l e s, 2 1 fo r th e v ya hr i r i s, 2 4 + 1 fo r th e g a y a tr i p or t i o n a nd 18 to r Oakshine Rechakam Curyaath Vasmenaapuritodath s si r a sp o s i ti o n . T h u s on s f na ny pr a ct i c e ,oha I samantrapranaayama. In actual practic6, it Kumbhakeoa Japam Kuryaath P,aanaayamasya porlakshanam. takes about 20 seconds for the mantra ti o n , S o i t wtl l w o l k o u t to be 5 se co nd s He r th e m elh o d of . doi ng Pr a a n a y a m a to r p u r a ka , 2 0 fo r ku m bh ak a an d 10 fo r is cle ar lyme nt ion e d . lt is to d ra w in th e a i r rechaka. lf one practises the Bandhas atter i rhrou gh t he le ft n o str il ,d o J a pa d u rin g th e e x h a la ti o n , t w i l l b e ne a rl y 4 0 se co nd s p er Ku m bha k a as pe ct an d e x h ale thr o u g h th e b r e a th . right . lt is to b e u nd e r st oo d th a t th e n e xt i nh a lat ion sh c u ld b e th ro u g h th e r ig h t a n d vic e v er sa . P ra n a a ya m a i th G a ya tr ii s an a dt i va t i ng w p r o c e ss. Ga ya tr ii s a n e n er g i si ngm a nt r! a s i s se e n fr o m th e w o r d " Pr ac ho d av aa th " .

Wha t sh o u ld b e t he d ura ti ono f in h a la tion, holding aud exhalarion?Patanjali refers t o t his asp g cti n one o f t he s utra sa s "Ka a l a PRANAVA IN PRANAYAMA Pa rid ris ht i"; t ha t i s Pr a a nay a m a s h o u l d There is also a method of using Pranava conform lo somo measuro0f time. in Praanayama.Using 'A'kaara for inhalation Here again there are rpany variatioos, ' V ' ka a r ai n h o l d i n g a n d ' m b ' ka ar ai n e xh al abut there are many authors who refer to tho tion and morging in the total Pranava in ratro of Kumbhaka being four times as long Eahya Kumbha is one Pranayama. This is naturally for 'out of the world yogis and so as Pural(aand twice as long as Rechaka. o n e h a s to p r a c ti se p r an a ya m aac co rd i n gto BEFERENCES IN UPANISHADS h i s a s h r a m ao r sta ti o n i n l i t e. M an y of t he Upa n is had sth a t r e fe l to yoga and also other yoga texts give the duration quile xtensively. I n Tr isikh ib r ahm a n op an is a d , is n r e n it tioned.
ldaya Vaayumaapurya Srahman Shodasamaatraya Puritem Kumbhayeth Paschaath "nt* "nin::;""J:

Gh e r u n d a d e ta i l s s a ga r bh a pr a na ya m a by the repetttion of Bija Mantfa'

Dhyayethvidhim Raiogunm Rekthavarnsm Avarnakam I ldsva purayth vsayum Msotlayt shodssaissudhc-

PurakasnroKumbhakaadyeKarthavyasthuouaddiy?Satlwamayam Harim dhyaatwa Ukaram K.i8hmvar Chluesashtya coo Maatrya Kumbhaken","" i:,li;

DwatimssnmaStraya ssmyag Rochayeth Pingala-

Hre the duration for tnhalation is given as 16 M ast ra s , hol din g t he br e a th a s 6 4

Trmomayam sivam dhysstwa Makarram SuilML Dwaa$im3anmastraya cha eva Rochayoth Vjdhina punaha ll

nevr using th indx and middle fingers. The nostrils are to be closod so long as the breath is held in Kumbhaka. There are some who (not initistod in Gayatri or Pranava)make use of mono syllable or two syllabl Tantric Msntras, so that sagarbha praanaayama can b univrsally pfactisod. Patanjali refers also to ths number ot breaths or rounds to be perfotmed as an aspsct in Praanaayama by ,.Samkhya parid. r i sh ti " . Here again ditforont authors givs different numbers. According to Svaatmaataama and other Hathayogis,it is upto 80 per sitting and four sittings pr day making it 320 Pranayaama per day. This should bo tsken only as the upper limit, as specificslly they refer to gradual incroaseto that numbr. P'aata'maedhyandin Saayamardh8raa$, iil,.ilTi
Sanaivasitipa.yantam chalurvaaram Samabhyaseth I

Punof ping!lsyrapurya Kumbhakenaivs dhsaravetn ldoyg Rshlyoth Paschosth Trtwiiaoa kra, ren,

Anulom VilomrnS vaa.am vaaran cha sasdhayeth I Purskanto Kumbhakantam dhrutanaasaaoutadwayam I Klni3l{rlnsamika .ngushtrihi Ta.iani madhvo viiraa tl

Sat6d in a comfortablo sukhaasana. lacing eest or noith let the abhyaasi contmplato on Brahma, full of Rajas and of blood rcd colour, in the form of tho lot?er. ,OM.. USE OE TANTRIC MAIIITRAS tet him inhale by the left noslril. r6pa.ring 'OM', sixtosn timcs Than bafore he bgin8 retention aftor completing inhalation, let him perform uddiyana bandha (This rcquirss considerablgcontrol and only under immediate guidance from a Guru ons m6y ottempt lt).

From the above stanza in Trisikhibrahmanopanisad,it could be observgd that gO Then let him rotain breath by repearing. rounds pr sitiing in the morning, noon, 9O, sixtv{gur tlmes contemplating on Lorct ovening and midnight, aro suggegtod, By Hari, of black eolour and of Sattws quality. tho words 'Sanaiva', one should take ir a8 gradually and "asitiparyrntam" upto g0 Th6n lot him exhale through pingala (.ight nostril), by repeeting ,lM', 3 Z_timos, rounds. Sage Bharedwaja suggosb thst one shoulcl practise pfanayama with japa during contemplating on Lord Siva of wfiiiicolour kumbhaka, and this should be done tn times of Tamas quality. and bofore procoeding to do gaytri japs. It could bE obrerved that ssgarbha pEansyama requirestiBtly to master a yogic postur6 and thon one should develop the capacity to do kumbhaks tor tho tength of timo requirod for complting the mantra and also to do it without break for tho required number of rounds. Such capacity may be obtai4ed by a variety of Planayamaand Kumbhakapracfices

Then again inhate through the right nostril, rotain by Kumbhaka and exhale by lda (left), in the mothod as abov. changing nostrils altornately. Lt him practice, thus alternating the nostrils again and again, When inhalation is comploted, closo both nostnls, the,ight o ne b y th u m b ( o f t he r ig h t h a n d ) a n d th s lofr one by th ring fingor and the littte finger,

rtorred in Hathayoga texts. Thy along capacityto cornmunicato will all the higher with the likely effects on the physiology will worlds. bs dealt with in the next issue. The ultimato bsnefit of Pranaayamais to say. Samadhi itself according to cenain schools. Trr!h k3hiyrto P.akErs! Aavarlnlm I In rhe Gita also it is referredto as lhe merger of Prana in Apana or and Apana, which is With Pranayama. tho clouding of the achieved by a very long (dirgha) and tino mind reduces and tha intelloct shines in its (sukshma) pranayama. truo splendours. SAGARBHA PRANAYAMA Furthsr Vaidic Rshis relar to ths bsnefits of sagarbha Praanayama. According to Manu' if done with Vyaahritis, pranava and siras for three times, is the gtatest Tapas for a Brahmans, Just as a rne'66ii-l-iicleaned a in smltr. by Pranayama the Indriyas lose t hsir im p ur it ie s. lf o n e doe s it 1 6 tim e s a day, in a month ovon the dreaded Brahmahathi dosha is desfroyed. According to Sounaka, if ona practices thre timss with grEat concsntration,all the d osh a s va nis h i nsta n ta n eou s ty. W ith 1 2 breath controls, tho chitta becomes clear. 24 time is the greatsst Tapas. Pranayama don with 1O pranava (7 with the vyaakritis, one with Gayatri, one at the beginning ol Sirasand one at the end) a n d fo r 1 4 t im es f or am o n th r e le a se so n e from Brahmahathi dosha and all other minor condemnable deeds (upapaathaka),sccord. ing to Yamo. Vyaasa simply statos that tha Pranaya. ma mantra japa makes on absolutely fesrless. And Yogayagyavalkya, relates the 7 vyaahritis to the 7 worlds or 7 levels of consciousness, With that, hs gains the
Dhfiana3u ch8 yogylta Manaslhr I

Patanjali authority yoga.has this tho on

As a natural congoqusnce,such a mind, and only such a mind becomes fit tor Dhara. na or tho first stp of Antarangasadhana. UNIOUE SYSTEM The uniquenessof our Acharya's systm i s th a t i t a tte m p tsto i n cl u de a l l th v ar i ou s systems of yoga and the gradual combinstion of the different angas, so that theris no abrupt change. Thus in the practico of asrns. introduction of brathing hlps to preparing the brathing apparatulr for subsequent Pranayama. With need to prectice Asana with breath control, a carttln montal disciplne is already achioved, so that when one starts Pranayama, th mind also coopcrates in following tho broath, so that in Kumbhaka one may use Vaidic mantras, Bijaksharaor othor Tantric Mantras. With the rquirement of ths adhysyana according to one's Saakha, study of yogig texts like yogadarsana,Hathayoga taxts, the Upanisads with the foundation of savinyasa asana practice,ons may hope to experience th e g r e a tn e ss a n d t ho fo ug hn e ss of ou r a n c i e n t s ys te m o f y o g a.

7.

>.?<

t,_

The Kumbhakas
By S. Ramaswani
There are schools ol Yoga oftort of mastery ovsr prana. which insigt on Prsnayam! The togulation of prana alone as the key to yoga, as bdngs In its wako all wordly th6y doclare lhat cont.ol ot achievements (Rajyadi) end Prana (prananirodho) incvlta. lll othors and leads upto tho bly brings contfol of flrind highest spiritual attainmont (chittanirodha). In Yoga to lotsl indspondsnco of the Va3ishta, c claasic, Rthi indwelling ponsciousnses Vasishta erplaine tho lol!from the gross, subtla snd tionship botrvoon mind rnd ctugal bodios which are opEbreath and extols tho efficscy rated by Prana force, Hence, ol Pranayama in controlling study the science of breath." tho mind. -Yoga Vasishta. as brealh i3 restreinrd in ons's own body, the mind is calm and steady and also whon tho vision (dristi) is di16cld towards Bhrumadhya, thon why should there be fear of deathT

Thc nadis ara purified by a properly regulated course of pranayma. Sage Brahmananda, in his Jyotsns ot commentaryon Hathayoga, dtails the routino to be followed by a full time yogabhyasi. lt "Dear Rama, tho body is TO R E STR A IN M ]N D like a vahicfe. The Lord has In the previous two issuss assumos importance when Gr68td t,rmind and prana a feW pranayamas snd tho one really finds tim6 heavy tor the tunctioning of tho benefits of Pranayamain on one's shoulders aflgr disbody. When prana rejects g e n s r a l w e r o d r s cu s se d , charging ihe nscassary rasa the body, the mechanismof There are a few more kumb- p on si br l i ti es s an i n di v i d ua l tho body also ceases. And hakas mentioned in the yoga a nd th e m i n d y ea r nsde sp a ra who n t h o m in d wo r ks, p r a n a texts which arealso in vogue. t;y fo. spiritual rest. moves; it acts. The relation It is sa i d : Let us derail the routine b ot wee n pr an a and M a n a s l Brrhmrtdryopi o t I y og a bh ya si o r ac hi ev i n g Tridssasha which aro grtrramgly closJ Prvanrbhys6ss latDsraah I rho result of practice. ( sny o n ya ) teth e bo d y is kke a Abhoovam Anlalobhsvaath dtivor to tho chanot. On e c ho ul d w ak e up a Tasnarth PavrDamabhy!3drh t couple of hours before dawn g o d s i n c l u d in g C h a tu Th e "Th o w ay lh e p r ana v a yu ( u sh at ka al a) - o r t l e a ste ar l y a acts, the same way manas r mu k h a B r a h m a p r a cti seth o I n t he mo r ni ng ( Pr a ta hk aa l a ) . lea cls . S o th e h r g he sta c h i- h ig h e sta c ti vi ty,p r a n a ya ma - . He should contemplale on e v ome n to t m in d con tr o l is to b e ca u s ao f th e t6 a r o f d e a th , h i s Gu ru i n hi s mi nd an d bo ob t aine db y th e con c e ;te d It i s a l so sa r d th a t a s l o n g then in his heart his dear

deity (lshtadevata)also:Therl he should clean the teeth '(danta suddhr), completo the o th er mor n in g ab lu tio n s (suddhi), a bath and Basmadharanamor Pundradharanam as tho case may be, Then he should choose a inscts, clean place (:g obnoxious odour otc ) and ploasant room (RamyaMata). He t hen s ho ul d so a t him s e lf i n a co mf or ta b ls y og ic pc sture on a soft (mridu) spread. Then again ho meditates in to n tly o n ls h wa ra (G ur u) .

feels freshthereafter,he may u s e o f al te r na te no st r i l s . l t continue with Asanas: if still is referredto as Anuloma and he.doesnot feel upto the inark v i lo m a by /s om e ( Th ey a r e he ii not to procd with however differently interpr6further practico. ted by valious schools). Then he should practice a (lt Viparitakarani is somewhat botwen Urdhwaprasritapadasanam gg!!. sarvangasanam,, whore rhe back of the neck is s tr e tch e d fa c i l ita ti n g th e ch in lo c k in la te rKu mb h a ka m . The next st.eo will b to do Ach a ma n a m, r t th a t d iv i ssta ion of yoga called pranayamam, Think rhen of ths great yogis (yogindra) for inspiration and proceed to pranayamam as detaiied by Lord Siva ln Kurmapuranam, A ku m b ha ka c al l e d Su r ya Bhoda with th6 requisito B a n d ha ssh ou l d b e pr a cti se d. It should be.followed by Ujjs yi , S i tka r i , S ar t i ,B ha sr r i ka a n d a ny o th e r p r an a ya ma w h i ch i s w el l es ta bl i sh e d. It should be followed by certakr mudras, (especially Mahaamirdra) es taught by on9'g proceptor, Thn silting in Padmasanam, the highor yoga practises as N o d a 4 u c h i n ta na m , h i c h w i s e n a b l e db y S ha n mu kh i m u dra, should he attempred, Th e r e a ft ef ne sh o ul d m en o l a l ly su r r er i de al l t he be ne r fits of such practice to the L o r d ( ls w a ra r pa na m l s w a ot rspranidhanam). SA TW IC FOO D Aftdr practic is over ole sh o u l d b a th e i n h o t w a te r (u s h n e n a v aa r i n aa ) . Th en th e ci a i l yd u ti es ( ni tya k ar r n a) done, but briefly. Jhe above mentionsd yoga p r a c ii c e sh ou l d b e r o pe at ed at noon time. After some rest, on shouid have patya ( th a t sa t w i c fo od m en ti on ed in yo g i c o r ay ur ve d i c t ex ts) l u n c h , b ut ns vo r th os o i t em s p r o h r b i t ed . H e' sh ou l d . i m n r e d i a t el ya fr e r l un eh l s ko c a r d a mcm ( y el am )c l ov eso r ka r p u r a , i l d es i r e d, b e ta L

START WITH PRAYER One then procods to do sank at pa 'asi n a n y r e lig io u s activity, mentioning the plEce W h a tfo r m is g i v e n i n Ku r m . bnd tirne (Desa, Kaala) for S the particular yogic activity, p u r a a n a m ? ta r twi thm e n ta l l y sa lu tin gth e g l e a t yo g i s w i th prssaaAdyotyrdi Srigaramswora th e it sis h ya sa n d L o r d Vi n a d! putvaksm,l va k a . Th e n w i th a ca l m m i r id T8lph816 Sidhysrtrm 6!ma!dhl h e sh o u ld co n te m p l a te nth e O Assanepurvakaan Katishye I Plasn$ylmldhin L o r d ( siva ) . H e th e n s i ts i n siddhasana or (Eaddha) PaDue to tho grace of Lord dm a a sa n a m . e th e n sh o u l d H Paremosfwara,I tlow start practico Pranayama accomtho practrceof yoga statting p a n ie d b y r h e g r e a t,B a n d h a s vlith Asanas,and other angas the appropriatg stages. li ke P ra na y amat or a tt ai ni ng aa ot her y o g a s amad h i an d To s ta rt w i th o n g sh o u l d benefits th6reof. d o 1 0 b r e a th co n tr o l s, th e n it Since Nagaraja is referred in c ro a s e d a i l y b y 5 n u m b e r s. t o as t h d e ity'of Y oga ,o n Th is sh o u ld b o d o e o u n trl posrlroY|to do should uttr I suitabls prayer ono is in a and proceedwith tho practice e ig h ty k u mb h a ka m s i n o n e siltin g , with o u t a n y d ifl i c u l ty of As an a s. an d with a p o s i ti ve so n s eo f Du rin g th e pr a c tic e o f we ll b sin g ( su s a m a h i ta ) . as ana s, w her l o n e na tu r a lly Th e tir s t p r a r ,a ya m a o u ld b eco me sat igu ed , e sho u ld f sh on romainin S ava s ana m . ll h e b e Na o iso sh a n a m r th rh e w

a s Sa h i ta Ku m b h a k a s. On " system. Hence persons with caves (Tambula) wirhout lime, if ho prsctiss intenselY sh o u l d p r a cti c eth e m , k e va l a l o w b l o od pr e ss ur e , i n er t i a thc praiseworthY PranaYama. k u m b h a ka fa ci l i ta te db y th e may benefit. Some schools refer to Chandrabheda, which th r e e B a n d h a s. The yogabhYasishould not is just reversing the process in d ulg e in f r iv olou s s m a ll Na d is o d h a n a an d h as t he ef fe ct o f h e l p i ng pa ti e n ts, talks especiallYwith women' Na d i so d h a n a p ra n a ya m a m h yp e rt en si vo .> Af te r l unc h , h e s h ou ld l iste n ts a n e xtr e m o l y p o p u l a r p r a to the Puranas, Practic n a ya m a m w h i c h i s n o r m a l l y S i ta l i o na ma s ank ir ta n amf lsh wa r a , referredto in Vaidic texts and Yet another pranayama r b ut p re fe ra b ly e s eat ch( a v a - h a s b e e n d e s cr i b e d in d e ta i l ca l l edsi t al i i s a l s o q ui te p op lo ka na ) a ut he n tic te xts o f e a r lie r . ul a r a n d t he pr o ce du r efo l l olib e rat ion ( Mo k sha s astr a m ) w e d i s as f ol l o w s: as yoga, sarnkya, vedanta, Suryabheda et c. 1 ) S i t i n a c om fo r ta bl e S u ry a b h e d a ku m b h a k a m A s an a . By du s k, h e p e tfo r m s th e sa y ams a nd hy a , bu t Pre c e - r e q u i r e s a s u s u a l a p r o p e f 2) Curl the tongu into a as d ed b y y o g abh y asa m e n - a sa n a m . Th e n th o i n h a l a ti o n ro l l , p r ot ru d sn d i n ha l e a n is d o n e sl o w l y s n d d e e p tio ne d e al lie r f ot o ver th r o ug h th e w et t on gu e , ; ho ur (T ri gha ti kag hat i ka - 2 4 th r o u g h th e r i g h t n o s tri l . Ac co r d i n g to H a th a yo g a , slowly stretching the neck m in ut e s) . su c h i n h a l a ti o n a n d s u b se - an d d ro p pi ng th e h ea d b a ck FO UR TY PE S q u e n t ku m b h a k a s h o .rl d i n t he p ro ce ss . We ll, a d e vou tyo g i pr a cti- in d u ce p r a n i c e ffe ct u p to th e 3) A t th e en d o f i n ha l a c e s yog a at m id n ig ht a lso a s h a ir fo ll i c le s a n d th e fi n g e r r el ea so he cu r l , f ol d th e t d e ra iled ear li er , b ut wi th o u t tr p s. T h e r e a fte r o n e sh o u l d t i o n, to n gu e a n d t ou ch th e to p o f w Vipa r ita ka ra m , hich i3 th B e xh a l e sl o w l y th r o u g h th e the upp6r palato. touching if c ase fo r t he e ven in g se s sio n le ft n o s tn l . T h e p r o c e d u r eis p o ss i bl e th e ur u l l a . Thi s i s re p e a te d fo r a fi x e d n u m b e r a s we ll. ca l l ed J i h va Ba nd ha . Th en o f tim e s. Y oga sh ou ld n o t be pra c tist/etch the back of the neck, sed.soonatter taking food. d r op t he c hi n t o ab ou t t hr e e S u r ya b h e d a e l p sto r e l i e v e h i nc he s b el ow t he n ec kp i t , types of h e a vi n e s s i n th e h e a d a n d The di{ferent K a n ta ba nd ha . Afl c r (k a p a a l a d o s h a m) , e fo r m i n g th Ku mb h aka s re qu ir e som e sin u s ku m bh ak a, e xh al e th ro ug h fo u r ty p e so f Va a ta d o s h a n d a e luc ida ti on , al t e r na te n os tr i l s. R ep ea t o th e r d rs e a se s c a u se d b y w e t ti n g t he to ng u e ( be fo r e Atha Abhvaseth survabhedah mic r o rg a n is m s(k r i m id o s h a ) , i n h al a t i on ). .. th e " a ,r c on di U j ja y im c ha a pi sital a nl p Re p e a te d r a cti ce a c co r d i n g thastram cha sahita nama " t i o ni ng P r a na ya m a.D o ne on to Ha th a yo g aa n d Y o g a ku n Svaat chatushtayakumbhakah ho t d ay s, t hi s he l p s r em o ve yoga d a lin i , i s a s u p e r io r Bandhatrayena samyukthe f at i g ue . Kevalapraplikaraha. p r a c tic e . Ac co r d i n g to yo g a Yo g asi k hop ani s a d s ikh a ,i t a l s o h e l o s i n ca s e s Ac co rd r ngto Y og a S i k ho o f m a n y a b d o r n r n a l (u d a re pa ni sa d, i t he l p s t o c or r e ct T he r e a r o f ou r ty p e s o f b a h u r o g a g h n d m) d i s o rd e rs , Kum b h aka s .t o b e p ra cttse d . P i t ta do sh a, p pr e ss hu n ge r su S ury a bhe d a m,uj jay i. sr ta la m ln g e n e r a l ,s u r ya b h e d a i s a nd th i r s t. H at ay og a an d a nd Bh a str am , th sse k n o wn b e lie vc d to ' h e a t u o ' th e K u nd al i n iU p an i s ad a tt r i bu te

Fo r th o se w h o g o b y a yu r v e d a , o n e m a y s ta te th a t S u r ya b h e d aco n tr o l s e xc e s$ o f win d ( va ta d o s h a ) , U j j a yi , 4 ) Bh a sri ka lik e Ka p a la_ p le g m is ( Ka p a d o s h a ) , Si ta l i , bhati, exceptthal thero is conth e b ilg (p itta d o s h a ) th e striction of the glottis as Bh a s tr ik a , ka p a a l a b h a tia n d wll so th a t th e r e so un d in g na d iso d h a n ah a r m o n i ze . effect is f6lt at ths throat, A n d Fu rt he r nos t rils an d sv e n u pt o th e VEDA NTINS VIE W Tatastadvrithinaischalyam s ku ll. T he e ffe c tsa r e si mi lar It is in te r e sti n g to n o te Kum bhakam Pr anasam yamaha t o Kap ala bh a ti, t mo r 6 so th a t th e v a ri o u s te r m s u s e d bu Ayanchaapi PAbhuddhanam f or a p ot en tia l a st h ma r ic ,as in yo g a a s a sa n a ,p r a n a y a m a , Agnanam graanapldanam, a preven tiv e a nd n ot n ece s - Ba n d h a s e tc , h a v e b e e n T h a t m e nt al s ta te of " l a m sa t ily a s a cu re . g ive n a n e n tir e l y d i ffe r e n t pe B r a h m a n"m a i nt ai ne d r m ac o n n o ta tio n by c e rl a i n n e n i l y i s ca l l ed ku m bh a ka m Summarisingthe effects, it v e d a n tin s. Te j a b i n d u p a n i s a d (k e va l a ) . Thi s i s h ow P ra n amay b e m en tio n e d t hat h a s th e { o ll o w i n g to s a y y a m a i s to be un de r st oo dby Suryabhedais heat generat- a b o u t P r a n a ya m a m . th e w i s e , M er e ho l d i n g th e ing . lt is e n e rgi sin g a nd Chiftadi Sarvabhaveshu n o s tr i lsi s i gn o ra n ce . c on train dic at e d r h yp e r te nfo Brahnratwenaiva Bhaavanam. si ve pe rs on s . Bh as tr ik a. Ni r od h a ha Sa r wavri thi naam Th e a bo v e s ta nz as al s o Pranayamassa uchyale. Kapala b h at i a n d Na drs h oda p p e a ri n o ne of t he cl as si c Nishedanam Prapanchasya h ana m ain t ain equ it ab lohea t Prakarana grantas of Srimad Rechakakhvatha Sameerithaha (or t em pe r at ur e) , wher e a s A Sa n k a r ch ar y a, p al ok sh an uBrahmaivaasmi lthi ya Vrilhihi Si t ali , Sitk an i an d p e r hap s Purako vaayuinchyate, b h u ti .

to Sitali other benefits as eradication of disea*e of spleen (pliha), abdofien (gulma), fever and bodily toxins (vishanr).

Chandrabheda have cooling sffocts.

In a l l ch i t ta vr i t hi s (t he o b j e cti ve o f P at an j a l a ga ) yo i s P ra n a ya m a. To r e no un ce i n vo l ve m e n ti n Pt ap an ch a a or m a n i fe s t un i v er s s i s ca l l e d R e ch a k a o r e xh al a ti on _ rh a ki n gt he m i n d f ul l w i th t he r e a l i zt; o nha t' l ' a m i de nt i t ca l w i th Br a hm a n i s c al l e d P u ra kao r l n h al a ti on .

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On Antharanga Sadhana
By S. Ramaswami
I n t he pr a v ious is s uas ma n y g ro u p s o f Yogasanas and Pranayamas have been oxplained and bsnefits indicated. While to these practices-according Hathayoga-give many physical and physiological benetits, Patanjali would urge the aspirants to go bayond and work towatds the taansformation of the mind (chittaparinama) itself. This practice known as Antharanga Sadhana helps at qua lita tive an d p e rm an e n t ch an g es in r h o ch itt a b y means of practice; ths increaseand strengthen the h a bit s (s a m ska r as)o f n ir o d h a, sa ma d hi, a n d ek a g ra t ha . s ucc e ss iv e ly to th e e xc lus ion o f rh e di st r ac rd ( vyu th ith a ) se m s ka r a s. GO FURT HE B Pranayamahelps to reduce t he pa in fu l and d is tta c tin g t en d en cie s o f ch it t a wh s n it te n ds to b oco m e p r e domina n tly sat hw ic. Sue h a m ind a lso b ec o mes cap a b ls a of co n ce nt ra t ing nd h ol din g on lo subtle obiocta. Many of us stop with as!n a s an d Pr a na ya m a. Wh ile those by thomselvesgive rise to many benefits as a hoalthy frame, sufficiont mental clarity to cary on tha day to day work. - the psychological experiences and ultimat spiritual experience require further rigorous practice. Since wg normally go back to tho normal way of lifs after the two aspects of sadhana, the sensaS continue to distract tho mind. Altornating botween

yogabhyasa of th rudimentary kind and antaranga sadhana. The thre parts, viz. sensual activities. wo wonder about the ral Dharana,dhyana and samadhi are only diffeefficacies of Yogasadhana. tent discernablestages each succeeding the Otn e r . P rat ya h ar a,th e tif rh a n g a o f yo g a i s to In tha first chapter of Patanjala yoga, help prevent this slide back. Antogonist to fu r th er yo g abh y asa is th ei nd u lg e n ce th r o u g h sa r n a d h i i n i ts v a r i o us r am i f i c at i o ns ar e the ssnsual objects which lead again to detailed. In the second, ths prefequisito passion and dolusion. Having practised practises td mak the mind fit for Dharana vama, niyama. asana and pranayama to are dgscribod. In the third chaptet to creato a ch iev om en ta lclar it y,th e i n d r iy a s'in fl u e n c e in ta re s t a n d a l so f o r t ho so s o i nc l i n ed , on tho mind greatly reduces. When that cattain siddhis are describEd and tho morns happons, there is a bettor awareness of th6 of such lttainments, spotless satwic rspect of chitta and tho Going back to tho question of what indriyas also becoma satwic. Henco they, as it were, mergo with tho chitta 5r1*r. should be the obiect for contemplation, th That is, as the chirta is given orher subtle; Rshl is delightfully vaguo in this, mainly to Tatwas, the indfiyss do not cause any intr- accomodate the vatious classgsof antaranga ference. abhyasis . whother ho be a devotee, religious

MUDBA *HANM'KHT HErps

Ptalyahata, some pgople aver, is an offoct of Asana and Pranayama,rhile some say it is also a specific practico. Shanmuth.imudra. a simpla exercise menti.oned .i" Februaty 1978 issue helps strengthen. lh" Pratyaharahabit. But a fundam-ental,de"irion about what object ot Tattwa sholld be contmplated upon by ths now satwic _free chitts' should be made Here rle1e, tt"-tt many views ag there are schools. For instance Hathsyogis refer to nadanusa.nilgna or liste n in gto t he A n aha ta (th !t wh ich l i r e rally meens that sound produced without rubbing of two objects) made possiblo 6y Shanmukhimudra and this should be sttmptod. devoted exclusively to describe th tchnique of concentrstion, th tatwas to be concentratodand the benefits or siddhis that sc cru et o th e a b hya s i.

ff:'::'JJ"1',".1,3":il"'il:tlf;"::T:;:
somo specitic guiclelines' Even though by means of the yama to pratyahara,tho basie dafilement of restlesschitta is grearty reduced, sincs ;;;.';;;" tt" chitta is basically wandering and unsteady (Manaschanchalam Asthtramr, wittrout'conjoining with an obiect, it doos not ur"or" steady and hence the need for .rpport of an objact (Aasraya). " SUBHASHRA'A - -- " " - ' But we havo excludod' by means of Bahitangasadhana those contacts which Produce painful bondage. lt is now necsssary to find the support (ashraya) of that

chaprer orparanjara ,' llliltttiiffi';:^::::]:rt:"liir?r:i':: rherhird ,"n"

bondage, would progressively lead the s66y631 to Kaivalya (thsre ar6 very many nsmg6 given to this ultimate state of chitta). th r o u g h s ta g e so f s up er i or en l i gh te nm e nt ,
l!

Such an object is tormod as subhasraya. The technique itself consists of thtee lt the mind, contacling an object, by which stagos, but put as one is called y1g

does not sutfer restlessnssand subsequnt The differencebetwen dherana,dhyano bo n d age ( Ba ndh a ) ,rh a t o b je c t o r su p p o r t i s and samadhi are subtle, but have howovr k no wn as s u bha s r aya . T h is s u b h a sr a y ai s been described in yogic texts and slso tho of t w o kin d s. B ahy aa n d A a n ta r a . Puranas. When tho chitta having taken to s Subha object, continues to remain submorI t ha s b e en t he pra c tic e to s ta rt w i th g e d in th e v ri th i w i th ou t a s w i t ch to an o th er , Ba bya dh a r ana . T o fo cu s th e m in d o n th e th a t sta te o f th e m i n d i s c al l ed dh ya na vr i c h ar mi ngM u r ti o f t he L or d , ma d e o f p a n ch a - th i. E ve n th o ug h d ha r an a i s a l so a c hi tt a loh a an d as p er th e Ag a m a s fo r tifi e d b y th e vrithl on one object, there is considerable m a nt rais Ba h ya d h ara n a . Ho we ve r, w h e n effort in warding off other intruding objective s davotee by fepeated pfact;ce has the v r i th i s. In d h y a n a,w i t ho ut o ffo r t th s m i n d ch itt av ir th i of th e e n ch a n tin g fo r m o f th e stays withl.ha objct, ftortl6ssly,According L or d, e v en w ith ou t t he a id o f th e vi g r a h a , r o Vi s h n u Pu ra n a: t hs n it b o com e s An ta r d h a r a n a . Bh a k ti i s Tsdrupe Prstysyaikasgro Ssntati3chs nisspunha Aryr not merely unrestrained emotion of Love, Tad dhysnaihi Prarhamsirangihi Shadbhiht ilishpad. b u t t he ch a nne lis in g t h e ch itta lo w a r d s th e divya form of Lord so that the Bhakta has it alwa ys in h is ch it ta t o th e e xclu s i o no f a l l However in dhyana, the distinction o r he r t ho u g ht s o r Vr ith is. between th meditator (dhyata) 8nd th object of mditation (dhyeyam) remains. O T HER KI NDS O F DHA RANA The yogis, however, suggest othet k ind s o f An th a r dha r a n a ich will b e h e l p wh fu l e qu all y to Bh a kt as,gn a n is . d h a r m i s s n d Bair a gis. To f o cu s at te n tio n ,a s ta u g h t b y I learnEd preceptors, on such 'centres in tha Bo d y a s n a val ( Na b hi c h a kr a ) , h e a r t re g r o n ( ht ida y a p u nda r ik a) s a h a sr a r a , n a sa g ra . jihv aa gr a , Bh r uma d h ya is a ls o a n th a r a wh d h ara n a , ich wh e n d e ve lo p e d to d h ya n a a nd sa ma d h ile ads t o van o u s sid d h i s.
Praanaayamena Pavanam Pratyaahaarenacha Indriyam

In Samadhi, or moro spocitically the sampragnata or sabija samadhi. when the distinction between the dhyata and dhyeys vanish and only the object shines in its full g l o r y, th e n i t is s am a dh i . Th o te ch ni ca lt el m u se d b y yo g i s f or a nt ar a ng a s ad h an ai s sa mv a m a . CAN BE CHANGED BY PRACTICE

One more pertinent observation may be m a d e . Th e A nt a ra ng a sa dh an a pr o du ce s i ts o w n ch a n g e si n th e c hi tt a, i t i s sa i d ch i t ta i s b u t th e r e m a i n de r o f p re vi ou s ss m sk ar a s Vasikfitya Tatah kuryaath fsa m sk a r as e sh a mhi c hi tt am ) ; th us po w e r Tatstaanam Subhaasrave. ful samskarareplaceweak samskara(PtabalB Ha v ing b r o ugh t u n d e r co n tr o lth e n s u r o - e n a d u rb a l a s y a a da ha ) ,w hi ch o bs er va ti on , lo gic alf or c es by P raa n a a ya ma th e se n s e s i s co m m o n k n ow l e dg e. b y Pr at ya a ha ar a , e sho u ld r e s o r tto co n on D u e to rp ea to ds en su a le xp er i en ce s fo t em pla :i ono n a pe a cef u lp r in c ip le r m e n ta l o st ab ilit y. Acc or din g to V ish n u p u ra n a m , o u r ch i tta h s s . th s sa ms ka r as f ou tg oi ng is An ta r adh a r ana f rr m ly fix in g th e e n ch a n ti n g (v i ks h i p ta ). D ue to va sa na so f t he m pe op l e g form of the t-ordffi?i6"s mind and this prac- r e p e a te d l y o fo r s uc h e xp er i e nc 6s . Fu r th r su t ice of dh a r anash o ul d b e d o n e u n ti l d h y a n a a str e n g th e n i n g ch s am s ka ra s a l s o ta ke s a t ake s p la ce. Sr im adBh ag a va ta r m n d ma n y p l a c e b y r e pe ai ed i n du l g en co - Bu t i t i s p c ' - ' sr t:!e c h a n ge i t b y p r ac ti ce , w h i ch i s tc o th e r P ura n a sal so d e ta ilt h is p fa ctr ce .

fri.
dgt ailg din t h e sc ie n seof y oga . T h e A n ta r pr mut at i o n sin th e b r a i r . ang a s ad h a na o d uce s The Vyu th itha c hi tta tu ll of o utg o in g sa m s ' ka ra s is r ep la c od by n ir o dh a s a ms ka r a , wh ich is to raf us e to r e spo n d to e xte r n a l s t imu li. T he n th e s amy a ma p r o d u ce s a sam ad h ipa tin a m ao r t h s me nt al tr a n s fo rm a ' t ion to re ms ini n on o b je ct ,to th e e xc lu s i o n in of all o th er c hi tta v rit hi s c lud r n g th e le e l in g in o ._ se p ara r di vidn a l id e nt ity. Wh e n th r s f co n fin ue d, r h e ch itt a be c ome sco m p ls te ly Jt ra na fo rm e dto b e in-parinama. e v r ith i o n l y g with o n When such frfri|fr-_G.-Et ugrata chitta parinami takes placo, just as it is p e r so n sw h o a r e r e sp ec ti vg l y nt en l g d,su f- - . ;. co te r i n g , ri g h te o u s,a n d un l a w f ul -t o t hs e xr en to " o f sa m ya ma - o n e a c qu i re se n or m ou sm s l ! 9! ;i U str e n g th . A n d sa m ya m a on t he pr i nc i pl e o f l ig h t k n o w n a s j v ot i sh m at i vr i th i , l h e i ,/ l a n g e o f v is i 6 n i n cte a so sl o l on g d i st an ce s ' " a n d l i n e o b j e c ts. B y s a m ya m ao n th e s un , kn ow l e dg eo f |. ) l . u n iv e r sed a w n s . On c ha n dr a, i f on e .d oe s yo g i c s a d h a n a , k n o w l ed ge o f t he g al a xi es d.-,i " b e co m e k n o w n ' T h e p ol ar s ta t' sa m Y am a - 1? o.n which provtdes the ky fot the motion of ' the stars and the galaxies' ' :- '

.tr'.r chiila {$ " ' t s a bija s am ad h iis ac h ie ved , h e ch itta tr a n s' N e a r e rh o m e , w i th i n on s el f .b y sa m yt orma tio nb e c om sss o co m p le te it is e q u a l l y a m a o n n a v a l r e g i o n ( N ab hi ch ak r a) e g ot s) n\ on m dif ficu lt to ma k e su ch a c onc e n tr a tin g i n d to kn o w a b o u t o n e ' s an at om y ( ka ya vy uh a ). to b e d istu r b ed. T h e Up anis a d s , p u r a n a s , C o n ce n tr a ti o n o n the i ns i d s o f t he th r oa t smirti eulogize such states. lt is lhe conten- (near the glottis) leads to control of thg : .t ion o f yog a , th at su c h st ag e s a re p o s si b l e p h ys i o l o g i ca l n c ti on s , th i l st an d h un ge r . ' " fu an d ar s me c h anic a l p roc e sse sa tta in a b leb y A n a d i ca l l e d Ku r m a i s i de nt i f i e d a s th e .1 1 right practice and by ptactice alone' bronchial area. Concentrating on that, stea. ' 'i ' m i n d ( b r e a th )a cc ru e s' B v s am v T' :::t- 1on Brahmarandhra, one communicates]-3 ANTA RDHAR ANA ama tf -,r! yo Vy as a c o m me nt ar v on P a ta n ja la g a w i th s i d d h a p u r u sh a s . relors to a nnqbgl of places or objects for P R AA TIB H A such samyama,each one leading to its own p Th e n c e rta i np e o p l eh av ei nt ui ti vekn ow . 3 ? sid dh is a nd s u pet no r m al o we r sa n d p o sse ssion, Evry chitta has the capacity for such ledge. All have it but in some it is rnoro tr an st or ma t io n, nd su ch ac com p lis h m e n ts, m a n i fe s ta n d fr e q u en t l ys o. l t i s ca l l e dP r aa . a tib h a , w h i c h i s i n d i c at i v e. B y co n ce nt ra ti ng It is a a id th a t by sa m yam ao n th e d is tr n ' a n d d e ve l o p i n gth i s i nt ui ti vo po w e r ,e ve ry th ct ion b ot we e n wor d ( sa bd a ) ,lh e o b ie c t r e - i n g co m e sto b e k n o w n . By co nc en tr a ti n g n o f er redb y t h e wo td ( a rt ha) an d th e fo fm a ti o n o n' s o w n h e a r tr e g i on ,a s d e scr i be di n su ch in th e m in d ( pr a ty aya ) o n e ca n u n d e r sta n d vi d ya s a s D a h a r a v i d ya . on e un de r st an ds t h e lan gu a g eo f al l sp e cie s. B y sa m y a m ao r o n e ' s o wn m i n d . on de ep c o nce n tr a tio n t he ba s ic te n d o n c i e s , Th e C h i tta i s o f Tr i g u na s, t t he pu ru sh a bu of a n ind ivi dua l( s am sk a ra)o n e c a n n n d e r i s p u r e co n sc i o u sn e ss . By co nc en tf at i n gon s t a nd on e' s p re v ro usb ir th . T h e n sa r iiffi o nt he m oo ds (P r at hya y a), n r in d r e a d i n g th i s d i sti n c tio no n e g et s t o kn ow th o r ea l n a tu le o f o n e ' s o w n s el f. bo co me sp o s si ble . r o B y d eve lo p in g n den c ie s f fr ie n d s h i p , te Th e s a m ya m a s e fe r ed to s o f ar ar e o n co m pas si on s a tis fa ct io n d in d iffe r e n ce , an to sp e c ifi cp ri n c i p l e sl e a di ngto va r i o us k no w -

to the dirricutrmake urrtn'j,ni;:"*il,:1]ff INTERNAL slDDHts to even slsrt on yoga, when lnls llnal

led g o( sa mpr a g na t a).ll ca n g o u p to te a l i - a i m o f y o g a i s a ch i e ve d . Th e n t he l o i s zin g th e na tu r eo f Jiv a tm a . T h e re a r e o th e r n o th in g to a c h ie v o a nd no ne d ss i r i n g a ch i E . yo gic f ea ts p o ss ib lewh ic h a r e d u e to c h a n . v e m e n t. n elisin gt h act i vesa k th i. (k r iy ar u p a sa k th i) . Purushartha SunySanasm Pfatipressvah Kaivalyrm Howe v er S lim a d Bh a ga wa ta c a ta l o g u e s swaroops prstishlava chitisakthirEfhi sr dd his in a d iffe r e ntway, b u t a lwa y s w i th Bha kh it owa r d s th e L o rd. Chit l a bV n a tu r e h a s th e c a p a ci ty to r s ub tle ty, b u t d u e t o t he pa r ticu la r d h a r m a d h a rma o f in di vr d u al s i s co n fin e d to o n e ' s h b od y. T h e abo v e sa m ya ma s e lp to sl a ck e n t h kn ot s ( gr an th i) th a t c au ss th o b o n d a g e . He nc eth es e yo gic exa r ci e s lite r a lly r e m o ve of a ll r est ric ti on s t hg Pr a kritia n d th e m i n d su kno ws th s m e a nst o tr a n sce n d c h p h ys i ca l r e str icti on s an d e nt r int o o th db o d ie s.T h e , pa?asarira avesha is seen to b6 achieved by many ovsn in lhs present day. B HUTA S IDDH IS Just as the sensasact in xternalmatters the five vaayus, are lho causes of the abhyar nan tr avri th i o. th e p h ys io lo g ica la cti v iti e s , such as respiration,circulation etc. By ths mastefy of a vayu, called udaana one is able t1 fly like a hovercraft over water thorns and marshy land. One bscomes lusttous as ths devas with the conquest and voluntary control of samaana. Samyamaon aar which is a Sattwic volulion of ahankara pr in ciple e n d t he T am a s ic e vo lu ti o n o f A ha nk a r awh ic h is spa c e (A ka s a ) a n d th e i r (w re lat ion s hi p hich is s oun d ) o n s c a n h e a r lh s ub tlsts o und . S uch h e a r in g is ca l l a d Drvya srothram. lt may be extended to other Indrlyas, by concentretion on corresponding karana,Buta and TanmaatrasOther siddhis gr inclu d e le v ita tio n ,a ni mad h is id d h is , o u p e d a s Bh ut os id d his.

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It i s th e c o n l en ti onof Pa ta nj al i th at al l si d d h i s a r e p o s si bl e . I n f a ct ac hi ev em e nt s i a m e c h a n i ca l p ro c es s, r eq ui r i ng t he r i gh t p r a cti c e . H e co m pa r esth e ac ti vi t y to th at o f a fa r m e rw h o h as o nl y t o br e ak or r a i s e th e b u n d to d iv er t w a te r. So w i t h ch i t ha sa kth i . Th e r e i s n o o th er c oo r di na ti n g a g e n c y( n i m ith a )t h at h e l pso r h i n de r si n on e 's endeavours (aprayojaka). Considerable e m o h a a i sis th e r e fo r op l ac ed on i n d vi d i u al 6ifoh.The one dhyana that is necessary and aufflgient is . . Bhagawad dhyana. When 1 Ish w a r a i s m e d i ta te d u po n, hi s f or m co ns ta n th y ke p t i n m i n d , a l l $ g. si dd hi s ar e gi ve n bv Him. This contenti<i6--obviates nsed the for different kinds of samyama. The repetilf,en^of Srinivasa mantra-that of the Lord w i l h Go d d e ssL a k sh m i w i th a l l th e Sr ey as o r r i c h e s- i ss a i d t o g i ve b ot h l ha s uk ha a nd p a r a s u kh a . According Jg-.Srr Sankaracharya, the o r a p e ti ti o n f th o m a n tr a " Br a hm a r va ha m a n sa m s a rim u kto h a m " g i v es t he 8 fo l d s i d dh i s . Ob vi o u s lyth i s is o n l y e s op f or ga i n i n g Atm a g n a n a .

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Wh e th e r h e i s a si dh a.Bh ak taor a g na ni . yoga is a necessary practice for success, The siddha has to resort to samyama for all the siddhis,-samyama is a yogic process. A it is s uf fic e t o say th a t p r a ctice w i th b h a k ta h a s to d o Bha g aw a td hy an a,w h i c h fa ith in sa s tr asa n d pr o p er g u id a n c e fr o m a a g a r ni s fa ci l i ta te db y y og a a s m en ti on edi n w gu ru wiil lo sd t o th s id dhis m e n tio n e d .T h e v a flo u s p u r a n a s, h i c h he l p to a ch i e vgpa r aw limit to su c h p ow ers i s L o r d sh io o r l s h ws - b h a k th i . A V e o a nt h i n . h o se e s th i d en ti ty or r a rwa. Ha ving b y s amy a masu Dp r e s so d e o f th e i n d i v id u a l so u l w i th Pa r am a tm a, th Rajas and Thanas aspects from chitta if one th e n o n - d i ttg re n c eof t he t w o ap pa r en tl y p h e n o men o n l s o h as t o co ns ta nt l y a re p oa te dl y es o rt sto sa m ya ma nth 6 d is ti n - d i ffe r e n t r ,o c lion b e twe e n Pr a kr it ia nd ! 'u r 'a h a (v i ve k a ) , m e d i ta l eo n th e M a ha va ky a( n i dh i d hy as an a ) w h i ch a g a in i s a y o gi c di sc i pl i n e. A B ha kt a, rhen as lshwara, h0 gets th6 powels to cr ea tewo r ld s a n d k n owle d o e o f T r i ka a l a , a g n a n i , a si d d h a ar e b as i ca l l y y og i s . Suc h a ch itt a i s kno wn a s"V iso k a c h ttia . Yo g a i s a m e an sfo r bo th l h a an d P ar a However, even when this is renounced becaus eof pa ra v ai rag y a. th enaiv a lya e u rti m a te s u kh a r n . K th

ON YOGA TEXTS
S. RAMASWAMI
There are many fascinating works on y oga in a g ra ha r a ms nd cer ta in h o u se h o ld s . a Th ey a re llg a sur g sof yo g ic i nt o rm a tio n .e xp6?ie n ces n d i ns tr u cli onsw? itte n b y d iffe r a e nt y og is, mu n is a nd si ddh a s. Th e y co n ta i n ins tr uc tio ns bo u t m an y un k n ow n a n d le sr a kn own (G u pt a a sa n a s r , a S&n a s t hBrap y . m edi t at ivo te chn iq u e s , e tc . Excopt for a few, many havs not seen the lig ht ot t he da y. Ac cor d in g tO m y Ac h a ry a -who hims e lf ha s d o ne co n si der a b lere se . arc h o n t he seanc ie n two r ks a n d h a s e v o lve d hi s y og a pa dd h at hi -i t will be ve r y r e wa rd in g for a researchworker in yoga. The present day leachings of a few asanss. assorted meditations etc,, only touch lhe surfaceol ons of the brilliant facts of our sncint horitsge^ PU BT ISHEDWOR KS O N YO GA Ouite a few of the texts haw however ben sdited and pfinted. The most promine nt of t he m a ll a r e pa r h aps r ha Pa ta n ,a la Yog a Dar sa n a, d Ha th ayo g ap ra d e e p ik a an of Sw at ma ra ma , Th e ro ale m any o lh e r le ss kn ow n wo rk s a nd a bri ef d e s cr ip r io n o f som6 of thoil is attompted in this write up. A v ery im p ort an t te x t us e fu l fro m a ll a sp oc ls.inclu d in g th a r apy ( chi kits a ) is y o g a rahas yro f sa g e Na th am un i, a d e sc e n d e n t f o t h e g r eat Na t ha gr ou p o f yog ts . ln a ch a p te r on "S arir a Aa d ha ry a m", he g rv e s pr ac tica l g y n a e co l o g i c a l h i n ts, w hi ch m a v b e o l i nlerest. ,, Pssclsanam Yog.nidrl srrbhrpin::r".rTT Matsvendraasa nt"tn" nam " "i,l'Jn"nniillt,, A l e w a s a n a sa r e sp ec i f i e d as e ff ec ti v a s g a r b h a n i ro d h a ka , o t t ho se th at pr e ve nt co n c e p ti o n , T h e p o s tu r os mo n ti o ne d al e Pa a s a a sa n a m , p o stu r e th at r e qu i r e s t w i s a ting th sDin6and encircling the bent knses w i th th g a r m s f.r o ma d i ff i c ul t p os i t i on ca l l e d Urkstaasanam. lt resembles to me Sri M a r k a n d a ya h u g g i n g Si va l i ng am . Y o ga ni d r a i s a h i g h l y co m p l i ca te de xe r ci se , s o al so garbhapindasanamwhich producss a tremon d o u s p r e s su r eo n th e p e l v i c r e gi on an d th e abdomgn, Matsyndraasanam, vetv gtacea fu l a n d m a j e sti ca sa n a , 6q u i r e stw i sl i ng 8 nd r c o n tr a cti o no f th e p e l vi c m us cl es ,u te r usan d a detinit6 positive prossure exerted by the e m b e d d e d h e e l . Th e s e p os tu r esa cc or d i n g to S r i N a th a m u n p r e ve n tco n ca pt i on ,( p os si i bly they prevent embedding of tho ovum) lf done daily, Evidently these a16 con(raindicatd for prgnent woman, who desire pregr r sn c yto C o n ti n u e . T h Es eas an as Ar e t o b6 d o n e w i th e xp e r t g ,r i d a nc o c on si d e ri ng t he c o n d i ti o n o f th o i n d i vi d ua l . Th es ea re fa i r l y complica?edpostufes,rsquiringproctice from e a r ly a g e a n d a s a m a ssm e th odof c on tr a ce pto i n wr l l b e o f l i ttl e u se ,

Sho u ld a san apr 8 cl icab e to ta !lya b a n d o n ed d ur in g pr e g nan c yT No, a cc o r d in g to Sr i Na th am u nia n d m y Ach a lya He h a s s o me s pec lft cpo s tu re s a t h el pth a h o a lth yg r o w th th o f f oe lus . Dwipsth Bsddhalon" t"O.*l:ir""J - P!.valarna Strsha Seryasnsa Pavanaoyoamaihi ""tT#",1: ;

It has been ths custom to racommsnd to p re g n a n t w o m en ( ba r i n o c om p l i c at ed ca s e s)to d o r e g u l a rh ou se ho l d w or k so th at ch i l d b i r th c o u l d b e no r m ala nd w i th ou t te ar s . N a th a m u n i h a s th i s t o sa y a bo ut no l m a l d e l i ve r y. Aadvam Jrtlra BhgrsYt
Vivrithihl Konlm P!nch!kam Sitrll Nasdik. Sudhch! Sulhagrosrva Hctutsha

Parvataana, th posterior stretching posturo, Barldhakona,an extsnsion of Mahatho fivo kona Asanas Firstly Jatarapravrithi mudra, Desk posture and Padmansanam. (e-g. Trikona, Upavishtakone, Urdhwakona, it could be observed, holp lo strtch Parsvakona,Eaddhokona otc.) to be done. th e mu scle s of t he pe lv is, th e a b d o . Then Sitali ptanayama and Nadi Sodhanam ine n an d a lso th e lo w ba ck- wh ic h i s I shoul($3ractised to help nomral dlivsry. t ro u ble a r e alo r womn car r yin g - a n d h e l p These axercisos help strsnglhen the i n t he p ro g r essof pre g n anc y. lt co u ld b e muscles of abdominal and perinaal regions obsrvd bv yoga practitionets that lheso and othars which help lo beat down ol p os tu te sa r e en lir e lyo p p ose dto Ih OSO e n - the tim6 of delivery. m t iolr edft, r gar b h an iro d h a, A g o o d s tin t o f Praanayamapractice (Sitali, nadisodhana. Yoga encompassesa varioty of di3cipliUjjayi) also is to be done by the garbhini, ne3 and therspy is:certsinly ono ot them, po ss iblyas it he lp s in me e tin gth o h ig h e t Many yogic texts ptescribo 6 coureo ot demand of oxygen and also as Pavanaa- asanas and pranayamafor specific ailmont3, b hy as ah as a tr a n qui li zi nge ff e ct. but the clairns of soms of thm sppear to be somewhat exaggofated, obsculo 8nd HET PFULDURI NG PAEGN ANCY insernplete. Funher. different schools and I have seenmy Acharya gncouragesome leachsrs have devElopedthsir own combina. of his adapt students, during even in their tions and mthods making clsims that raise sdvanced slags of pregnancy to do Head- genuine doubts amongthc lay public and evon stand. lt and Sarvangasanam are helpful undorstandablo toSsntmnt among medical duling pregnancy as they have a prventivg mEn not subscribingto indigenous medicine. ffect against varicose veinc, oedema ol the Howevar, ono crnnot deny that thero is legs-common conditions during pregnancy. considorablscof for dispassionate study Th ey a lso he lp in m ild ly m a s sa g in gr h e of yogic texts, systems snd prscticos to uterine 16gion,and also relievepelvic congos- dbrivo msximum benefits for modorn timos. uon. Evidently these antsnatol exercises One has to approach thg yogic toxts with cannot be started offectively after pregnancy. fu l l fa i th , a t l E o stin th e i ni ti a l st ag ega s t he y It will b6 a great boon to womsn if thsy 8re the works of great Rshis. And a ffshi is start yoga and masterthe postureswhen they one who speaks the Truth, 8ro young (preferably staning beforo puberRishayassatya vrchasaho I ty) to dorivo the gynaecological bsnelits of yoga. Later on, woll, thoy could lesch yoga Having startd writing about the therato th sir slug g is h hu s ban d s a n d th fu n putic appfoach of yoga, it may bo worth o vin g ch ild r ento o I whi16 to considsr thg ailments that aro

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supposed to respond to yogasanas and Pranayama. t 1. S iror o g am -M a n yypg s o f h e a d a c h e s. Obviously not alf, bui sorno do rspond to voga. 2, Pratisyayam or PinasayatogamDiseasesof ihe nose. 3. Jwaram-Fever. in 4 . Soo la m- Sh oo tin g pa in e s p e cia lly th e of stomach. 5' Bhagadaram-Oiseases tho generative organs. 6, Gulma Rogam . Diseaseof the sploen. 7. Arsa ot Guda Rogam-Disessepertaining to r.ctum, especi' ally p ile s. 8. Swa y at u-D i ffe r e n t kin d s o f I n fla mma tio n . 9 . Sp o tu m .A ll De r m a to l o g i . cEl conditions. 1O. Swasam - fespirstoty ail.nents,dyspnooe.asthma etc. 1 1. Chardhi -vomitting - liquids, blood and sputum 12, Ak sh i rog a m- Ai lm ent s p Er ta in in g to t ho ey es . 1 ?. At hi sa a r am -d ia n h o e a ' 1 4 . Kushtam-Kushtais said to beof two varieties Sw6ta - whits and Krishna - Black. Accord' ing to a school Eczemais a vatiation which may be dty or woeping. 15' Meharogam ' f - diseasesof sex organs, --$.t4. t0. MurchaApasrfi-raram- loss ot Epilepsy. 17. 18. Nirnidra - Sleeplessness ' momory, lnsommia. 19. Kampanam- Tremours. 20. Yakrithu - Livt Ukku - Stammering, 21. diseases- Jaundice. 22. Hridtogam - Palpitation. Weaknessof tho hoart. AUTHENTIC WORK ON YOGA Further. yoga recognizes mentsl ot psychotogical diseasEsfwhich ate sttemptod to bo cotrected by siddhanta, yoga practicB inctuding Ptanayamaand dhyana). They 8rg Kama (infatuation), krodha (anger), Bhaya (fear), Dwesha (Hatred), Lobha (gteed), Vishadam(confusion), Shoka (sorrow), Asuya (intolerance),Avamaanam (guilt ot loss of sslf - rospect) lrshya (Envy) Maatsstyam (Ma lic ) .

most authEntic and exhaustive work on Hathayoga consists of four chapters or upadesas. A detaild commentary by a sage called Brahmanandawritten in simple Sanskrit makes it I vsry useful reference work, Tho four UpadesasarE (a) Asana (b) Kumbh a ka ( c ) Mu d ra s (d ) N a da n us an dh an am . T h e fi r s t th r e e a r s H at h ay og aa n dt he f ou r th i s R a j a y o g a i n w h i c h th m a i n p ra ct i c ei s N a d a n u s a n d h a n a m .A cc or d i n g to B f sh ma nnc a n d a , N a d a n u s a n d a h an ia l u de s t he l at et four aspects of PatanjalaAshtanga yoga. viz. Pratyahara,dharana, dhyana and samadhi which have been treated Elbeit insufticintly in the oarlier issue. The author also refers to roany yogis who have preceded him' such as Adinatha (Sri Siva) Matsyendra, Saabara, Aanandabhairava. Chawrangee, Meena, Bi Go r a k sh a ,V i ru p a k sh a , l s sa ya , M an th an a , Surananda,Siddhapada, Bhairavs,Korantaka, Kcneri. Pujyapada, Nttyanaths. Niraniana, Kapali, Bindunatha, Kakachandi,Alla, Prabhudeva, Narada, Epstt flom such yogis as Jalandharanathaand Munis as Yagnysvalkys. Speciai asanas ot yoga tteatisor with tho n8me of the various yogie are also available. For instance yogayagnyavalkya.yoga Kurantam, V.iddha Saatapatam.Gherunda Samhita aro some. Asanas bearing someofthg sages, names include Vasishtasanam, Durwasasa' nam, Kalabhairavasanam, Sayanaasanam. Budhasanam, Marichasanam, Bhatadwaiaetc. Kaundinyasanam, sanam,Kasyapasanam, The other main Hathayogatexts are Siva Samhita and Gherunda Ssmhita.

Yol 8noth81 imponsnt sourc of yogic information is the Upanishads. Twenty ol the lOB Upanisads, starting from lsavasya for which Sri Upanisad - Brahmayogin has w,itt6n commentatiesaro tetmed yoga upani' sads and doscribo dlflerent kinds of yogas. Then Svetaswatataand other majot tJpanisad thele like Chandogya. (especially Dahara vidya, Yogadarsana, Apart from Patanisla importsnt ones for a yogg are many yoga works thst ate publishsd' Bhuma vidya) ato w H at ha yo g a pra d e epi ka hi ch is p e lh a p s th o student.

Sa nd r lyop a n isad i s o f Ath a r v a n a Ve da . Th e f i rst cha p te rd e scr ib e s th e A sh t ang a yo g a, b u t fo ll ows th e Ha th a y o g a aulh orit iesin p re s cri bin g 10 ya m a s a n d 1 0 1 0 n iya ma sf or th e f ir st two a n g a s. T h e 8 a s an a sde scr ib :d a re Sw asiik a . Go m u kh a , Pad m: , V ira, Sr mh a , th adr a , M u k ta a n d May u ra. T h erea r e in te re sti ng b ser v a tio n s b o u t o a J osit ion so f na d isa nd ch a kr a s . Th e 14 nad is de sc ri bcdar e ld a , P in ga la ,S u sh u m n a , Sar as ur at i, ar un e . s ha, sth ijih v aya sa sV Pu Ha , su in i, Vis wo dha r a ,ku h oo, Sr mk h in i, P a ya s wini, Alam bu s h a, nd ha r a nd th e im p o r ta n tGa i n ad iso d ha napr a n aya m a. lt r s fo lto we d b y p a de sc rip tio n f s a m ant ra r ana y a m a . Th e o va rio us Ba nd ha sa n d m u d ra sa r e th e n d e sc r ibed, s o a lso th e d iff er e n t k in d s o f d e sc r i p lion s or vis ua l a tte n tio n (D ri sh tis ) .

s e l f i ts e l f,wh i c h i s b ey on d th e t hr e s gu n as , co n sti tu l i n gth e o b se r v ed( dr i s ya ) . S a ma d h i i s th e s ta te o f u ni ty o f Ji v a a n d P a ra ma , i tho u t t he di sti nc ti onof w th e o b se r ve d , o b s er v er an d o bs er v at i o n ( T ri p u l i ) .

Jivatma Paramalma Aikyovastha Triputirahita Paramanandas warspa Sudhacharitt"";i:l:li

l l i s A sa m p r a g u a ta am a dh i . s OTHER YOGA TEXTS Th e o th e r y o g a t e xts th at m ay b e of a n to r e sa r e : t

,yf

Adwaya

4 ) Ga r b h o p a n is a d 5 ) Yo g a Kur a nt am 6) Vridha Saatapatam lf fejabindoopaTh e fif th a ng a , Pr at yah a rais d e s cr ib e d n i sa d ( 8 ) Gh e r u n d a Sam h i t a 9 ) Yo ga , as 5 d iff er e n t k ind s, bas e d o n d r ffe r e n t Taravai'i- 1o)Glo-;fiFad 1i) As;is c hc ols ol y og a. Wi t h du e ef tq r t wjth d r a w . ta n a d o p a n i s a d .1 2 f Tr i s i k ni br a hm a no pa ni in g sen s esis o ne. T o ob s erv o in e v e ry th - sad 63)) sre--gamgilg O+f Brahma ing th e se ll ( Alm a bba v a) i s Pr a ty a h a r a , Va d y o p a n i s a d { 5 ) Yo ga si kh op an i s ad Ren ou n cing e fr ul ts of all pr e sc r ib e d cti - .t6 J Yo g a Ku n d a l y u pa n i s ad . 7f N ao ab i n th a vr rr esis t he th ir d. T ot e l in d iffr e n c e to a l l dooFlanisad {8f Dars"nopanisad {Fffii( Pa ran g m u kh a r wa m ) Dir e cti n g ti-oliffiiir th r ngs . d YogachudamanyuQgf at t en tio nt o th , 18 vi ta l p osa ti on s th e b o d y panisad y,;ff Vpgglglvvgpanisad 22) Samin (Mar ma sth a n a)s t ho f if t h k rnd o t P r a tya h a r a , unun"naiy amlffga i Bahasyam

Q.D $ T he s ixt h an g a -dh a r ana -is r e fe r r e da s Yog'i"i'h"' fr ve t yp es . Dh ar a n a ts fo cu ss in g th e m r n d -gS9l arrd k ee pin g a t bou n d ar a pl ac e ,th e h e a rt Th e r e a n y m a ny ot he r w or k s. Th e f eg ion ( Oa h a raa k aca ) , in t ho o u te r sp a c e , or P u ra r r a sco n l a i n v a lu a bl e hi nl s on yo ga Pan ch am u r ti h a ra na r n . d te x ts, So m e Ta n tfi c te xt s a r e al so g oo d Dhy an a m a s o f two kir - r d s. S a g u n a m so u r ce s. So a l so th e Va i s hn av a, Sa ak ta and Nr rg u nam . Srg u :r a , cor d in gto S a n d i - a n d S a i va U o a n i sa d s. W i th t he ' r e ne w e d ac g l yo ir - r r )ed r ta tr nth e l or m o f th e L o r d ( M u r ti i n te r e sti n ycg :, th e r ei s pl en tyof sc op e f or dh ya nan ) [ lir g una rs n led r ta t'r r go n th e b r th p r a c tic ea n C r e s e ar c hi n yo ga .

24)

Samhita

Vog._Vrg,ly""C$-

[riffint'ri'rs,d |j.r:rr.udJld

The Basic Tenets

of Patanjala Yoga I by S. Ramaswami

CAMBRIDGEYOGA PUBLICATIONS

S. RAMASWAMI Ramaswami has been a student of Prof . Krishnamacharya for over two decades in the theory and practice of Yoga. Apart from Yogasanas and Pranayama, he has studied yoga texts such as Patanjala Yogasutras, Samkhya Karika, Hathayogapradipika. Upanishads as Chandogya, Taithiriya, Svetasvatara,Isavasya, the Gita etc., adhyayana (chanting) of the whole of Taithiriya Aranyaka of Yajur Veda and Upanishads, Mantraprasanam etc., all from the Acharya. He has also had yoga lessonsfrom Sri T. K. V. Desikachar, and has written a seriesof articles on Yoga, and also contributed to a few journals. S. Ramaswami holds a masters degree in Industrial Engineering and Management from Oklahoma State University, and has had teaching experiencein Indian universities. He has been teaching yoga practice and also the texts for over five years.

ALL RIGHTSRESERVED. of withoutprior permission the publishers. No part of this articlemaybe reproduced

THE BASIC TENETS OF PATANJALA YOGA - I ***** The term Yoga is being usedquite extensively a thesedaysto encompass variety of practicesfor different ends. Physicalexercises, certain vows and constraints, meditation,attitudinal transformations towardswork and resultsthereofare someof them, widely propagatedand practised, Futther, even among those practising the samesystemof Yoga, there are different schoolswith marked variations in their practices emphasis. and The traditional conceptsand practicesof Yoga, however.are contained in the Yoga Darsana) propounded by Maharshi Patanjali. It stands as the most authoritativeof the Yogatreatises and perhapsthe mostancientof the completework on Yoga. Patanjali was a Rshi - the word literally meaning one who speaksthe Truth. The Vedas contain such expressions various Rshis, and the vaidic religion and of philosophics known asArsha or thoseof Rshis. are The vaidic revelationsbelongedto two categories. Prawithi marga (Path ol activity)wasonewhich enunciatedthe variousreligiousrites (karma), vows,do's and injunctionsand associated Mantras, leading to woddly happiness,orderly life, removalof impedimentsand progressively achievinghigher levelsof consciousness (Loka) and therebyhigher shades bliss. There was the other group of Rshiswho of promulgated the Nivrithi marga, or the path of renunciation. It is the way of salvation,a freedomfrom rebirth, sorrowand suffering,attainmentof peace mind, of culminatingin selfrealization. Janaka,Yagnavalkya,Kapila and of coufs Patanjali are foremostamongthem, apart from the lessknown whoseimmortal words arising out of intenseSamadhi(concentration)are to be found in the vast vaidic literaturt, portions. It may be interestingto note that especially Aranyakaand Upanishadic the Patanjaliwho advocates renunciationas a meansor self realization, the highestgoal for an individual, doesgive the necessary methodologyfor the highest worldly and powers.As one who speaks otherworldly enjoyments and the acquisitionof enormous powersare mentionedas theyare the necessary the truth, thesesupernatural outcome of variouspracticesof Yoga. However,there is no mistaking what Patanjali has in mind. It is selfrealization, ultimateobjective Patanjala the of Yoga.

THE DARSANAS: Darsanas are schools of experiences or philosophical systems, purporting to reveal the Truth. Out of the Vedas, six schools have been in vogue. Of these, Samkya, yoga and vedanta form a close group of Darsanas and reveal the highest of vaidic wisdom. Even though there are some minor differencesamong these systems, one who studies them deeply will be able to easily reconcile the apparent differences and find them complimentary. There is no mistaking the general direction of these enquiries or the similarity of experiences,all arising out of immense absorption in Truth (Samadhi). ABOUTPATANIALI: Human happinessis at its highest, so a theory goes, when the people enjoy good health, expressthemselves well and deeply, and have clarity of thought. Bhartruhari, a great philosopher and grammarian emphasises need for the purity of these three the human activities(karana), viz. of mind, speechand body (Mano-vak-kaya). Maharshi Patanjali is believed to have written the treatises on these three subjects, and evidence in terms of eulogy are to be found in ancient Sanskrit literature. kgend has it that once an early people suffering from the defilements of the abqveme4tioned activities, praved God (Ishwara) for guidance. Then in response to such a prayer,'Ishwara condescended the form of a serpent and fell into their in praying arms. The incarnation was known as Patanjali, meaning one who falls to prayers. (Pat:to fall: Anjali:Prayer). He is believedto have written three texts, on Medicine (Chikitsa), Pada (Grammar) and Yoga (mental health). The Yoga treatise of Patanjali itself is written in cryptic statements in four chapters(Pada). Being used by a grammarian, the Sutra language of Patanjali is of a very high order and the choice of words immaculate. The system itself is very comprehensive,showing the place, practice and the benefits of many sub-systems, such as Gnana, Bhakti, Karma, Kriya, Laya, Hatha, Mantra, Japa, Raja etc. An authentic commentary on the Sutra (thread of thought) has been written by Vyasa, believedfor generations to be the author of the Brahma Sutras and the compiler of the Vedas. Further elucidations have been made by such well known stalwarts as Sankaracharya,Vachaspatimisra, Raj abhoja and others. ON THEWORD YOGA: The most common interpretation of the word Yoga is integration, derived from the root Yuj (Yujir, Yoge). Such an interpretation would require two separate things or principles and a movements between each other, necessitating activity in at least either of the two principles. Yoga therefore should mean the necessary activity, a consequent merger between the two and a resultant experience. On this basis, many yoga systems have come into vogue - some vaidic and some not based on the authority of the Vedas.

The conjoining of the individual soul (Jivatma) and the supremesoul or Gqd (Paramatma) Yogaas per SrimadBhagawata, well known Pufana.Herethe Jiva is a yearnsand activelyturns existence sufferingfrom the threefold pains of phenomenal the mind towards God in a spirit of total sutrender. This is the activity of the individual. Then the supremeLord removesall impedimentsand grants him all benedictions,the highest being the integration of the individual soul with Him. This approachof total surrenderor Prapathiis the surestwayof salvation. Almost all religions are based on similar principles of sufrender. Patanjali rccognizestotal devotionto God asoneof the meansof attaining selfrealization. which work on the physicaland physiological There are other schools levelsand proclaim that the integrationof two supposedly different aspects the neurclogical of forces,viz. Prana and Apana is Yoga. The Gita also refersto this practicewhich is basicallya Hatha Yogaapproach. Hereboth the Prana and Apana are activatedand subsequently cultivatedby meansof asanas,Bandhasand Pranayamaand then the integrationis achieved.Yet anotherschoolproclaimsthat the dormant energyin the Muladhara is to be activatedin a specifiedway, so that it movesup through the with the Siva(literally peace)in a position known Sushumna reaches merges and and as Sahasrara the head. There is movement Sakthi (Energy)and not in the Siva in in principle. Manthra Yoga refers to repetition of a syllable, word or sentenceso that the mind merges it werewith the god being contemplated, as whoseform is sound itself. It meanstotal tuning of the mind with the vibrations of the Devata. Patanjali recognises this method also in achievingmental clarity. There arc other similar systems, sufficeit to saythat all Yoga systems but that activity is basicallyrecognize principleshavea certainpower(Sakthi) and therc is no necessary. the constituent All Tattwa or principle without its distinguishing characteristics(gunas). This is a significant variation from Vedanta, especially the Advaita philosophy which proclaimsBrahmanas attributeless. Fufther, unlike the phenomenalexistence which is termed as Maya or illusion by Advaita Vedanta,Yoga takesboth the soul and the phenomenal existence real (Satya). However, deeper as one would find on analysis, that the dilferenceis more on the emphasisand not the experience Truth by Yogis of and Advaita Vedantins- especially when we know that the great Adwaita Vedantin Sri Sankaracharya a Yogi himself, as could be seenfrom his authentic work bn was Yoga,YogaTaravali.

TIIE TIIREE PRINCIPLES: Patanjali, in the treatise on Yoga recognise three distinct principles (Tatwas). (2) Theyare(1) Purusha Prakriti and(3) Ishwara. It is necessary dilate on theseto to havea properappreciation PatanjalaYoga. of

PURUSHA: pure and Putushaliterally meansthe indwellingprinciple. It is the observer, (Drisi Matra : Observer simplein everybeing. It is total consciousness-intelligence only)and non-changing, it is constrained oversee the presentations but to all madeby the Chitta, which may be roughlytranslated mind or the principlewhich receives, as collates sensory all impressions, feelings, moods,memories, etc., and presents them to the self which observes continuousactivitiesof the chitta. Thus in normal the existence, eventhoughthe Purushais different from the engulfingchitta, it is not entirelyfreeof it. This ceaseless mentalactivity(chitta vrith) and the necessity the of observer selfto identifywith it is the cause bondage. or of PRAKRITI: Prakriti is that whichevolves, evolution producing the itselftaking placein steps, in all twenty-four sub-principles. first stage, the irreduciblelevelis known as The or Alinga- the non-manifest, non-specific. This stage, alsoknown as Moolaprakritior root of the Universe, that when the threefundamentalconstituent is characteristics, viz. Satwa whose main activityis clarity, Rajaswhichgives mobility and Tamaswhich restrains, in perfectequilibrium.Evolutionitsell startswith the dis-equilibrium are of thosethree basic energies.Even though they are opposedto one another, the three gunassupportmutuallyin the process evolution.Prakriti is only madeup of three of gunasand Patanjali refers to the evolutionof gunas themselves the causeof as experience the Purusha. for The second stage is called Linga or the stage of primary or indicative manifestation. It is alsoknown asMahat or the universalmind. The third stageis known as Avisesha non-specific. In this Mahat evolves or into six distinct aspects,viz. Ahankara or the individualised existenceand the five sensations, sound(Sabda). viz. touch(Sparsa). form (Roopa),taste(Rasa)and smell (Gandha). Thesefive are known asTanmatrasor the pure forms of sensations, which further require sense instruments(lndriyas) for being perceivedand Bhutas(media) for their manifestations. The individualisedexistenceand the five Tanmatras hence require media for their manifestations and we have the next and final stageof evolution of Prakriti, which are the mind (Manas), the five instrurnentsof perception, viz. the organs of hearing, touching, seeing,tasting and smelling. Then there are the five instruments exceretory generative and organs.Finally of action,viz. legs,arms,organsof speech, of world, consisting space of thereare the five basicgrossaspects the phenomenal (Akasa), matter in the form of energy(Agni), air (varu), fluid (Appu) and solid (Prithvi). The things we observeconsistof the various combinationsof these five grossaspects thus tlere are innutrerable objectswith differcnt namesand forms. and Patanjali puts this entire creation as that which is observedby the individual soul

(Purusha). The instruments of perception receivesensationsfrom the gross elements which the mind collates and, with the colouring of the "I" feeling, presents them to the Purusha or the observer. It could be observed that even the chitta, which is mistaken for one's self is actually part of the observed,as all the mental modifications (chitta vrithi) including the l-exist-feeling (Asmita), are observed by the Purusha. Prakriti can be of no use except to the Purusha (as without it, Prakriti will not be observedto exist by any) and the individual soul makes use of this principle for a variety of experiences(Bhoga) or renunciation (Apavargha). The distinction of Purusha from Prakriti is the greatest revelation of the Vaidic philosophies, especially Samkya and Yoga. ISHWARA: The inspirational basis of Yoga is Samkya. But unlike Niriswara Samkya philosophers, Yoga recognizes also the principle "Ishwara", the cosmic or the Universal lnrd. According to Patanjali, God is one special Purusha, but unlike the individual souls as mentioned earlier, is unaffected by afflictions (klesa), deed (karma), results of activities (vipaka) or the desire for action and results (Asaya). In Him are contained all potential knowledge/omniscience. He is the first teacher, but transcends time and space. He responds and manifests to the devotee to the repetition of the most sacred mantra, Pranava (AUM). Pranava literally means highest praise, arising out of devotion. The repetition of Aum (pronounced as OM) is known as Japa, which is to done contemplating on the secret meaning of the sacred syllable. Such contemplation helps in the removal of all obstaclesof a Yogi in his quest for self-relation. MENTAL LEVELS AS PER YOGA: Vyasa, the commentator on the Sutras, classifies mental levels of humanity into five - from the view point of a Yogi. At one extreme is th? group which could be termed to have kshipta chitta or demented condition. This group lacking concentrationcannot even intellectually comprehend Yoga and its benefits. The next group is in the level of Moodha (totally covered or infatuated). Such people cannot reconcile to the separate existence of a distinct indwelling intelligence principle (Purusha or self), or the all prevading cosmic principle, inwardly. They live by the dictates of the sensesand the undifferentiating mind, rolling with the punches and rising with the tide, and as such are afflicted. The third, the restlesslevel, is called Vikshipta. It is a state of evolution in which the individual yearns towards realizing his true natufe, but is constantly distracted by the senses and recollections. of earlier disturbing experiences. They intellectually recognize the true natute of the self, when pointed out by such treatises as Yoga or Vedanta, but are constantly distracted, the distraction itself arising out of the acquired habits, a resultant of beginningless previous karmas. One's chitta is made up of the reminder of tendencies arising out of past karmas. (Samskara Sesham

chittam). For many of us it is first of all difficult to accept the distinction between self and the most fundamental cognition or chittavrithi which is the I-feeling. Even if one mentally accepts that view, since the mind is used to different activities, this discriminative knowledge (Viveka) itself is fleeting. Thus such people in whom a faint spiritual restlessnessis discernable, are dissatisfied with mundane and phenomenal existence. They do get occasionally into a state of total absorption (Samadhi) in a higher principle, but such experiences are few and far between and according to Vyasa, those experienceswill not come under Yoga as such. It requires a total transformation of the Chitta. Yoga is the science which helps one achieve such a mutation of the brain cells, by the appropriate practices of the chitta on the chitta, so that the present distracting Samskaras (habits formed of repeated activity) are replaced as it were by non-distracting and concentrating habits. When a person thus takes to the practice of Yoga with a view to achieving the objective of mental transformation leading to self-realisation,he is known as Yoga Arurukshu or one who is desirous of treading the path of Yoga. Even here, practitioners vary and are known as mild, moderate or totally involved, depending upon their dedication to the practice. The last two mental levels really come under Yoga. In the foutth, Ekagram, in successivemoments, the same objr:ct is kept by the mind, the object could be a gross object graspedby the senses, an eternal idea, a subtle feeling or bliss. In Ekagra or stage, there is one and only one idea and even the feeling of l-exist, is absent or at least dormant. The chitta is completely absorbed in the particular thought, to the exclusion of all others. Obviously a chitta which is habituallv one pointed should have developed the Ekagra Samskara, by prior abhyasa or practice in this birth or here before. Just as chitta is capable of being in various levels,to remain completely closed to any thought or stimulation is also one of its characteristics. Vyasa puts it as "Saarva Bhaumaaha chittasya Dharmaha". Our mind is capable of being in different states (of consciousness). This state is called Nirodha, which literally means constantly preventing. And even this is obtainable by practice. Practice is the quintessence of Yoga. Thus Ekagra and Nirodha are the two deep mental states in which Yoga is interested. In both the cases,the Yogi is said to be in Samadhi. The word Samadhi literally means to hold on completely, the root word being Dhi to hold. Patanjala Yoga darsana consists of fout chapters. The first is Samadhipada or the chapter on Samadhi. Samadhi is not an end in itself as is commonly believed but the means of thorough understanding or Pragna. The objective knowledge attained by a Yogi is urrambiguous and is naturally different from the normal understanding arrived at in a distracted state.

SAMADHI, ITS PREREQUISITESAND RAIVIIFICATIONS: The first chapter deals with both kinds of samadhi, one used for pragna or knowledge and the other for the objectless Samadhi,arising out of Nirodha practice, leading to absolute quietude of chitta. when chitta becomesabsolutely quiet, without any active state or feeling (Pratyaya) then the self, which is purt consciousness remainsin its true form, undisturbed,unlike in other stages when it is invariably required to observethe various statesof mind - acquisition of worldly knowledge, confusion, imagination, sleep and remembering.

How doesonego into that stateof mind whenit can habitually refuseto entertain any thoughts? Peoplein the first three stages mental evolutionwill not be able to of experience stage,merelybecause that their chittas are habituatedto distraction. But one in a million is born, (possiblyout of previousSamskara),who is not habitually distracted. Sucha born Yogi is known as a Samahitachitta or one with a balanced and contented mind. The first chapter is to give the necessarytheoretical background,sothat the Samahitachittasalre4dypure mi4d will developEkagrat4 or nirodha as the casemav be. The ultimate aim howeveris to attain self realization.

How does a Samahita chitta attain the state of Nirodha, leading to sglf's independence? mentionedearlier, the chitta can flow in two different diregtions As - towardsgood and towards evil. According to Patanjali that which flqws in the inward planeof discrimination(oI self and chitta) endingin self remaining in its frue, (Kaivalya),is blissful,pute conscious natute, which is alsoknown as Independence said to lead to good. On the other hand, if the chitta movesin the direction of Prawithi, arising out of non-discrimination,leadsto evil, rebirth, three fold sorrow, which could go on endlessly birth after birth. While Moodha and kshipta peopleare invariably inclined towards Pravrithi, the Vikshiptha chitta is at a crossroads.

The Samahitachitta howeverhas already the tendencytowards discrimination and subsequent realization.To strengthen self practice(Abhyasa) that tendency and renunciation (Vairagya) are the widely suggestedqle4ns throughout the vaidic philosophies.Or specifically, the practice of renunciation is the principal means.

A Samahita chitta has already acquired a state of tranquillity, by previous karmasor graceof Ishwara.Absence the commonstatesof distractions of known as chitta vrithis is calledSthlti (stationary)er absolute tranquillity. If the mind, moment after moment remains in this state it is called Prasantha vahita (flow of peace).

This is the most conductive State in which a Yogi's chitta may exist. Here the Yogi is to practice to remain in that state continuously. Since his mind is habitually in that state, further practice is not only easybut desirable, which will be difficult for normal mortals like us, without considerable effort and will power. The word Abhyasa literally means Abhi : in the direction of Aasa : remaining. This Abhyasa is the attempt to remain continuously in the state of mental tranquillity. Even this practice when continued for a long time without interruption (daily without interruption by opposing distracting influences), with the necessary authentic scriptual study (say yoga treatises), reverence and earnestness,the chitta gets a firm foundation for proceedingalong the Path of self realisation. Here it may be of interest to note what Patanjali considers as Yoga. It is the complete prevention of mental activity or chitta vrithi, achieved by the practices of renunciation (Nirodha). The practice of Nirodha, slowly but surely transforms the chitta to one which becomeshabitually opposedto receiving any distracting stimulus. Thus by the 'activity' of non-engagement,a chitta which is habitually active becomes something like 'closed'. This is Yoga, resulting in the self resuming to reside in its true nature of pure consciousness. Thus here, it is not the integration of any two principles, but the quietening of one principle by someopposing Samskara producing activity, so that the apparant non-distinction between Purusha and chittavrithi is removed. Paradoxically, Patanjala Yoga is an attempt at 'dissociation' between the observerand the observedand not an integration as the word Yoga implies. However, the integration ol chitta on one idea or object exclusively, called Sabija Samadhi, is also known as Yoga. VAIRAGYA AND ITS STAGES: It has been mentioned that the practice of Vairagya leads to such a result of total independence. The terms vairagya (renurrciation) and viveka (discrimination) are such common householdterms in many Hindu families in India, that they are almost taken for granted. In fact vairagya which should be done with a positive spirit of renunciation is commonly but mistakenly connoted as a wilful or even perrerse negation of all wants. The word Vairagya or desirelessness naturally difficult to practice, but for a is Samahita chitta it is a natural and enlivening practice. When the mind becomes indifferent to (a) worldly things obsened through the sensesand or running after objects,status, power etc. (b) those promised in the vedason performing certain rites as Aswamedhaetc., and going to the highest of heavens,(c) remaining in the subtlest states,reducing to Tanmatra bodies, becoming celestialbeings etc., (d) achieving the Sidhis mentioned in Yoga texts, or (e) when the mind by means of deep study and philosophical texts as Yoga or Vedanta finds faults in such acquisitions as being ephemeral,attaining'which causespain to other beings and repeatedbirth anddbath, pleasure and pain, then such a detachment is called Vasikara Samgya Vairagya or thorough detachment.

This vasikara state of the chitta, naturally is not reached at one stroke. The ancients,to help the practice and also as milestonesfor ascertainingone's progressin Vairagya, mention three proceeding levels of desirelessness.The first is known as Yatamana or a stage of attempt. It is to go on attempting not to engage the sense instruments,viz. eyes,ears, etc., and organs of speech,procreation, etc., in their respectiveobjects for sensualenjoyments. When one is successfulto a certain extent in this Yatamana stage, his attachment towards some objects of the senses are completelyeliminated and towards other greatly weakened. In fact, many Hindus attempt this by meansof vows (Vratas). Ekapathnivrata(one man, one woman) as against promiscuity, abstinencefor specific periods, control in the diet, taking only Sathwa food (that is conduciveto good thoughts), rejecting the more tempting Rajasic food (that which makes one highly active and aggressive) and Tamasic like alcoholic beverages etc.. which produce dullness and stupor. After this practice, there is a general good disposition towards renunciation itself, arising out of mental clarity and a senseof well being. Maintaining this level so that this partial self control is firmly established,is called the vyatireka stage. When the practice of this abnegation is extended to all sense objects and one loses completely all interest in pleasurable sensations,and only chitta, the eleventh organ, retains the attachment, it is called Ekendriya. By further practice when the mind by discrimination, realizes the ephemeral character of itself, it is called Viveka (discrimination) he is said to have reachedthe fourth stageof Y airagya. There are many authorities on Indology who have concluded that the Hindu philosophiesare dismal ones and are pessimistic. Anyone who reads the Vairagya portion contained in Yoga (or Vedanta) as mentioned above, will naturally concur with that view. The Samkya which is the theoretical basisfor Yoga, statesin one of its works that all phenominal existence is only suffering of the three kinds - due to (adhyatmika),externalcauses animals(adhibhautika),and natural internalcau3es as causes(adidaiviva). Further, the other great philosophy born out of Indian soil, viz. Budhism was evolvedout of a great soul's intensefeeling of despair at the misery of all human beings. Hence, such people tend to becomedesireless and still reach the stage mentioned in the Yoga. This is definitely a negativeapproach, in that those who are highly sensitiveas, let us say, is the eye when compared to rest of the body - develop naturally vairagya. But Patanjala Yoga recognizesthat this Vairagya is of an inferior character. Such personsbecome merged in the feeling of existencealone (Bhawa - existence; Pratyaya - feeling) and subsequentlyget the power to completely concentrate and masterthe entire Prakriti, in its gross form, in its subtle form as thoughts, or merged in the feeling of bliss or the pure "I" feeling. It is known as Sampragnata Samadhi or knowledge producing Samadhi. Or concentrating on the feeling of desirelessness aboveand by practice, they remain in that state.

PARA VAIRAGYAM: The Apara Vairagya of the four states mentioned above may lead to a chitta which becomes habitually non admitting to external stimuli. However, it does not lead to self establishment (or realization). To get an unbroken state of Nirodha, for permanent establishment in one's true natute oI total consciousness, knowledge of the principles (Tattwa) mentioned earlier is necessary. Thus after completely knowing the state of the obsenrablePrakriti, one practices Vasikara Vairagya and attains a state of Nirodha. If, however, it is continued with the positive knowledge of the pure state of his Self, the Vairagya becomesstrengthened. There is now a prop for the chitta to remain quiet, as it knows that what is achievedis not merely reactiorl from pain but is derived from the positive knowledge of the true natufe of the self. This is known as Para-Vairagya or the highest vairagya. The desirelessness (Vaithrushnya) towards the ever changing, qualitative, phenomenal, painful existenceis produced and fortified by the positive knowledge of one's own self. It in requires earnestness the study of the Nivrithi texts like yoga, enthusiasm to reach the goal of self realization, constant deliberation in one's mind (it is the practice) leading to total absorption in the thought (Samadhi) of self, resulting in perfect knowledgeof the self. This is the right royal path of Yoga, according to Patanjali. It is thus the most optimistic philosophy as it tells the aspirant about the highest goal of human existenceand the definite meansof achievingit. The time taken, which may be one or many births, will depend upon on the intensity of practice. Those who practice intensely (Tivra) get the results quickly. Others are classified as lethargic, moderate and earnest and attain results in their own time.

PATH OF SURRENDER: It has been mentioned that Vairagya and practice are the means of attaining Samadhi in Yoga. To the question whether there is any other means of achieving total absorption (Samadhi), Patanjali suggests a second, but equally important means known as Ishwarapranidhana, which is a special kind of devotion on the part of the devotee-yogi. It is the method of Prapatti mentioned earlier. BasicaHyit is feeling the existenceof all pervading Ishwara, (whose attributes have been described earlier) in the innermost heart-cave and surrendering to Him. All deeds and the results thereof are dedicated to Him, in a spirit of loving and offering, with simultaneoustotal surrender. It not only leads to self realization, but also removes such obstacles or distractions as sickness, mentil incompetence, doubt, exaggerations, sloth, senility, confusion, non-attainment of yogic states and subsequent slipping to.lower states.These are definite distractions a yogi would avgid. The symptoms of such distractions are a heavy mind due to sorrow, dejection, trem,ulous movementsand heavybreathing.

EKA TATTWABHYASAM: Whenever a Samahita chitta steps into a state of distraction, due to non-observanceof yogic practices, he could regain his original state of mental equipoise by one of the eight well-known yogic methods to regain mental stability. Theseshould be understoodto have a limited objectiveand are not comparable to the two main means of attaining Samadhi, viz. Yairagya and Iswarapridhana. They are to concentrateon one aspector idea to the exclusionof all others (Eka Tattwa Abhyasa). These are classicyogic practices, and separateyoga systemscould be found on the specificpractices. Yoga is basically a Navrithi sastra and as such does not deal much with how one should conduct oneself in societyand other social laws. However, the Yogi's attitude towards societyitself is taken as a practice. 1) Since a yogi is after self-realization, he needs to develop a chitta which is not distracted by attitudes of others towards him or among themselves. He groups humanity as made up of four attitudinal groups. It is prescribed that he should developand practice a spirit ol friendliness (Maitri) towards those that are contented and hencehappy (Sukhi). Then there are those who suffer from three types of mental afflictions (Dukha); towards such unhappy souls he should feel extreme compassion (karuna). Then those that tread the path of virtue (Punya), engaged in prescribed duties and working towards the welfare of society, eyoke in him a spirit of goodwill and appreciation (Muditha). But then to those who are influenced by Tamas - those that are steepedin indiscrimination and vice, causing sulfering to others, he will be indifferent (Upeksha) - an indifference arising out of benevolence. This attitudinal change in a yogabhyasigives rise to an untainted pure chitta. And a purified mind regains its one pointednessand attains serenity. This particular method can be seen to be prescribedin many religious and philosophical books in India.

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2) The secondmethod for calming an agitated mind is a special Pranayama. Here the one object of contemplation is 'Prana' itself, the emphasisbeing in breath control, especiallylong exhalation (Prachardhana)and retention after exhalation (vidharana). This practice which can be attempted by many, requires some guidance. An awarenessof Prana movement (sanchara) is necessary. It will give better effect if done with Mantra, when it is known as Samantraka Pranayama. Use of the mantras howeverrequires proper initiation. 3) There is yet another practice called Vishayavati Pravaithi. It is common knowledgethat objectsare perceivedthrough the senseorgans - they are felt, smelt, seen, heard or tasted. However, without the objects it has been found that Yogis could get the various sensations- of a higher order - by concentrating on specific centresor placesin the body, from where the sensationsarise. It is possible, urrder

proper guidance to focus attention on these specific centres to get mental fixity. Nasagra,or the root of the nose, is the spot of higher smell perceptionswhich helps fix the mind firmly, removesdoubts. Similarly one may direct attention to a spot within, betweenthe eyebrows(Bhrumadhya) - the centre of sight - which practice, called Rupa Pravrithi is a necessarypractice for meditation by devoteeson Paradevatas (forms of personal gods). When such one pointed attention leads to intense concentration, the sensations yogi gets are out of the ordinary. the 4) Yet another calls for attention on the principle of light (Jyoti), the practice itself being known as Jyotishmati Vrithi. It is the realization of Yogis that all higher and divine experiencestake place in the region of Hridaya or heart. It is said that the Hridayakamalam (heart lotus) is normally closedand looks suspended. It is here the with the ego (Ahanta or Asmita) are said to be established. various feelingsassociated It is thus the seat of the Jiva or the soul and many Upanishads and also other Upaasana portions of the Vedas resort to this practice. Thus by directing the attention to the heart region and particularly the centre and 'imaging' Atman or soul (as defined by Patanjali) in the form of bright light (Jyotis), one's mental energy gets focusedon the Atman and the mind becomesfree from sorrow. 5) Shedding desire (vita raaga) for external objects and sensations (visaya), by constant enquiry is also another method which is a very important practice to those who follow the Vairagya approach for Kaivalya or independence. Alternatively it is recommendedthat one may repeatedly'be thinking of a person (saint) who is desireless.God, in his boundlesscompassion- as the people who follow the path of sufrender proclaim - createsgreat spiritual souls for the benefit of every generation as objects for contemplation and subsequent emulation. Thus, many devoteesof do extraordinary spiritual personages get mental peaceby constantly thinking about their saviour or Guru. 6) It is a common experiencethat out of sound sleep, one gets a relaxed and a clear mind. This sleepis known as Sathva Nidra. In some Vedantic literatures it is said that in such a Nidra, the Purusha gets merged (Melanam) with the universal Lord (Ishwara). By constantly remembering the pleasant restful feeling of sleep, one can get a degreeof mental peace. Further, there are many pious people or devotees,who, once in a lifetime or infrequently, get a divine dream (Divyam Swapnam) and experience a blissful feeling (Ananda), the like of which they or others have not experiencedin their normal waking state. By not ignoring it, but constantly taking support in the divine vision, one can cultivate calmnessof mind. 7) The various religious rituals, upasanas (devotional practices) etc., are also intended lor Ekagra or mental fixity. The Hindu religion is often criticized for the multiplicity of deities (or different forms) even as the vedas proclaim the one Ishwara. This is mainly to take care of the differences in inclination even among

those religiously minded. Recognizing this, different methods or gods of worship (Matha) have come into vogue. Srimad Adi Sankara, the founder of the present day Advaita (non-dual) School of Vedanta is credited with re-establishingsix such major schoolsof worship, tracing back to the Vedic Gods. They are Ganapathya, Soura, Vaishnava, Saiva, Saktha and Kaumara. These well-known schoolsof worship are still prevalent in many Hindu families, societiesand terppleswith minor variations in the forms of worship. 8) A particular sutra of Patanjali is sometimescommented upon in that the word Abhimatha, is to be taken to mean any object to which the practitioner finds his mind getting attached. However, according to our Aacharya, such an explanation is erroneousand is not according to the sanctions of the religion to which Yoga claims allegiance. In fact going after an object to rvhich the mind falls naturally, due to sensuality, is the very tendency Yoga tries to correct and instead focus attention on divinity. Thus the word Yethabhimata, should be taken to mean "according to one's religious practice". The above Yogic practices help mental clarity and fixity of mind, for one with a balanced mind. When once a yoga practitioner is able to get fixity easily, then other normal knowing states(chittavrithi) become reduced. Such a mind is compared to a high quality transparentjewel and it can grasp any idea or object presentedto it, just jewel takes on the hue of the object near it. The Yogi can fix his mind on as a spotless any place in and outside his body and its centres, from the minutest to the whole of creation (nature). When his contemplations matute so that the totality of mental energy mergesas it were with the object of contemplation, it is known as Samapathi or Sabija Samadhi. Such accomplishmentslead to complete mastery, ultimate power and supremeobjectiveknowledge.

YOGIC AWARENESS AND UNDERSTANDINGI The awarenessof such a Yogi is different from the knowledge acquired by ordinary mortals, whose mode of acquisition of knowledge is sensory, mental (inferential) or secondhand, through authorities. And as this Yogic (Samadhi) method and understanding increases,it simultaneously destroys the normal habit (Samskara) of acquiring knowledge through senses,inference (cause - effect or logical approach) or acceptance of authority. The highest form of such yogi's contemplation is the prevention of even the yogic - knowledge-producingpractices, in which case the mind develops the habit of rejecting both kinds of objective knowledge. The chitta developsthe habit of not entertaining any idea or thought. It is the highest evolution of the mind, as enunciated in the first chapter of Patanjala yoga. A calm mind by the practice of Samadhi becomesa contemplative mind and becomes all knowing. Then the Yogi by further practice reduces it into perfect

equilibrium of the three basic constituent characteristics (gunas) of the mind, the palpably closestmanifestation of the Prakriti to the indwelling Purusha or soul. In such a state, the self, which is pure consciousness, remains in its true nature, which is consciousness alone. That is Yoga, the Patanjala Yoga.

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In the Samadhi chapter, two types of Samadhis, objective and objectless(nirbija or nirvikalpa), have been dealt with, with nirbija samadhi as the ultimate stage for (Para remaining self-sustained. To achievethis, the highest form of desirelessness vairagya) was mentioned as the primary means. This is possible perhaps Ior a very few in the great sea of mankind, whose mental evolution is so high that Vairagya comes to them easily and naturally. The whole chapter is on the final stage of spiritual evolution with the appropriate practice. But what of those who yearn for liberation but whose minds are in a state of perpetual distraction? Here Patanjali starts tracing from the root causes of such distractions and pain and commends Sadhana or more mufidane practice. It is recommendedfor the many yoga aspirants(Yogayukta). CLASSIFICATION OF YOGA STUDENTS: According to my Acharya, Yogis are of three classesin Patanjali's Yoga. The highest or the most evolved is the one who starts with a balanced, steady chitta (samahita). The ordinary distracted aspirants (Vyuthitha) could be classified into middle order (Madhyama) and lower order (Manda). Both these classesare dealt with in chapter two. For the Manda aspirants, the yoga of activity (kriya yoga) is recommended. Many people, because of their obligations to society, family and also their own low level of evolution, keep their desire for spiritual evolution in a dormant level for a long time urrtil they are free from many of life's obligations. In fact this aspect is recognised and as such the Hindu approach to different stages of life or Ashrama consistingof first the stageof a student, then a family man, a life in retirement and finally a recluse. Such persons, have necessarily to start their yogic disciplines rather Kriya later in their life and Patanjali out of great compassionfor them has suggested yoga. It consistsof basicallythree components(1) Restraint or Tapas. Primarily he is required to be moderate in activity, sensual involvements such as speech, food, sex or etc., (2) Svadhayaya study or reflection of the thought portions of the scriptures as yoga sastras,Upanishads, Vedanta etc., (3) lshwarapranidhana or again a mental surrender of all activity - it is the daily routine of involved Puja or worship of Ishwara in a chosenform and method. Hathayoga and Vedanta schoolsalso refer to it as Ishwarapujanam, which word ts generally known and practised by many religious minded and spiritual aspirants.

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KRIYA YOGA OF PATANTALI: This yoga,known as kriya yoga, when dutifully followedpreparesthe mind for Samadhi. Then there are many aspirantswho rather than wishing for consequent would be content with being free from the mental pain which spiritual experience, forms fifteen out of sixteenparts of normal life. Kriya yoga therefore makes the practitionerexperience reductionin mental anguishleading to a balancedcontented mind, whichis the right stateto achieve Samadhi. In kriya yoga, Patanjali makes considerableefforts to explain the mental afflictions. and kriya yoga is resortedto for their reduction. It has been mentioned principleand is consciousnessa pufe, non-changing that Purusha, the indwelling or is the real self. But the most tundamentalcognitionis the chitta vrithi called l-exist. The majority of people, in fact many religions and also many other philosophies claiming allegiance the Vedas(Aastika darsana)refer to the I-exist-feetng as the to selfitself. The biggestdepartutefrom this commonlyheld belief, (which resultsfrom the confusionof identifyingthe I feelingwith the selfl, resultingin the understanding yogaand differentfrom I feeling,is the gift of Samkhya, that thereis consciousness Vedanta. This confusionof non-differentationis technically known as Avidaya in Yoga. It is the most futdamental mental affliction. Asmita or the l-exist-feeling, which becoming strongnegates separateness pure consciousness true self. so the of or This thought when becomingstill more strong dividesall objectsinto beneficialand harmful, creatingfurther strong feelingsof likes and dislikes(Raagaand Davaha). This leadsto the fifth afflictive moodwhich is the anxietyof losingwhat one likes and being harmedby what one dislikes. The height of this anxietyis the fear of losing onesown identity(Abhinivesa),the bodyor the fear of death. Thesepersistevenin a well read philosopheras in an ignorant man, as thesealflictions are deeprooted and are the result of maintaining this eonfusbn from time immemorial, continuing throughbirth afterbirth. Theseafflictions are to be weakened kriya yoga and subsequently by destroyed when the three characteristics the chitta regain their equilibriun through Nirbija of Samadhi. Without the deliberatepracticeof yoga,thesemental afflictions, continue to torment the individual, through repeatedbirth, activities, consequentresults, which for a discerning yogi are only painful. So long as the klesas remain the undestroyed, vicious circle of birth, activi$ (arising of previousmemoriesand continueendlessly, without any force to intervene activities)and painful experiences is or break it and the dayof deliverance neverin sight. Activities are either meritorious or sinful and result in correspondingbirth, experience and subsequent similar activities. A discerningyogi, or for that matter, proclaims, onewouldpause ponderon his own stateof affairs,hewould Patanjali if to (Parinama)unfulfilled desire(Tapa) and find that the veryprocess constantchange of (Samskara) painful (Dukka). Furrner,sincethe mind whicn hauntingmemories are

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itself is fickle due to its own changing characteristics,by which what appears good at one time appears differently at another time, a discerning yogi (viveki) becomesalive to the endless misery of phenomenal existence. Patanjali gives friendly advice that this endlesspain will have to be avoided, at last for the future, which is fundamentally caused by the wrong identification of the self with the mind's thought of the self.
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ASHTANGA YOGA: While the practice of Kriya Yoga, which is for the old and weak and which helps to reduce mental klesas, the practice of a more elaborate Ashtanga yoga which is recommendedfor the middle order yoga aspirants is enunciated by Patanjali. It is a deeper and subtler cleansing process of the body, the senses, the mind and the intellect, weakening in the processattachments and aversion to material objects and such desiresas reaching heavenlyconsciousness avoiding hell, as described in the or texts of various religions. The mental acuity is phenomenally enhanced by Ashtanga yoga and the limit is perfect objective knowledge up to achieving the distinctive knowledge(viveka kyati) of the Purusha and the observablePrakriti (mind). C OD ESF OR AYO GI: The Ashtanga yoga, which is of eight different types of activities, could however be grouped into external and internal processes. Of these, the first two angas, the self controls and restraints are the preparatory steps. The first anga, known as yama, means control. It is an attitudinal practice of the yogi towards objects external to him. To be harmless (Ahimsa) to all beings, to be truthful, never to covet, non-acquisition and remaining non-possessive and controlled sex within the institution of marriage are these great vows and should be observed by the yogabhyasi at all times in life and on all occasions. These yamas have a great significance. Ahimsa is the main inspiration for such religions as Budhism and Jainism. Mahatma Gandhi attempted to develop his philosophy of self development on the basis of non-violence (Ahimsa), truthfulness (Safam), (Astheya) non-stealing, Brahmacharya (controlled sex), leading to total abstinenceand aparigraha (non-possession).The highest moral code is non-violence according to Budhism. (Ahimsa hi paramo dharmaha). So is this also with Jainism. As one developsthis controlled attitude towards other beings, which helps to reducemental tribulations arising out of transactionswith others in society,there are other restraints (niyamas) to be observedwhich are more personal, pertaining to the abhyasi himself. The first is Soucha or cleanliness,which leads to a healthy life and preventsdiseases arising out of closecontact with people at large. Out of Santoshaor contentment, arises immense mental peace. It is said in Manu smriti, that the happiness that arises out of fulfillment of desires - either here or hereafter - is not comparable to a sixteenthpart of that experiencedby the reduction of desireitself.

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Tapas which is moderation in speech and food or generally sensual gratification, helps to make the body and senses more sensitive. Swadhyaya or study of the scriptures, the karma and Dewata portions, presurnably, will help one get direct perception of the divinity contemplated. And out of an attitude of surrender to the Universal Lord (Ishwara Pranidhana), including all moral (dharmic) actions and their results thereof, prepares the mind for intense concentration (samadhi). It could be observedthat the last three factors of Niyama form the Kriya yoga iteself. Some reflection on the above do's and don'ts for a ashtanga yoga practitioner will indicate that these practices and attitudinal changes are necessary and sufficient prerequisitesbefore the other practices pertaining to one's own body and sensesare taken up, and as such require a mind free from distractions and from the external environment. What is called for is a delibtrate attempt to practise them so that the earlier habitual slavish tendencies of the mind to follow the dictates of sensesand their objectsare minimised. It is however,easiersaid than done. Patanjali recognizes such a difficulty as mainly due to our childhood habits and conditioning and also the latent tendencies acquired through many previous births. To help the earnest Yogabhyasi, he suggests keeping in the back of the mind the thought that one has taken to yoga after being convinced that it is the only and the last resort to attain peace of mind. He should think repeatedly that all actions inconsistent with the injunctions mentioned are motivated by greed, enmity or infatuation and will only and invariablly lead to endless misery and confusion. All attempts in yoga practice, as asana, Pranayama or meditations, will be of little use and the benefits, if any, will only be temproary without the preparatory Angas. Practice of mere asanaswithout change in food, habits and other attitudinal changes are perhaps the causeof much disenchantment of many yogabhyasis. BENEFITS OF PRACTICE OF PRELIMINARY ANGAS: These preliminary angas by themselves impart their own benefits, even if one is not able to achiete the ultimate goal of yoga in this very birth. If one, by diligence becomes firrnly established in Ahimsa, friendliness will be reciprocated to him. He wiil encounter no enemies and hence be free from being harmed by secret or open inimical activities. He can therefore progress without let or hindrance in his chosen ambition of self realization. Similarly when he is invariably truthful, his actions always produce the right results. When one is established in non-stealing or develops a trusteeship approach towards wealth and earns only out of honest and prescribed duty, he paradoxically comes to possess and manage wealth. Strength is acquired by Brahmacharya or controlled sex within the institution of marriage. Non-possessionor Aparigraha frees the mind from the worries and anxieties about protecting one's wealth and helps one in becoming a fututist. Patanjali in his great companion to the practitionersof yoga, has thus indicated the benefits that accrue'even from preliminary practices. In the Gita also, Sri

to Krishna to encourageAduna and other devotees take to the spiritual path through the practice of classical yoga, assuresthem that even if one is not able to achieve he end result of yoga which is self realisation or God realisation whichever way one would put it, his samskaras will lead him - through the grace of God - to be born in a family of Yogis or be born into a well-to-do family, so that he can pursue the practice of yoga without the compelling need to spend all his time and energy earning wealth to maintain the normal wav of life. ASANAM: Having thus withdrawn the mind from the external environment, the next set of distractions arising out of one's own body will have to be got over and Patanjali has Asanas, as the third anga in the ashtanga yoga. However he does not. go about describing the techniques or the variety of Asanas that are possible, or that have specific benefits. Since Asana is an Anga for purification, he has only then to state that perfection of the body accruesto one who has mastered this aspectof yoga. He is able to stay in an Asana (literally meaning to remain in position) comfortably and steadily, both of which require good circulation, respiration and a good tone and strength of muscles and nerves which Asanas should achieve. Sinse Asanas are an important and perhaps the most widely known anga of yoga all over the world, it is necessary dwell on the practice. A humble attempt is made to to explain the basic benefits o{ Asana practice, according to my Acharya's Padathis with my limited capacity to appreciatethe nuancesof this system. It is said that asanas are innumerable. Yoga texts mention that there are as many asanasas there are species, and more. But presently about eighty asanas or so are generally in vogue. I understand that our Acharya has in his repertoire nearly 700 Asanas. In olden days, generally, peoplewere eradicating and preventing diseases by meansof asanasand pranayamas. It is said that those ailments - chronic - that are (Vaidya Sastra)and drugs should be cured by Asanas not curable by medical sciences and Pranayamas. Unfortunately, during the dark centuries of the past, many of our ancient scriptures on Yoga therapy are lost. It is recommended that the practice of yoga asanasshould be started with a prayer, possibly the one of Anantha. The practice of Asanasis getting to be popular again after a lapse of a number of years. However, the mechanical approach to the practice of Asanas, as achieving a particular pose- somehow- will not give the anticipated results. The chanting of the Vedas has to be done with Udatta, Anudatta and Swarita notes. This saswarachanting of Vedas has been going on since time immemorial. Similarly with the traditional music system in India, it is called music only if it is sung with Shruti, layam, dhrutam, anudhrutam, etc. There are rules in composing potry which include, chandas (meter), yati, prasa, etc. If one takes to Mantra upasana or meditation, the various nyaasas of the Anga, kar4, s4rira, kala, jiva, nlatruka,

Tattwa, etc., are to be observed for fruition of meditation. Mere repetition of a syllable, not according to the tradition of the subject of Mantra (Mantra sastra) and without the observance of the rules of Upasana, therefore do not invariably produce resultsexpectedof such upasanas. Similarly, the practice of yoga, especiallythe asana and pranayama aspects of it, are not beneficial without the preparation and variations (vinyasas)of the various postures. Without these vinyasas, the asana practice is only as good as any other physical exercise. It is of little use if one learns a dozen well-known asanas and practises them without the vinyasas. It is my Acharyas's contention that the disillusionment of many yogabhyasisis due to the practice of asana without the yamaniyamas, vinyasas, pratikriyas, synchronous breathing, the accompanying bandhas, in their greed for quick results.ts. BREATHING PATTERNS: Yet another factor of importance in asanasis the use of breatll in all the vinyasas and asanas. Here also, many schoolsteach yoga without any relation to breathing in asanapractice and actually discouragethe use of breath, on the plea that the practice of breathing is a separateaspect, dealt with in Pranayama. However, it is fourrd in actual practice that synchoronousbreathing pattern with Vinayasas, as a deliberate practice is necessary asana abyasa,to attain the results mentioned in various yoga in texts. Patanjali in the Yogasutras mentions about making use of breath to achieve perfection in posture, which is steadiness and comfort. Prayatna Saithilya Ananta Samapathibhyam, is the Sutra. By Prayatna is meant effort of life (Jivana Prayatna) whose manifestation is breath. [,ong and fine breathing is therefore Prayatna Saithilya. Texts like Yoga Kurantam, Vridha Satapatam, etc., emphasisthis aspect. Further, Patanjali also suggests fixing of the mind on Ananta. The word ananta literally means unbounded or infinity and certain schoolssuggestthat one should concentrate on infinity while practising the asanas. This is difficult, almost impossible for the practitioner, at the stage he is in to sven attempt. Ananta, however, is the name given to Nagaraja or Adisesha which is the serpent king. Since Patanjali is the incarnation of Adisesha, one should - the yoga tradition requires - contemplate the figure of Nagaraja or Patanjali, the forms in the shapeof sculpturesare available in certain temples and description of Nagaraja are also available in certain well known poems (dhyana sloka) used as memory aids in fixing the form of Ananta in one's mind. It is also appropriate as Ananta is the first guru on yoga. Thus while practising Asanas, done with purposeful breathing and mind fixity, one gets steadiness and relaxation resulting from asana practice. From Asana sidhi, one is not affected either by pyrexia or hypothermia, or other opposing conditions, physical or mental.

BREATHING PATTERN IN ASANAS: There are fouf factors in yogic breathing. First is Purakam or inhalation. Holding'the breath in after inhalation, is called Antah Kumbhakam. Controlled exhalationis Rechakamand holding the breath out - as it were - is Bahya Kumbhakam.
All the movements in yogabhyasa are done deliberately and with a specified aspectof breathing. There are some movementswhich as done always while inhaling and there are others which are done only while breathing out. Then one could stay in a posture while holding the breath in or out or could do a controlled cycle of yogic breathing in the posture. But there are some movementswhich can be done either during breathing in or breathing out, depending upon the condition oI the practitioner, and the results desired from the practice. Making the operative movementsduring inhalation and holding the breath in will come under Brahmana Kriya and doing them while breathing out and holding the breath out is langana kriya. In Ayurveda or the science of medicine, Brahmana Kriya refers to nourishing diet for growth and langana kriya to fasting but they are not relevant in yogabhyasa: The kriyas in Sathwic yoga practice is the use of natural air in cleansingthe nadis and not the useof cloth or water or other external aids. Thus use of breath in Asanas helps to relax and attain the final posture. It helps to reach out and work on the deeper muscles, which may not be possible otherwise. Further, it has been found that with deliberatebreathing, one's mind is not allowed to wander, but commited to follow the breath. Yoga practice becomes much more purposeful. In fact, Yogi Nathamurii, the author of Yoga Rahasya, calls the sixteen chapters of his treatise sixteen kalas and as such,Yoga is thus an art. As in music, one has to develop a sensitivity with deliberate practice and intense concentration. COUNTERPOSES: Yogasanaslike medicine, have good effects, but have some side effects, which To counteract them, every involved posture has a are essentially physical. counterpose, which helps to preserve the effects of the main asana and counteract someundesirableaspects. For instance, Sirsasanahas many advantages.But this has to be followed by Sarvangasana. If Sarvangasana is done as the main posture (say staying for about 10 minutes or so), it has to be followed up with a mild back bending asana as Bhujangasanam or Salabasanam and followed by a sitting posture Padmasanam. One has to see the effect of doing the main asanam and its counterpose to feel the difference with practising asanas at random.

Apart from the emphasis on consciousbreathing in asanas as one advancesin practice, the use of Bandhas or contraction of a specific group of muscles is recommendedfor the higher benefits of yoga. Of the many such bandhas, three are very important. The Mulabandha requires the drawing in of the rectum, the pelvic diaphragm and the lower abdomen as if to touch the backbone. This has to be done after exhalation. It could be observedthat at least in the initial stages, one has to practice "Brahmacharya" to attain a masteryof Mulabandha. The Uddiyanabandha is the indrawing of the navel region again as if to touch the back and raising the diaphragm, so that the abdomenal region becomesscaphoid. It is obvious that people who are obese will not be able to do Uddiyanabanda satisfactorilyand hencethe need for dietary control or Tapas and asanas,to bring the body back to the right shape. The Jalandharabandhais the stretching of the back of the neck and pressing the chin against the breastbone,about 3" below the neck. This effectivelycontrols the air passageduring breathing and is a great aid in Pranayama and also in the practice of asana with controlled breathing. These three Bairdhas (Bandha Trayas) are important in the practice of Asanas. It may not be possiblefor beginners to practice at the start, but will have to do it along, as they progress. It should be noted, however, that they are not to be attempted without the guidance of a competent teacher who himself has practised and masteredthem. The author of Hathayogapradeepikamentions that irrespectiveof age, physical condition, any one can start the practice of yoga, but regular and involved practice alone givesresults(Sidhi). Yuva Vrudho athi vridho vyadhito Durbalopiva! Atantritaha! Abhyasath Sidhim apnothi Sarvayogeshu It should be mentioned that yoga is useful to children and women as well. Traditionally, in India, among Hindus, children at the age of about sevenyears used to be initiated into Vedic Karma (activities as mentioned il the scriptures), after Upanayanam. Sandhya, or the daily oblations done at dawn, mid-day and dusk, includes asanaslike Utkatasanam, Uttanasanam, Padmassanam,etc., Pranayamam or breath control with mantra followed by deep meditation on sacred Gayatri mantram. It is apparent that children were practising yoga in ancient India, and may do so in the present day also, even though such practice is not so common place now. place now.

Regarding the controversy about whether women are fit for integral yoga, the_re is ample evidence to show that interested women were initiated to yoga. Yoga Yagyavalkya and Siva Samhita, two of the authentic texts on yoga, are actually the teachings respectively of Maharshi Yagyavalkya to his highly talented wife Maitreyi and Lord Siva, known as Lord of Yoga (Yogeswara)to GoddessParvathi. Further in Yoga Rihasya, Naathamuni the great teacher of Natha seci of yogis, specifiesa few (the five kona postures) as aiding the development of asanaslike Panchakonasanas the foetus and certain asanas like Pasasana are said to prevent conception (ganbhanirodha). Further there are a number of asanas and pranayamas that are useful in the correction of such gynaecological conditions as prolapse, postnatal disorders,menstrual disorder, etc. It may be said in brief that Yogasanas should be practiced according to Sampradayaor tradition to attain the benefits mentioned in the texts. The padhati or system of our Acharya requires that one should practice asanas with the necessary constraints (Yamaniyama) as prerequisites, with preparafion, progressions and variations of postures (Vinyasa), corresponding synchronous, conscious and modulated breathing, interposed with stipulated counterposes and counter movements(Pratikriyas) with the Bandha and Mudras at the appropriate stages of breathing. PRANAYAMAM: The next aspect of yoga is the well known Pranayama. Having achieved a measureof success any one of the well known sitting postufes as Padma, Sidha, in etc., Pranayamam is to be practiced as per the methods prescribed by a preceptor. The respiratory function is both voluntary and involuntary. Normally our breathing is shallow and involuntary. In Pranayama, a deliberate attempt is mSde to bring it under greater voluntary control, and hopefully, thereby bring under control many other involuntary conditions of the body and mind and achievecertain extraordinary power over one's own physiological functions; and then alter the mental conditions. Pranayamam therefore is a very important aspect in Yoga. Pranayama also finds a very important place in the day to day life of many orthodox Hindus. The famous dawn-dusk oblations, many other rituals and Upasanas, pujas and Japas (worship, meditation, etc.) are invariably preceded by a prescribed number of Pranayamic .breathing. Pranayama is of two kinds,'Amantraka, without the use of Mantras and Samantrakawith the use of Mantras.

In Pitanjala Yoga, the important aspectsof Pranayama are mentioned. Fof a detailed working knowledge one has to refer to other Hathayoga texts and also a Preceptor. Prana, means that which leads well, and it refers to the breath. Ayana is to lengthen it. So Pranayama is to lengthen the breath. The eflect of Pranayama is also contained in that word. It is to lengthen the span of one's life. Here Prana is taken to mean life itself. In practice, Pranayama is the control of the inhalation and exhalation. Apart from long inhalation and exhalation, holding the breath 'out' after exhalation is Bahya Stambha vrithi and holding 'in' after inhalation is known as Abhyantara Stambha vrithi. If these Kumbhakas are long enough and fine enough, then with the help of Bandhas, it is possibleto achievethe integration of two separate 'neurological'forces, Prana and Apana. Duting Bahya Kumbhakam, Apana, in the lower region is drawn upwards and integrated with the Prana in the heart region. On the other hand, during Antah Kumbhkam, the Prana is pusheddown, as it were, and integrated with Apana. These, however, are to be practised uhder the able guidance of a master. There are further controls mentioned by Patanjali, which require the attention (Paridrishti) of the practitioner. The first is Desa or place. There are different centresin the body to which the practitioner is required to direct his attention, along with the movement of Prana or Apana as the casemay be. Normally these are done with the specified Mantras. Further, one has to 'stay' in a particular place for a specified period (kala paridrishti) and then the number of breaths during any one sitting should also be specific ( Samkhya Parisrishti). This kind of practice leads to an experience 'Utghatam'. of After considerablepractice of Pranayama as mentioned earlier, one attains such a complete mastery over his breath force, that he can remain suspendingthe process of inhalation and exhalation at any time at will. Going by the famous dictum that one who controls the breath, controls the mind, it becomes clear that a person by the practice of Pranayama, is able to attain a certain mastery over his own mental process. Thus all the uncontrolled clouded mental activities disappear and his mind becomescompletelyclear. There are many Pranayamas,but Patanjali only indicates the main aspectsof it. The main advantages that one attains longivity and that his mind becomeshighly are It Sathwic; henceit becomesfit for concentration, or the span of attention increases. is a very important practice in Yoga and is the link betweenexternalisedyoga and takes one to study one's own mind clearly, and enablesone to alter one's own chitta in the path of yoga. Having achieveda measureof success Pranayama, one should refrain in

Irom indulging in sensualpursuits and this practice of avoiding sensualcontacts with their objects is called Pratyahara (the fifth aspect of yoga), which leads to complete mastery over the senses. As a tortoise withdraws its limbs into its shell, so the senses become merged as it were with the chitta. Now the chitta is free from all external distractions, the practice of the first five angas of ashtangayoga, helps to achieveit. It is a step by step approach to free the mind from the continuous distractionsof external objects, one's own body and senses. But the chitta retains its previously acquired habitual impressions (Samskaras). The Antaranga Sadhana or the next three angas are the means to achieve a total transformation of the mind, mutating (Parinama) the mind itself. A mind that is fleeting is made into one that can concentrate and finally get itself absorbed in the object of contemplation. What are the objects of such contemplation! How to achieve it? They are contained in the third chapter, called Vibhuti Pada. The last chapter deals with overcoming even such objective contemplations and achieve a totally undistracted mind, leaving the Purusha to remain in its true nature which is consciousness and alone. That totally free state of the self is Kaivalya, the ultimate goal of consciousness Yoga practice. Thereafter there is nothing to practice, nothing to achieve.

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