YIC Part 2

Yoga is not merely theoretical.
As proverb goes
‘an ounce of practice is worth tons of theory’,
yoga is extremely practical. Practices with
understanding give 100 times more benefit, it is
claimed. So here in YIC we introduce six practical
dimensions of yoga
• First course on Yogäsanas
• Introducing course on Präëäyäma
• ‘Om’ meditation (Meditation on supreme
reality OM)
• SMET (Self Management of Excessive
Tension)
• Basic course on Kriyäs (Cleansing
techniques)
• Fundamental course on science of
emotions culture through Devotional
sessions.
And translating them to actions by karma yoga
modules.
Teaching techniques are part of YIC. We wish
all success to our students of YIC through these
two volumes of Self Learning Material.
Any suggestions for improvements is most
welcome !
Dr H R Nagendra
Chancellor
S-VYASA University
YIC
Yoga Instructor’s Course
Self - Learning Material
à}an< äü
Swami Vivekananda Yoga Prakashana
All rights reserved. No part of this book shall be reproduced or transmitted in any form or
by any means, electronic, mechanical, magnetic, and photographic including photocopying,
recording or by any information storage and retrieval system, without prior written permission
of authors. No patent liability is assumed with respect to use of information contained herein.
Although every precaution has been taken in the preparation of this book, the publisher and
the authors assume no responsibility for errors or omissions. Neither is any liability assumed
for damages resulting from the use of the information contained herein.
Swami Vivekananda Yoga Anusandhana Samsthana, 1999
(S-VYASA - A Yoga University)
Block Preparation Team Support Team

Mrs Karuna Nagarajan Ms Rashmi Shetkar
Mrs Alaka M H Mrs Kamalesh Kapoor
Mrs Ambika Prakash Mr Jitendra Pradhan
Copyright © by S-VYASA
First Edition: 2009
Second Edition: 2014
Price: $ 15
Published by:
SWAMI VIVEKANANDA YOGA PRAKASHANA
# 19, ‘‘Eknath Bhavan’’, Gavipuram Circle
Kempegowdanagar, Bangalore - 560 019 Karnataka, India
Phone : 91-080-2661 2669, Fax : 91-080-2660 8645
E-mail : [email protected]
Website : www.vyasa.org
Printed at:
Sharadh Enterprises
No.51, Car Street,
Halasur, Bangalore - 560008
Phone: 080-25556015
Course Introduction
After completion, the students will be able to introduce Yoga to general public, the
holistic way to prevent diseases, promote positive health and bring harmony and
peace to the society.
Block 1: Presents loosening exercises and Sun salutations.

Block 2: Presents you the two schools of postures, different postures - standing,
sitting, supine, prone postures – method of performing the various
postures, its benefits, and its limitations.
Block 3: Presents you the definition, schools, postures & Mudräs for Präëäyäma-
Breathing practices before Präëäyäma -Preparatory practices for
Präëäyäma & various types Präëäyäma. We have also introduced Kriyäs,
its objectives and various types.
Block 4: Presents you the devotional music – the science of emotion culture &
some chants from Upanishads. Steps to Meditation – the process of
cleansing within, Om meditation & Cyclic meditation.
Block 5: Gives you the ‘Teaching techniques’ – eight step methods of teaching
various postures and examples of eight step method for five Äsanas –
standing, sitting, supine and prone.
Block 6: Presents you the Karma Yoga Module – tips to Karma Yoga.
Block 7: Gives you hints to report writing and the topics for the same.
Contents
Block - 1
Preparation for Postures 1
1. Loosen Yourself 2
2. Süryanamaskära 12
Block - 2
Yoga Postures 22
1. Standing Postures 23
2. Sitting Postures 34
3. Prone Postures 45
4. Supine Postures 49
Block - 3
Präëäyäma & Kriyäs 60
1. Breathing Exercises 61
2. Preparations 70
3. Präëäyäma 78
4. Kriyäs - Cleansing Techniques 92
Block - 4
Meditationa and Devotional Music 111
1. Meditation 112
2. Cyclic Meditation 115
3. Devotional Music 123
Block - 5
Teaching Techniques 139
1. The Eight - Stepped Method 140
Block - 6
1. Karma Yoga Module 155
Block - 7
1. Report Writing 164
Notes
1. Happy Assembly 174
BLOCK – 1
PREPARATIONS FOR POSTURES
This Block is primarily about preliminary practices to start up with Yogäsanas. It is neces-
sary to normalize breathing rate through breathing practices and loosen the joints through
loosening exercises. No prior exposure to Yoga practice or its knowledge is expected.
This block consists of two units:

Unit 1 Loosen Yourself
Presents some of the exercises to loosen the joints and the initial postures for all
exercises.
Unit 2 Süryanamaskära
Discusses the Süryanamaskära which combines both Yogäsanas and Präëäyäma. It
comes in between loosening exercises and Yogäsanas.
1
Unit- 1
LOOSEN YOURSELF
STRUCTURE
1.0 Introduction
1.1 Objectives
1.2 Initial Postures for all exercises and yoga postures
1.3 Loosening Exercises
1.4 Summary
1.5 Review Session
1.0 INTRODUCTION
A flexible and strong spine is believed to be mandatory for a healthy growth right
from childhood if we can train our muscles holding the vertebral joints properly; a
strong foundation is built to acquire a body with good stamina.
The Principles of Śithilīkaraṇa Vyāyāma are to
1. Loosen the various joints in the body, and
2. Flex the spine, by repeatedly stretching and relaxing the different muscles.
The Objectives are to
a) Remove lethargy and tardiness in the body,
b) Develop the stamina of the body, and
c) Discipline body - mind complex.
Special tips for beginners
1) Practice the exercises stepwise.
2) Count the steps slowly and perform the same with attention.
3) Check the performance of each step before increasing the speed.
4) Learn to synchronize each step in a group, and
5) Increase the number of repetitions depending on your capacity.
2
1.1 OBJECTIVES
In this Unit we will learn to flex our muscles of the spine. It helps to remove the
lethargy and tardiness of the body, disciplining the body - mind complex.
1.2 INITIAL POSTURES FOR ALL EXERCISES & YOGA POSTURES
Yogāsanas are techniques to bring about very deep rest to different parts of body.
This is achieved by performing the postures as per the two major hints given by
Patañjali. By definition Yogāsanas are postures that are maintained with ease and for
some time iSwrsuom! Aasnm!.ptÃilyaegsUÇm! - Sthiram sukhaṁ āsanam (PYS: 2-46). In
the first step of learning the final position of different postures, it is the surface (limb
and trunk) muscles that are stretched or contracted to achieve the final posture. After
getting to the final posture you move on to the second step wherein you relax all the
unnecessary contractions by àyÆzEiwLyadNtsmapiÄ>. ptÃilyaegsUÇm! -Prayatnaśaithily
ädantasamäpattiù - release of effort(PYS: 2-47) says Patañjali. In this phase when
you pass your awareness to all parts of the body and check whether the muscles
are all relaxed you may notice that many unnecessary muscles such as those of
face, neck, back, arms thighs were all tightened. Once you relax all these muscles,
except that set of muscles required maintaining the final posture, your practice will
improve further. This reduces the energy expenditure and helps you to maintain
for longer duration without exhaustion. At this stage, your attention has already
shifted to the intra-abdominal organs. You may now move on to the third stage to
experience AnNtsmapiÄ -Anantasamāpatti - expanded awareness (PYS: 2-47) at the
point of stretch or pain. You may visualize a feeling of expansion, diffusion and ‘let
go’ without changing the final posture.
Sthiti (initial) and Śithilīkaraṇa (Relaxation) postures for all Śithilīkaraṇa

Vyāyāma
Sthiti: Initial standing posture – (Tāḍāsana)
1. Stand erect with feet close together.
2. Place the hands along the thighs with fingers stretched out.
3. The legs, trunk and the head are aligned in a straight line.
4. Close the eyes and observe the balance.
Standing Relaxation Posture - Śithila Tāḍāsana
1. Stand erect with legs about six to twelve inches apart, hands hanging freely
by the side of the body with the shoulders collapsed.
2. Make sure that the body is completely relaxed.
3. Gently close the eyes.
3
Sthiti (Initial) for Sitting Posture – (Daṇḍāsana)
1. Sit with both legs stretched with heels together.
2. Place the palms on the floor by the side of the buttocks.
3. Keep the spine, neck and head erect.
4. Close the eyes.
Śithila (Relaxation) for Sitting Posture - Śithila Daṇḍāsana
1. Sit with legs stretched apart and relax.
2. Slightly incline the trunk backwards, supporting the body by placing the
hands behind.
3. Fingers point backwards.
4. Let the head hang freely behind or rest on either side of the shoulder.
Sthiti (Initial) for Prone Posture

1. Lie down on the abdomen with legs together, toes pointing outwards, the
soles of the feet facing up and chin touching the ground.
2. Stretch the hands straight above the head, biceps touching the ears and palms
resting on the ground.
Śithila (Relaxation) for Prone Posture - Makarāsana.

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

1. Lie down on the back with legs together.
2. Stretch the hands straight above the head, biceps touching the ears and the
palms facing the ceiling.
3. Close the eyes.
4
Śithila (Relaxation) for Supine Posture - Śavāsana
1. Lie supine on the ground with hands and feet apart.
2. Slightly stretch the body and allow the whole body to relax completely with
eyes gently closed.
3. Become aware of different parts of the body starting from toes to head. Feel
the spread of relaxation in all parts of the body progressively.
4. With regular long practice, the relaxation will become deeper, natural and
spontaneous. Then the whole body is relaxed to the extent that one forgets
the body. The mind experiences alert full rest.
5.
1.3 LOOSENING EXERCISES

Jogging
Sthiti: Tāḍāsana
Practice
1. Make loose fists of your hands and place them on
the chest.
2. Collapse and relax your shoulders.
Stage I: Slow Jogging
1. Start Jogging on your toes slowly.
2. Jog about 20 times.
As days go by, gradually increase up to 100 times.
Stage II: Backward Jogging
1. Lean a little forward and increase the speed of
jogging gradually.
2. Start hitting the buttocks with the heels.
3. Repeat this 20 times at your maximum speed.
4. Then gradually slow down the speed.
5. Do not stop.
6. Continue and move on to slow jogging for at least
10 times.
5
Stage III: Forward Jogging
1. Lean backward a little and now as you increase the
speed again, try to raise the knees higher and higher.
2. Raise the knees forwards to reach the chest level.
3. Repeat 20 times at your maximum speed.
4. Slow down the practice coming back to the stage of
slow jogging again.
5. Continue slow jogging for a few rounds, count 10
times.
Stage IV: Side Jogging
1. Gradually increase the speed taking the heels
sideways.
2. As the speed increases bring the heels as much as
close to the elbows.
3. Repeat this movement 20 times at your maximum
speed.
4. Gradually slow down to come back to slow jogging
stage.
5. Keep jogging a few more rounds (10) and finally stop
the practice.
Note
1. Increase the speed of jogging gradually and not too quickly.
2. Try not to stop at any stage of the practice until you have com-
pleted all the 4 stages of jogging.
3. Keep the fists on the chest throughout the practice.
Stage V: Mukha Dhauti to relax

1. Bend forward and place the palms on the respective
thighs keeping the arms straight.
2. Inhale through the nose and exhale through the
mouth.
3. While exhaling blast out the air forcibly through the
mouth.
4. Then, stand in Tāḍāsana and relax for a while.
Note
1. Exhalation in Mukha Dhauti relieves the strain of jogging and
jumping.
2. Pulling the abdomen inwards, during exhalation
6
Forward & Backward Bending
Practice
1. Stretch the arms straight above the head with the palms facing forward.
2. Inhale and bend backwards with arms stretched above the head.
3. While exhaling bend forward as much as possible.
4. While inhaling come up and bend backwards and go on rapidly to forward
bending with exhalation.
5. Repeat 20 times with increasing speed.
6. Gradually slow down and ultimately stop the practice.
Note
1. Start slowly and gradually increase the speed within your limits.
2. You may also practice this while standing with legs apart when the arms will be moving
between the legs.
3. While bending forward do not let the hands touch the ground; swing them in the air back-
wards.
4. Always bend from the lower waist.
5. Make the movements freely, easily and in a flowing manner.
7
Side bending
PRACTICE
1. Keep the legs about one meter apart.
2. Raise the hands sideways parallel to the
ground while inhaling.
3. Bend to the right till the right hand
touches the right heel while exhaling.
Bend in the same plane.
4. Look at the palm of the left hand di-
recting forwards. Come up with
inhalation.
5. Repeat 4 or 5 times to the right and left
side alternately.
6. Relax in Tāḍāsana.
Twisting
Practice
1. Spread the legs about one meter apart.
2. Raise the hands sideways parallel to the
ground while inhaling.
3. Keep the legs firm on the ground and
twist to the right, keeping the right hand
straight.
4. Simultaneously twist the neck and look at
the tip of the fingers.
5. Bend the left hand at the elbow to bring the
hand close to the chest.
6. Come back while inhaling.
7. Repeat the same on the left.
8. Gradually increase the speed to your maxi-
mum capacity.
9. Repeat 10 to 20 rounds.
8
10. Slow down the speed and stop the practice.
11. Relax in Tāḍāsana
Note
1. All twisting should be above the waist level. Keep the body below the waist, straight and
firm.
2. Do not bend the knees.
Pavanamuktāsana Kriyā
Stage I: Leg Rotation
Sthiti: Supine Posture
PRACTICE
1. While inhaling raise the right leg up to 450 position, without bending the
knee. Keep the left leg firm on the ground.
2. At 450 exhale and again while inhaling raise the leg further up to 900 posi-
tion.
3. Now while exhaling, bend the right leg at the knee and pull the right knee
towards the chest with the hands (fingers interlocked) and lift the head si-
multaneously and place the chin on the right knee. Normal breathing.
4. Lift the left leg and rotate five rounds clockwise and five rounds anti-clock-
wise with normal breathing without bending the knee.
5. Then lower the left leg to the ground.
6. Now while inhaling release the hands, bring the head back on to the ground
and straighten the right leg.
7. While exhaling lower the right leg to 450 position.
8. Here inhale and while exhaling again lower the right leg further down to the
ground. Relax for a while.
9. Repeat the same practice on
the left side. Stage I
Note
1. While rotating the leg, try to
draw as big a circle as possible in
the air.
2. Maintain the compression around
the abdomen to have the best re-
sults.
3. Here, the leg is raised to 900
position with two inhalations
and similarly lowered on to the
ground with two exhalations.
9
4. Do not bend the leg at the knee, which is being rotated.
Stage II: Rocking and Rolling
1. Inhale and raise both legs to 450 position

2. Exhale here and while inhaling again, raise the legs further up to 900 posi-
tion.
3. While exhaling fold both the knees and pull them towards the chest with the
hands interlocked around the knees and place the chin on the knees.
4. Normal breathing.
Practice
a. Rocking
1. Rock the body forwards and backwards 5 to 10 rounds.
2. While rocking forward, try to stand on the toes and while rocking backward,
feel the nice massage to the spine.
3. Relax for a while in the same position and go on for rolling.
Stage II
b. Rolling
1. Roll the entire body to the right until the right elbow touches the ground.
2. Then roll to the left until the left elbow touches the ground.
3. Repeat this rolling alternately to the right and left 5 rounds.
4. Stop the movement.
5. Inhaling, release the hands, bring the head on to the ground and straighten
both the legs to 900.
10
6. While exhaling, lower the legs slowly to 450 position.
7. Inhale here and while exhaling again lower the legs further down till the legs
are on the ground.
8. Relax in Śavāsana.
1.4 SUMMARY
In this unit you have learnt the purpose and objectives of Śithilīkaraṇa Vyāyāma
and some of the important loosening exercises. This in turn helps us to perform the
Āsanas better by loosening the joints.
1.5 REVIEW SESSION
a. Are you able to observe the changes after the practices?
b. Have you understood the need for relaxation after each exercise?
c. Have you understood the physical conditions in which you should not prac-
tice a particular exercise?
11
Unit- 2
SŪRYANAMASKĀRA - sUyRnmSkar
(Salutations to Sun)
STRUCTURE
2.0 Introduction
2.1 Objectives
2.2 Twelve-stepped Salutation to Sun God
2.3 Summary
2.4 Review Session
2.0 INTRODUCTION
Sūryanamaskāra combines Yogāsanas and Prāṇāyāma. It comes in between
Śithilīkaraṇa Vyāyāma and Yogāsanas. It brings about the general flexibility of the
body preparing it for Āsanas and Prāṇāyāma this is usually done both at sunrise
and sunset, facing the Sun, after chanting the following verse:
ihr{myen paÇe[ sTySyaipiht< muom!,
tÅv< pU;Úpav&[u sTyxmaRy †òye.$zavaSyaepin;t!-15.
Hiraṇmayena pātreṇa satyasyāpihitaṁ mukham |

Tat tvaṁ pūṣannapāvṛṇu satyadharmāya dṛṣṭaye || īśāvāsyopaniṣad-15||
Meaning: Like a lid to a vessel, O Sun, your golden orb covers the entrance to Truth.
Kindly open thy entrance, to lead me to truth.
2.1 OBJECTIVES
In this unit you will be learning the 12 steps of Sūryanamaskāra along with breathing,
which prepares the practitioner for Āsanas & Prāṇāyāma.
2.2 TWELEVE-STEPPED SALUTATION TO THE SUN
There are mainly two modes of performing Sūryanamaskāra. In one, there are 12
steps or counts and in the other only 10 in each round. Each stage of Sūryanamaskāra
is accompanied by regulation of breath. Each round of Sūryanamaskāra is done
after the utterance of ‘Omkāra’ with the appropriate ‘Bīja mantra’, along with the
corresponding name of Sun God in the following sequence:
12
1. ` ÿa< imÇay nm> om hräà miträya namaù
Salutations to the friend of all
2. ` ÿI— rvye nm> om hréà ravaye namaù
Salutations to one who shines
3. ` ÿƒ< sUyaRy nm> om hrüà süryäya namaù
Salutations to one who induces activity
4. ` ÿE< Éanve nm> om hraià bhänave namaù
Salutations to one who illuminates
5. ` ÿaE< ogay nm> om hrauà khagäya namaù
Salutations to one who moves quickly
6. ` ÿ> pU:[e nm> om hraù püñëe namaù
Salutations to one who gives strength
7. ` ÿa< ihr{ygÉaRy nm> om hräà hiraëyagarbhäya namaù
Salutations to golden cosmic self
8. ` ÿI— mrIcye nm> om hréà marécaye namaù
Salutations to Lord of dawn
9. ` ÿƒ< AaidTyay nm> om hrüm ädityäya namaù
Salutations to son of Aditi
10. ` ÿE< sivÇe nm> om hraià savitre namaù
Salutations to stimulating power
11. ` ÿaE< AkaRy nm> om hraum arkäya namaù
Salutations to one who is fit to be praised
12. ` ÿ> ÉaSkray nm> om hraù bhäñkaräya namaù
Salutations to one who leads to enlightenment
Mantras are combinations of sounds which are designed to produce a specific effect
on the mind and its functioning. The mantra can be spoken aloud, whispered or
repeated mentally, but mental repetition is the superior method. When a sound
is mentally repeated with awareness and concentration, the thought takes on the
form of that sound, it becomes the sound, and the energy inherent in that sound
manifests in the mind.
There are six Bīja mantras, or seed syllables. The Bīja mantras are evocative sounds
that have no literal meaning in themselves, but set up powerful vibrations of energy
within the mind and body.
13
SŪRYANAMASKĀRA - sUyRnmSkar
(Salutations to Sun)
PRACTICE
Praëämäsana - Stand erect with legs together. Bring the palms together to Namaskära
Mudrä
Step 1: Hastautthänäsana
Take the hands above the head while inhaling and bend the trunk backwards.
1 - Inhale
14
Step 2: Pädahastäsana
• Bend the body forward while exhaling. Touch the forehead to the knees.
• Keep the palms on the floor on either side of the feet.
2 - Exhale
3 - Inhale
Step 3: Açvasaïcälanäsana
• In this step breathe in and kick the right leg back.
• Push the buttock forward and downward so that the left leg is perpendicular to
the ground.
• Look up.
15
Step 4: Caturaìga Daëòäsana
• In this step, exhale and take the left leg also back, resting only on palms and toes.
Keep the body straight from head to toes inclined to the ground at about 30O.
• Take care to keep the neck in line with the back.
4 - Exhale
Step 5: Çaçäìkäsana
• While inhaling, bend the legs at the knees and rest them on the floor with
buttocks resting on to the inside surface of the feet with heels touching the sides of
hips without altering the position of the palms and toes.
• Exhale as you rest the forehead on the floor. Then relax in normal breathing.
5
Exhale &
Normal
Breathing
16
Step 6: Añöäìga Namaskära
• While exhaling without shifting the positions of hands and toes, glide the body
forward and hold the breath (Bähya Kumbhaka) and rest the forehead, chest, hands,
knees and toes on the ground. Raise the buttock off the ground.
• Note that eight points of the body are in contact with the ground - hence the
name Añöäìga Namaskära (Salutation with eight parts).
6 - Exhale & Bāhya Kumbhaka
7 - Inhale
Step 7: Bhujaìgäsana
• Inhale; raise the head and trunk making the spine concave upwards without
lifting the position of the hands and feet.
• Arch the back as far as you can until the elbows are straight.
• Keep the knees off the ground.
17
Step 8: Parvatäsana
While exhaling, raise the buttocks, and push the head down until the heels touch
the ground without shifting the position of hands and feet.
8 - Exhale
Step 9: Çaçäìkäsana
Same as step 5.
9 - Exhale &
Normal-
Breathing
18
Step 10: Açvasaïcälanäsana
Inhale and bring the right leg in between the two hands. Arch the back concave
upwards as in step 3 until the right leg is perpendicular to the ground.
10 - Inhale
11 - Exhale
Step 11: Pädahastäsana

Exhale and bring the left foot forward next to the right foot and reach down with
your upper body to touch the forehead to the knees as in step 2.
19
Step 12: Hastautthänäsana
Take the hands above the head while inhaling and bend the trunk backwards.
While exhaling come to Praëämäsana and then come back to Sthiti.
12 - Inhale
This completes one round of Süryanamaskära Repeat 3 rounds.

Note: In 10-stages- Süryanamaskära the 5th and 9th stages are omitted.
The prolonged pronunciation of ‘Omkār’ followed by the Bījākṣara, ‘Ha’ and the
sounds ‘R’ ‘M’ which come in every Mantra influences and stimulates the nerve
centers in the brain corresponding to the respiratory, circulatory and digestive
systems, make them more active, efficient and healthy.
20
2.3 SUMMARY
In this unit, we have explained the 12 steps involved in sun salutations along with 12
different names of the Sun God along with ‘Bīja Mantras’. It is said that according to
their meanings, instill in us those qualities like friendship, devotion, energy, health
strength, luster and vigor as we identify with the Supreme and meditate on those
qualities during the practice.
2.4 REVIEW SESSION

a. Are you able to perform Sūryanamaskāra, by synchronizing the Breath?
21
Block – 2
Yoga Postures
This Block is primarily of instructions to practice Yogäsanas, following proper breath-

ing pattern, benefits and the limitations of each Äsanas. Key points of each asana are also
discussed.
This Block – ‘Yoga Postures’ has been divided into four units:
Unit 1 Standing Postures

Standing Postures gives you the steps to perform the standing postures following the
proper breathing pattern.
Unit 2 Sitting Postures
Sitting Postures gives you the steps of performing some of the important sitting
postures along with the proper breathing pattern.
Unit 3 Prone Postures
Prone Postures discusses the step by step methodology for performing prone postures
with instructions to breathe in and breathe out.
Unit 4 Supine Postures
Supine Postures focuses in the methods of performing some of the supine postures
and finally to Deep relaxation Technique (DRT).
Each unit consists of review session which you will have to check yourself while
practicing.
22
Unit- 1
STANDING POSTURES
STRUCTURE
1.0 Introduction
1.1 Objectives
1.2 Ardhakaṭi Cakrāsana
1.3 Ardha Cakrāsana
1.4 Pāda Hastāsana
1.5 Trikoṇāsana
1.6 Parivṛtta Trikoṇāsana
1.7 Pārśva Koṇāsana
1.8 Summary
1.9 Review Session
1.0 INTRODUCTION
Yogāsanas are specialized postures of the body often imitating many of the animal
postures. Large number of Āsanas exists. The same Āsana is often named differently
and performed in various modes by different schools in our country and abroad.
All these are permutations and combinations of the two schools of Yogāsana:
 The two schoolS of Yogásanas
Type 1: Dynamic type of Āsanas of the Haṭha Yoga
Type 2: Relaxing type of Āsanas performed on the principles laid down by
Patañjali in his Yoga aphorisms.
The first school utilizes speed, repetitions, maintenance with strength (Isometric),
and often jerks in the mode of performance. The second, system, emphasizes on
mental equipoise through relaxation, and effortlessness. Maintenance for longer
duration with ease is the key factor in this second school. The objective of the
first school is predominantly to shatter the laxity, lethargy and Tamas in general.
By repetitions and quick actions it develops the strength of the muscles and the
stamina of the organs and systems in the body. These aid the growth process. It
is this system that we have chosen in the formative and developmental phases of
23
students. Relaxation, slow breathing and calming the mind, which form the triplet
of Yoga featured in the Yoga lore, is adopted in the later years of man (above say 18
years) where the normal growth of the physical frame would be almost complete.
It is here that energy channelization and conservation processes are harnessed
and the overshoots and imbalance of the bodily functions are controlled. The real
contribution of Yoga to modern world is found at this level. It is this system that we
have described in this chapter.
I. Dynamic Āsanas
As the name implies, the characteristics of this system of Yogāsanas are energizing
movements with speed and repetition. While the physical exercises (Non-yogic) are
effective on muscular, circulatory and respiratory systems, the Yogic exercises have
an effect on the nervous and glandular systems as well. The Dynamic Yogāsanas
stimulate the nervous and glandular systems resulting in evocation of energy. This
energy combats laziness by shattering Tamas and gives rise to Rajas (activity). This
particular system is recommended for children as well as people who are lethargic.
The Sūryanamaskāra and Śithilīkaraṇa Vyāyāma can be included in this system
of dynamic Yogāsanas as it is a combination of different Āsanas, and involves speed.
The practice is accompanied by dos and don’ts i.e. Yama (restraints) and Niyama
(observations).
II. Relaxing Āsanas
The aim of this system is to develop an inner awareness and unfold the higher
levels of consciousness. Movement without jerks and effortless maintenance
characterize this system. This results in strength and forbearance or Titikṣā. There is
also a proportionate growth of the body. The control of food and other Yamas and
Niyamas are common to both systems. While the non-yogic exercises and dynamic
Yogāsanas effect in expenditure of energy and perspiration, the Yogāsanas based on
aphorisms result in deep relaxation and energy conservation, resulting in freshness.
This is basically a nerve culture as it calms down the nerves.
The features of yoga Āsanas are summarized below
1. Evoking the dormant potentiality in man is the goal.
2. To raise man from his animal nature to normalcy and raise him further up
the steps to achieve the goal of total freedom.
3. Flexibility of spine is aimed at.
4. Emphasis on positive health and overall personality development is given.
5. Mental equipoise, Prāṇic balance and physical.

24
 PHYSICAL EXERCISES AND YOGIC PRACTICES
From time immemorial man is trying to be free from diseases and make his body
handsome; strong and ultimately make it immortal. The search for the fulfillment
of these desires brought about the development of physical culture where various
types of exercises are employed. Exercises can be broadly classified into two types
(A) passive, and (B) active. Under Passive type, we have massage and manipulation
of muscles by others, where the beneficiary is passive. Whereas in the active type,
we have exercises emphasizing on different characteristics, which are enumerated
below.
Strength: Body building and weight-lifting utilizing the implements like bar-bells,
dumb-bells and also vigorous exercises like pull-ups and push-ups etc. The practices
may involve moving the joints (isotoric) or tighten, without the muscles changing
the joint position (Isometrics).
Speed: Sports, athletics, etc.
Dexterity: Acrobatics, gymnastics, archery, boxing, etc.
Endurance: walking, hiking, swimming, etc.
The common features of all these non-yogic type of exercises are that they involve
speed, jerks and repetition. They are energy-expending processes, strengthening the
muscular and circulatory system. Any of these practices can be used for maintaining
good physical health or as a sport. The attitude of competition, showmanship and
materialistic gain often develops tensions etc. Physiotherapy predominantly adopts
these physical exercises and movements, to treat several ailments connected with
muscles, joints, nerves and other systems.
 STAGES IN YOGĀSANA
Most people are of the opinion that Yogāsanas are meant for keeping the body fit
and healthy. In other words they limit the Āsanas to physical exercises. It is just like
going to a millionaire and asking for a rupee!
‘Āsanas’ form one “Aṅga” or limb of the eight-limbed Yoga. This means that he has
introduced it with a specific purpose of utilizing the body which is visible and gross,
to develop an inner awareness and thus reach higher consciousness. Yogāsanas help
us to develop forbearance because of maintenance. While maintaining, we move
through three stages which are Sthira, Cira and Sukha.
Initially, the posture is shaky. A beginner cannot reach the final posture immediately.
After gradual practice he reaches and achieves steadiness and this stage is called
‘Sthira’. In this stage, however, he is not able to maintain it for the prescribed length
25
of time due to the effort involved. When he withdraws the effort by relaxation as per
the suggestion of Patañjali in the first half of Aphorism 2-47, ‘Prayatnaśaithilya-’, he
reaches the stage ‘Cira’ in which he is able to maintain it for the prescribed length
of time. The mind control begins here. In ‘Sthira’ the mind gets concentrated on
the process of maintaining the final posture. As the posture becomes effortless and
natural, the mind according to its nature starts wandering. To avoid this Patañjali
gives us a method in the next half of the same Sūtra (2-47) “Anantasamāpatti” or
contemplation on the infinite. Here the word ‘Ananta’ can be interpreted as the
chosen deity, or the chosen sound (Mantra) or just expansiveness. When this is done
the mind calms down and as it stays in silence it starts experiencing the bliss and this
stage is called as ‘Sukha ‘. Patañjali defines the nature of Āsana in the previous Śloka
(11-46) viz: ‘Sthira Sukhaṁ Āsanam: Posture should be steady and comfortable.
The Sukha stage is comparable to Dhyāna. If the posture is Sukha for an appreciably
long time (subjectively varient) the person enters the Āsanas ‘Siddhi’ which is the
super-conscious state or ‘Samādhi’. This is given by the subsequent Sūtra (2-48) ‘tato
dvandva anabhighäta’: From that (mastery of the posture) no assaults from the pairs
of opposites. This is how we derive infinitely more than just the physical benefits.
 AN IDEAL HEALTHY BODY
When attempts of Kaṁsa to kill Kṛṣṇa failed, he hits upon a brilliant plan of which
he is sure of success. He hosts a carnival of fun and games to which he invites all
people including Kṛṣṇa as well as Balarāma. The obstacles are cleverly spaced from
the main gate onwards. A rogue elephant attacks Kṛṣṇa and he kills it. Finally, the
court wrestler Cāṇūra challenges Kṛṣṇa and the wrestling bout is very beautifully
described in Śrīmad Bhāgavata. Cāṇūra is described as ‘a man-mountain’ with very
heavy body having rippling muscles exhibiting strength in every way. The gestures,
facial expressions are also given. He is said in comparison to Kṛṣṇa’s be tense, stiff,
straining every muscle with an angry face. Contrary to it Kṛṣṇa’s body is described
as, well proportioned with a balanced growth, agility, capable of great speed in
movements, having good reflexes and highly flexible. Komala (petal soft) but stone
hard when situation arises and naturally relaxed during action due to lack of strain.
His psychology is also very congenial; his face is always smiling as if he is ready for
a sport; very keen observation due to tranquility of mind and clarity of thought. He
keenly observes the ‘man-mountain’ and notes that he has a slight limp on the right
leg probably due to an injury in a past fight. When the fight begins, Kṛṣṇa fights
effortlessly and wins by using the strength of Cāṇūra on himself.
This gives us the characteristics of an ideal body:
1. Balanced and harmonious growth,
2. Great speed in movement due to agility,
26
3. Highly flexible,
4. Komala but stone-hard when the need arises,
5. Relaxation in action and hence conservation of energy , and
6. Tranquility of mind and clarity of thought, i.e., harmony of body and mind.
These characteristics can be achieved with the persistent and regular practice of
Yogāsanas.
These effects of Yogāsanas described in yoga texts indicate that Yogāsanas not
only work on the Annamaya Kośa but operate in tune with bringing stability and
harmony in other Kośas also.
1.1 OBJECTIVES
In this unit we have explained the way to practice the various standing postures, its
benefits & its limitations.
1.2. Ardhakaṭi Cakrāsana
Practice
1. While inhaling, slowly raise the
right arm sideways up.
2. At the horizontal level turn the
palm upwards.
3. Continue to raise the arm with
deep inhalation vertically until the
biceps touch the right ear, palm
facing the left side.
4. Stretch the right arm upwards.
5. While exhaling bend the trunk
slowly to the left.
6. The left palm slides down along
the left thigh as far as possible.
7. Do not bend the right elbow or the
knees.
8. Maintain for about a minute with
normal breathing.
27
9. Slowly while coming back to vertical position inhale and stretch the right
arm up, feel the pull along a straight line from the waist upto the fingers.
10. Bring the right arm down as you exhale to Sthiti position.
11. Come back to Tāḍāsana Sthiti.
12. Repeat the same on the left side, by bending towards the right side.
Note
Bend laterally. Do not bend either forward or backward.
Benefits
Reduces fat in waist region, stimulates sides of the body. Give lateral bending to the spine,
improves function of liver.
Limitations
No limitations.
1.3. ARDHA CAKRĀSANA

Practice
1. Support the back at the waist by
the palms, fingers pointing for-
wards.
2. Inhale and bend backwards from
the lumbar region. Drop the head
backwards, stretching the mus-
cles of the neck.
3. Maintain for a minute with nor-
mal breathing.
4. Return to Sthiti.
5. Relax in Tāḍāsana.
Benefits
Makes the Spine flexible, stimulates the
spinal nerves, and promotes circulation
of blood into head. Strengthens the neck
muscles. Expands chest and shoulders.
Improves breathing.
Limitations
Persons with problems of vertigo have to
avoid this posture.
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1.4. PĀDA HASTĀSANA
Practice
1. Stand erect with legs together.
2. Inhale slowly and raise the arms sideways.
3. At this horizontal level, turn the palms upwards.
4. Continue to inhale and move the arms upwards until the biceps touch the
ears. Turn the palms forward.
5. Stretch up the body from the waist.
6. Keeping the lower back concave, exhale and bend forward until the trunk
is parallel to the ground. Stretch out the shoulders at horizontal plane and
inhale.
7. Exhale while going down further until the entire palm rests on the ground
and chin touches the knees.
8. Maintain in this final posture for about 2-3 minutes without bending the
knees.
29
9. Inhale, come up slowly to the vertical position and stretch the arms above
the head.
10. Exhale, drop down the arms, and turn the palms downwards at the horizon-
tal position.
11. Continue to exhale and return to Sthiti.
12. Relax in Tāḍāsana
Note
1. Never bend the knees.
2. Keep the neck up until the forward bending at the hip and the waist is completed and then
drop the neck freely down to touch the chin to knees.
Benefits
Makes the Spine flexible, strengthens the thighs. Helps in preventing constipation and
menstrual problems. Improves digestion. Enhances blood flow to the head region.
Limitations
People with vertigo, severe degree of hypertension, cervical spondylosis,and disc prolapsed
to avoid this posture.
1.5 Trikoṇāsana
Practice
1. While inhaling, spread the feet apart
by about a meter and raise both the
hands slowly till they reach the hori-
zontal position simultaneously.
2. Slowly bend to the right side until the
right hand reaches the right foot. The
left arm is straight up, in line with
the right hand. Palms face forward.
Stretch up the left arm and see along
the fingers.
3. Maintain for about one minute with
normal breathing.
4. Return slowly to Sthiti.
5. Repeat on the left side.
Benefits
Helps in preventing flat foot, strengthens the Calf and thigh muscles, corrects curvature of
back, strengthens the waist muscles and makes the spine flexible.
30
Limitations
People, who have undergone recent abdominal surgery, slip disc or sciatica may avoid this
posture.
1.6. Parivṛtta Trikoṇāsana

Practice
1. While inhaling spread the legs
apart by about a metre by mov-
ing the right leg away from the
left.
2. While exhaling, the right hand
is taken down to the ground
on the outside of the left foot,
while the left arm is raised up
to the vertical position.
3. Turn the face up to look at the
raised hand.
4. Maintain at the final posture
for 1 minute with normal
breathing.
5. Return to sthiti and repeat the
same to the left side.
Benefits
Gives rotational movements to the spine. Improves the functioning of Kidneys and
strengthens the thigh muscles.
Limitations
People with spinal problems, heart problems, and severe hypertension may avoid this
posture.
1.7. PārŚva Koṇāsana

PRACTICE
1. Move the right leg to about one and half meter away from the left foot.
2. Turn the right foot towards right side of the body so that the toes are point-
ing away from the body.
3. Exhaling, bend the right knee and bring the trunk to rest on the right thigh,
place the right hand on the ground beside the right foot.
31
4. Inhaling, stretch the left arm over the head, biceps touching the left ear and
look at the tips of the fingers of left hand.
5. Maintain the posture for a minute with normal breathing.
6. Return to sthiti.
7. Repeat the same to the left side.
Note
In the final position, there should be a right angle between the thigh and the leg and the other knee
should not bend. Both the soles should be fully in contact with the ground.
Benefits
Expands the thorax, strengthens the thighs, prevents back pain, and stimulates the intestinal
peristalsis.
Limitations
People with Cardiac problems may avoid this posture in the beginning days.
1.8 SUMMARY
In this unit we have learnt some of the standing postures along with the benefits
and limitations. You should be able to perform the Āsana keeping in mind the key
notes.
32
1.9 REVIEW SESSION
a) Could you achieve the posture without bending whether forward or back-
ward in Ardhakati Cakrāsana?
b) Could you stay in the final posture without bending your knees in Ardha
Cakrāsana?
c) Could you touch your nose to the knees without bending your knees Pāda
Hastāsana?
d) Are you able to achieve a right angle between the thigh and the leg, without
bending the other knee in Pārśva Koṇāsana?
33
Unit- 2
SITTING POSTURES
STRUCTURE
2.0 Introduction
2.1 Objectives
2.2 Vajrāsana
2.3 Śaśāṅkāsana
2.4 Supta-vajrāsana
2.5 Paścimottānāsana
2.6 Uṣṭrāsana
2.7 Vakrāsana
2.8 Ardha Matsyendrāsana
2.9 Haṁsāsana
2.10 Mayūrāsana
2.11 Summary
2.12 Review Session
2.0 INTRODUCTION
Man has tried to imitate many animal postures while sitting e.g. like that of, rabbit
in Śaśāṅkāsana, which in turn has helped him to give stimulation to various organs
of the body.
2.1 OBJECTIVES
In this unit we will be learning about some of the sitting postures step by step with
proper breathing patterns.
34
2.2. VAJRĀSANA
Sthiti: Daṇḍāsana
Practice
1. Fold the right leg and bring the right heel under the right buttock.
2. Sitting on the right heel, fold the left leg and bring the left heel under the left
buttock.
3. Sit erect comfortably with the buttocks resting on both the heels and palms
resting on the thighs.
4. In the final posture the soles of the feet face upwards, heels are kept together
and the entire weight of the body is felt on the back of the feet.
Benefits
One of the meditative postures. Keeps the spine erect and prevents drowsiness. Stimulates
Vajra Nāḍī at the ankles which increases the awareness. Helpful for cases of Vericose veins,
prevents deep vein thrombosis. Makes the ankles flexible and prevents flat foot. The only
posture which can be performed even after heavy food. Useful for heel pain.
Limitations
People suffering from stiff ankle due to Rheumatic problems may avoid this posture.
35
2.3. ŚAŚĀÌKĀSANA
practice
1. Fold the right leg at the knees and then the left leg and sit on the heels in
Vajrāsana resting the palms on thighs.
2. Take the hands behind the back, make a fist of the right palm and hold the
right wrist with the left palm.
3. Relax the shoulders.
4. Inhale, lean backwards a little from the waist opening up the chest.
5. Exhale, slowly bend forwards from the waist bringing the forehead on to the
ground in front of the knees. Collapse the shoulders.
6. Maintain this position for about one minute with normal breathing.
7. Inhale, slowly come up to the vertical position.
8. Release your hands and come back to Sthiti.
9. Relax in Śithila Daṇḍāsana.
Benefits
Enhances blood flow to the head, stimulates the brain, gives flexibility to the spine, ankles
and knees. A good posture for breathing ailments.
Limitations Patients with gastritis and peptic ulcer may avoid this posture.
36
2.4. SUPTA-Vajrāsana
practices
1. Repeat positions of Vajrāsana as described earlier through 1 and 2. Recline
slowly backwards taking the body weight on the right elbow first and then
the left.
2. Lie flat on the back. Keep the hands crossed above the head. Keep the knees
close together in touch with the ground.
3. Maintain with normal breathing.
4. Return to Sthiti.
Benefits
Stretches the lumbar vertebra, stimulates the lumbar spinal nerves. Helps to prevent sciatica.
Mobilises the hips, ankles and lower back. Helps in cases of vericose veins.
Limitations
Persons with slip disc, spondylolisis and knee pain have to avoid this posture.
37
2.5 PAŚCIMOTTĀNĀSANA
PRACTICE
1. Inhale, raise both the arms sideways at shoulder level parallel to the
ground.
2. Turn the palms facing upwards.
3. Continue to inhale and raise the arms further up vertically biceps touching
the ears and stretch the trunk from the coccyx region. Now turn the palms
forward.
4. Exhale, bend the trunk forward from the lower back. Stretch the arms hands
parallel to the ground.
5. Exhale completely, form hooks of index fingers and catch hold of the big
toes. Bend the back further forward from the lumbar sacral region so that the
trunk is stretched along the thighs and the face rests on the knee. Bend the
hands at the elbow and relax the abdomen muscles.
6. Maintain the position for about a minute with normal breathing.
7. Return to Sthiti reversing the steps and the breathing.
8. Relax in Śithila Daṇḍāsana.Note
38
Do not allow the knees to bend.
Benefits
Gives flexibility to the back bone. Stimulates the spinal nerves and back muscles. Improves
digestion and energizes the whole body. Removes constipation.
Limitations
People with heart ailments, back problems and spondylosis should avoid this posture.
2.6 UÑÖRĀSANA
Practice
1. Sit in Vajrāsana.
2. Stand on the knees.
3. Place the palms on the waist with fingers pointing forwards.
4. Inhale and bend the trunk backwards and place the palms on the heels.
5. Maintain for about a minute with normal breathing.
6. Exhale while coming back to Sthiti.
7. Relax in Śithila Daṇḍāsana.
39
Note
The lower legs should be perpendicular to the ground.
Benefits
Makes the spine flexible. Increases circulation to the head region.
Limitations
Those who have undergone any recent operation at the chest or abdomen, people with
hernia problems, severe hypertension and low back pain must be cautious.
2.7. VAKRĀSANA
Practice
1. Bend the right leg at the knee and place it beside the left knee.
2. Straighten and twist the waist towards the right as you exhale. Bring the left
arm around the right knee and catch the right big toe.
3. Take the right arm back and keep the palm on the ground in such a way
that the trunk is kept erect with a proper twist.
4. After maintaining for about a minute with normal breathing return to Sthiti
and relax for a while in Śithila Daṇḍāsana
5. Repeat the same on the other side.
40
Benefits
Lateral twist gives flexibility to the spine, tones up the spinal nerves. Prepares the spine for
ardha matsyendrāsana. Helps to cure constipation, dyspepsia, stimulates the pancreas
and useful for diabetes. Improves the lung capacity.
Limitations
People who have recently undergone abdominal surgery may avoid this Āsana.
2.8. ARDHA MATSYENDRĀSANA

Practice
1. Bend the right leg at the knee by drawing it along the ground.
2. Place the sole of the right foot against the inner side of the left thigh.
3. Keep the right heel about 4 to 5 inches away from the perineum.
4. Bend the left knee and place the left foot on the outer side of the right thigh
near the right knee.
5. Do not sit on the heels.
41
6. Inhale, raise the right arm up vertically and stretch up the shoulder.
7. Exhale, twist the waist to the left and bring the right arm over onto the outer
side of the left knee. The left knee acts as a fulcrum for getting maximum
twist of the spine. Catch the left big toe with the right hand. The right triceps
rests on the outer side of the left knee.
8. Now take the left hand behind the back and try to touch the right thigh.
9. Look back over the left shoulder keeping the trunk erect.
10. Maintain for about a minute with normal breathing.
11. Come back to Sthiti.
12. Relax for a while in Śithila Daṇḍāsana.
13. Repeat the same, on the other side.
Benefits and Limitations
Same as Vakrāsana.
2.9. HAÀSĀSANA
Sthiti: Vajrāsana
PRACTICE
1. Stand on the knees keeping them about 10 inches apart.
2. Place the hands between the knees, fingers pointing inwards (ie., towards the
42
feet), elbows close to each other.
3. Bend the elbows, lean forward supporting the trunk on the elbows at the
navel and place the head down on the floor.
4. Stretch the legs backwards so that toes are on the ground.
5. Now raise the head so that the neck is in line with the trunk. Look in front of
you.
6. Maintain this final position with normal breathing. In this position, the body
is in a straight line from heels to the head, at an inclination of about 300 to the
ground. All the weight of the body should rest on the hands and the tips of
the toes.
7. Slowly bring the head down to the floor.
8. Bend the knees and bring the knees forward by the side of the hands.
9. Sit in Vajrāsana.
10. Finally relax in leg stretch sitting position.
Benefits
Makes the wrists flexible and the arms stronger. Improves digestion. Helps to clear
constipation. Activates the pancreas.
Limitations
Those with abdominal surgery, menstrual problems in women, hernia, hyper-
acidity and ulcers should avoid this posture.
2.10. MAYŪRĀSANA
Sthiti: Vajrāsana
PRACTICE
1. First four steps are same as in Haṁsāsana
2. Move forward on the toes to raise the legs off the grounds. Balance the
body on the two hands only. Keep the entire body parallel to the ground by
keeping the elbows as the supporting points. Look forward. Maintain the
final position for some time with normal breathing.
3. Return to Vajrāsana and then to leg stretch position in the same way as in
Haṁsāsana and relax.
Note
1. In the final position, you can even elevate the legs and feet higher keeping the knees
straight.
2. In the final position, the muscles of the abdomen and not of the chest support the weight of the
body.
43
Benefits
Beneficial for poor appetite, constipation, irritable bowel. Tones up abdomen, reduces
fat on tummy, strengthens the forearms, wrists and elbows. Prevents accumulation
of gases. Vitalizes the endocrines in the abdomen. Very good for diabetes.
Limitations
Same as Haṁsāsana.
2.11 SUMMARY
In this unit we have learnt some of the sitting postures along with the benefits
& limitations. You should be able to perform the Āsana keeping in mind the key
notes.
2.12 REVIEW SESSION
1. Are you able to keep the heels together with soles facing upwards in
Vajrāsana?
2. Are you able to touch your forehead to the ground without lifting the but-
tocks from the soles in Śaśāṅkāsana?
3. Are the lower legs perpendicular to the ground in Uṣṭrāsana?
4. Could you catch hold of the big toe giving a proper twist to your waist in
Vakrāsana?
44
Unit- 3
PRONE POSTURES
STRUCTURE
3.0 Introduction
3.1 Objectives
3.2 Bhujaṅgāsana
3.3 Śalabhāsana
3.4 Dhanurāsana
3.5 Summary
3.6 Review Session
3.0 INTRODUCTION
Man has tried to imitate many animal postures while in prone position like that of
cobra in Bhujaṅgāsana, which in turn has helped him to give stimulation to various
organs of the body.
3.1 OBJECTIVES
In this unit we will be learning about some of the prone postures step by step with
proper breathing patterns.
3.2 BHUJAÌGĀSANA
Sthiti: Prone Posture
Practice
1. Bend the arms at the
elbows and place the
palms beside the lower
chest at the level of the
last rib exerting least
pressure on the palms.
2. Keep the elbows close to
each other and let them
not spread out.
3. Inhale and come up.
45
4. Arch the dorsal spine and neck backwards as far as you can.
5. Keep the body below the navel in touch with the ground.
6. Maintain the final position with normal breathing for one minute with least
pressure on the palms.
7. While exhaling come back to Sthiti position.
8. Relax in Makarāsana.
Benefits
Brings flexibility to the dorsal spine. Strengthens the spinal muscles. Reduces the
abdominal fat. Useful in management of bronchial problems and back problems.
Limitations
Those who have undergone the abdominal surgery may avoid this Āsana for 2
months. Proceed cautiously in cervical spondylosis.
3.3. ŚALABHĀSANA
Practice
1. Make fists of your palms with the thumbs tucked in and place them under
the thighs, with back of the hands towards the ground.
2. While inhaling raise both the legs up as far as comfortable without bending
the knees.
3. Maintain this position for about one minute with normal breathing.
4. Come back to Sthiti position while exhaling.
Note
Pull up the knee caps and squeeze the
buttocks to improve the posture.
Benefits
Helpful in managing sciatica
and low backache. Tones up the
kidneys and hip muscles. Reduces
fat on thighs and buttocks
Limitations
Cardiac patients and diabetics
may avoid this posture. Proceed
cautiously in low back pain.
46
3.4 DHANURĀSANA
Practice
1. Bend the knees and hold the ankles by the palms.
2. As you inhale, raise the head and the chest upwards. Pull the legs outwards
and backwards so that the spine is arched back like a bow.
3. Stabilize (rest) on the
abdomen.
4. Do not bend the elbows.
5. Look up.
6. Keep the toes together.
7. Maintain for about half
a minute with normal
breathing.
8. Slowly come back to Sthi-
ti while exhaling.
Note
Initially the knees will spread out, but with practice they can be brought very near, almost touching
each other.
Benefits
Useful for diabetes patients. Removes gastro-intestinal disorders, stimulates and
helps in slimming the whole body. Gives good stimulation and flexibility to the
back.
Limitations
People with general debility should be cautious while performing this Āsana.
Practice after expert consultation.
3.5 SUMMARY
In this unit we have learnt some of the prone postures along with the benefits & lim-
itations. You should be able to perform the Āsanas keeping in mind the key notes.
47
3.6 REVIEW SESSION
a) Are you able to maintain the final position with normal breathing for one
minute with least pressure on the palms in Bhujaṅgāsana?
b) Are you able to maintain the final position without bending your knees in
Śalabhāsana?
c) Are you able to raise the thighs and the chest above the ground without
bending your elbows in Dhanurāsana?
48
Unit- 4
SUPINE POSTURE
STRUCTURE
4.0 Introduction
4.1 Objectives
4.2 Sarvāṅgāsana
4.3 Matsyāsana
4.4 Halāsana
4.5 Cakrāsana
4.6 Ardha Śirṣāsana
4.7 Śirṣāsana
4.8 Supine rest - DRT
4.9 Summary
4.10 Review Session
4.0 INTRODUCTION
Man has tried to imitate many animal/birds postures while in supine position like
that of fish in Matsyāsana, which in turn has helped him to give stimulation to
various organs of the body. We also have topsy-turvy postures which aid in good
circulation in the brain helping the whole nervous system.
4.1 OBJECTIVES
In this unit we will be learning about some of the supine postures step by step with
proper breathing patterns and also some of the topsy-turvy postures.
4.2 SARVĀÌGĀSANA
Practice
1. Inhale, raise the legs together slowly and gracefully (without bending the
knees) till it forms about 45° to the ground.
2. Continue to inhale and raise the legs further to 90° position. Bring the arms
down and place them next to the buttocks.
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3. Exhale, raise the buttocks and the trunk, taking support of the arms and el-
bows, without lifting the head. Rest the elbows on the ground firmly and
support the back with both palms.
4. While retaining the legs parallel to the ground, straighten the trunk by push-
ing it with the hands until the chin is well-set in the suprasternal hollow.
5. Inhale and raise the legs vertically keeping the body erect and come to the
final shoulder stand position.
6. Maintain effortlessly with normal breathing for about 2-3 minutes. Carefully
avoid all jerks.
7. Slowly come back to Sthiti and relax in Śavāsana.
Benefits
Stimulates and keeps the thyroid healthy. Influences the pelvic organs. Useful in varicose
veins, piles, hernia and menstrual disorders.
Limitations
People with Cervical spondylosis, low backpain and hypertension should not do this
posture.
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4.3 MATSYĀSANA
Practice
1. Take the right leg and place it on the left thigh.
2. Place the left leg on the right thigh as in Padmāsana.
3. Place the palms on either side of the head with fingers pointing towards the
shoulders.
4. Inhale, take the weight on the palms and lift the head and the back off the
ground.
5. Bring the center of the crown of the head to the ground by bending the dorsal
and cervical spine backwards.
6. Exhale and remove the hands after the weight is well-balanced on the head
and catch hold of the big toes hooking the index fingers around them.
7. Press the elbows on the ground to bear the weight of the upper half of the
body.
8. Maintain this position for one minute with normal breathing.
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9. As you exhale come back slowly step by step to supine Sthiti.
Benefits
Complementary to Sarvāṅgāsana, good for diabetes, asthmatics and other respiratory
problems.
Limitations
Those who have recently undergone any abdominal or thoracic surgery and persons with
cervical spondylosis should avoid this posture for 3 months.
4.4 HaLĀSana
Practice
1. Inhale, raise the legs together slowly and gracefully (without bending the
knees) till it forms about 45° to the ground.
2. Continue to inhale and raise the legs further to 90° position and simultane-
ously bring the arms down placing them next to the buttocks.
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3. Exhale, raise the buttocks and the trunk without lifting the head. Support the
back by the palms. Rest the elbows on the ground firmly to get better support
to the back.
4. Maintaining the legs parallel to the ground, straighten the trunk by pushing
it up with the hands till the chin is well set in the suprasternal hollow. Inhale
in this position.
5. Exhale, bring down the toes further to touch the ground. Release both hands
and rest the arms straight on the ground parallel to each other with palms
facing the ground.
6. Maintain this position for one minute with normal breathing.
7. Inhale, come back slowly step by step to rest the trunk on the floor.
8. Now exhale and bring down the legs to the ground.
Note
Make sure that you have achieved perfect balance before you release the hands supporting the
trunk.
Benefits
Stretches and stimulates the back muscles, spinal joints and lumbar nerves. Enhances blood
flow to the neck, activating the thyroid and keeps spine flexible.
Limitations
People with any problem with the spine, hypertension and those with the cardiac problems
must avoid this Āsana.
4.5. CakrĀSana
Practice
1. Take the hands up and place the palms on either side of the head on the
ground under the shoulders with fingers pointing towards the back.
2. Bend the knees and fold the legs, and place the heels on the outer side of the
buttocks.
3. With palms and the soles of the feet as four points of support, raise the trunk
off the ground with an inhalation arching the entire body convex upwards
to look like a wheel.
4. Maintain the position for about half a minute with normal breathing.
5. As you exhale come back slowly step by step to supine Sthiti.
53
Note
Come down with control by placing the back of the head to the ground, followed by the neck and the
back. Do not collapse the buttocks first.
Benefits
Brings very good flexibility to the spine, stimulates and activates all parts of the body.
Strengthens the arms, shoulders and legs.
Limitations
Only those who are free from any disease can perform this Āsana.
4.6. ARDHA ŚéRÑĀSANA

Sthiti: Vajrāsana
Practice
1. Place a fourfold blanket in front of you on which you will be resting your
head in the final position.
2. Place the forearms on the blanket in front of you with the fingers interlocked
and the elbows in front of the knees.
3. The distance between the elbows should be equal to the distance from each
elbow to the interlocked fingers, forming an equilateral triangle.
4. Place the crown of the head on the blanket in between the interlocked
hands.
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5. Slowly raise the buttocks and lift the knees off the ground and straighten the
legs, keeping the toes on the floor.
6. Thus, you have formed a triangle of the body.
7. Maintain this position as long as you can with the load on the head and the
toes.
8. Slowly bend the legs at the knees and lower the knees to the floor.
9. Slowly come back to Vajrāsana and rest for a while
10. Then, slowly lie down on the back and relax in Śavāsana.
Note
Those who find it difficult to maintain the final position may use wall-support pressing the hands
and the head against the wall so that it is easier to maintain balance and to raise the hips.
Benefits
This Āsana prepares you for the practice of Śérṣāsana. Useful for tension headache.
Limitations
People with High Blood Pressure, Heart problems, Inflammation of the ear, weak capillaries,
myopia, severe Asthma, cold or Sinusitis, Slipped disc, weak spine or Vertigo should not
practise this.
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4.7. ŚIRÑĀSANA
Practice
1. From Ardha Śérṣāsana. position slowly walk towards the trunk and head,
until the back reaches vertical position.
2. Bend the knees slightly, press the thigh against the abdomen and lower
chest.
3. Transfer the body weight slowly from the toes on to the head and arms,
maintaining a steady balance.
4. Lift the feet off the ground to about 20 cms, carefully balance on the head and
the arms.
5. Bending the knees, gradually raise the calves in a controlled movement. Ad-
just the trunk slightly to counter balance the weight of the legs.
6. Fold the legs back so that the heels move towards the buttocks.
7. To accomplish this movement, contract the muscles of the lower back. The
knees are now pointing down with the legs together.
8. Maintain this position for a few seconds, being aware of complete balance
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before proceeding.
9. Slowly straighten the hips so that the thighs move up, bringing the knees to
vertical position, Keep the heels near the buttocks,
10. Straighten the knees until the legs are in line with the trunk. The whole body
should be in one straight line with the feet relaxed. Balance the body.
11. Maintain the position for one minute with normal breathing.
12. Return to Sthiti reversing the steps with control on each movement.
Note
• After returning to Sthiti it is mandatory to rest for a while in the following position:
• Make a fist of both the palms and place them one above the other in front of the knees.
Slowly bend forward to rest the forehead on the fist till the pressure in the head gets lighter.
Then relax in Tāḍāsana so that the pressure in the head comes back to normalcy.
Benefits
Due to improved circulation to the brain the whole nervous system becomes healthy. Memory
improves. Endocrine glands such as the pituitary and the thyroid get revitalised. Helpful in
hernia. Seminal weakness can be cured. Improves concentration power remarkably.
Limitations
Those who have running ears, heart trouble, high blood pressure and weak eye
capillaries should not practice Śérṣāsana.
4.8 SUPINE REST
DEEP RELAXATION TECHNIQUE (DRT)

Sthiti: Śavāsana
Practice
Gently move your whole body, make yourself comfortable and relax completely.
Phase-I
• Bring your awareness to the tip of the toes, gently move your toes and relax.
Sensitize the soles of your feet; loosen the ankle joints; relax the calf muscles;
gently pull up the knee caps release and relax; relax your thigh muscles, but-
tock muscles; loosen the hip joints, relax the pelvic region and the waist re-
gion. Totally relax your lower part of the body. R..e..l..a..x... Inhale and Chant
A-kāra and feel the vibration in your lower parts of the body.
Phase-II
• Gently bring your awareness to the abdominal region and observe the ab-
dominal movement for a while, relax your abdominal muscles and relax the
57
chest muscles. Gently bring your awareness to your lower back, relax your
lower back, loosen all the vertebral joints one by one. Relax the muscles and
nerves around the back bones. Relax your middle back, shoulder blades and
upper back muscles, totally relax. Shift your awareness to the tip of the fin-
gers, gently move them a little and sensitize. Relax your fingers one by one.
Relax your palms, loosen the wrist joints, relax the forearms, loosen the el-
bow joints, relax the hind arms-triceps, biceps and relax your shoulders. Shift
your awareness to your neck, slowly turn your head to the right and left,
again bring back to the center. Relax the muscles and nerves of the neck. Re-
lax your middle part of the body, totally relax. R..e..l..a..x... Chant U-kāra and
feel the vibration in the middle part of your body.
Phase-III
• Gently bring your awareness to your head region. Relax your chin, lower jaw
and upper jaw, lower and upper gums, lower and upper teeth and relax your
tongue. Relax your palates-hard and soft, relax your throat and vocal chords.
Gently shift your awareness to your lips, relax your lower and upper lips.
Shift your awareness to your nose, observe your nostrils, and feel the warm
air touching the walls of the nostrils as you exhale and feel the cool air touch-
ing the walls of the nostrils as you inhale. Observe for a few seconds and
relax your nostrils. Relax your face muscles, feel the heaviness of the cheeks
and have a beautiful smile on your cheeks. Relax your eye balls muscles, feel
the heaviness of eye balls, relax your eye lids, eye brows and in between the
eye brows. Relax your forehead, temple muscles, ears, the sides of the head,
back of the head and crown of the head. Relax your head region, totally relax.
R..e..l..a..x... and chant M-kāra feel the vibration in your head region.
Phase-IV
• Observe your whole body from toes to head and relax, chant an “Aum-kāra”
in a single breath. Feel the resonance throughout the body.
Phase-V
• Slowly come out of the body consciousness and visualize your body lying on
the ground completely collapsed.
Phase-VI
• Imagine the vast beautiful blue sky. The limitless blue sky. Expand your
awareness as vast as the blue sky. Merge yourself into the blue sky. You
are becoming the blue sky. You are the blue sky. Enjoy the infinite bliss.
E..N..J..O..Y.. the blissful state of silence and all pervasive awareness.
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Phase-VII
• Slowly come back to body consciousness. Inhale deeply. Chant an “Aum-
kāra”. Feel the resonance throughout the body. The soothing and massaging
effect from toes to head.
Phase-VIII
• Gently move your whole body a little. Feel the lightness, alertness and move-
ment of energy throughout the body. Slowly bring your legs together and the
hands by the side of the body. Turn over to the left or the right side and come
up when you are ready.
4.9 SUMMARY
In this unit we have learnt some of the supine postures, along with two topsy-turvy
postures, with their benefits & limitations and Deep relaxation technique (supine
rest). You should be able to perform the Āsana keeping in mind the key notes.
4.10 REVIEW SESSION
a) Could you raise the legs vertically keeping the body erect; whole body weight
on the shoulders in Sarvāṅgāsana?
b) Could you bring the centre of the crown of the head to the ground, bending
the dorsal and the cervical spine backward in Matsyāsana?
c) Are you able to touch the toes to the ground in Halāsana?
d) Could you expand your awareness to the infinite blue sky in DRT?
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Block – 3
PRÄËÄYÄMA AND KRIYÄS

PRÄËA is the basic life principle. Präëäyäma is a process for gaining control over
Präëa. The five manifestations of Präëa and the corresponding most comprehensive
definition of Präëäyäma in the human system are described in Praçnopaniñat. Also the
conventional Präëäyäma through regulation of breath is described therein.
Through the practice of proper breathing, Kriyäs and Präëäyäma, we start operating on
the Präëamaya Koña. Suitable types of Präëäyäma and breathing help to remove the
random agitations in Präëic flows in the Präëamaya Koña. Thus, the ailments are han-
dled at this Präëamaya Koña level.
This Block has been divided into four units:
Unit – 1 Breathing Exercises

Describes the initial breathing practices.
Unit - 2 Preprations
Presents the definition, schools, postures for Präëäyäma,, Mudräs for Präëäyäma,
preparatory practices for Präëäyäma & various types Präëäyäma.
Unit - 3 Präëäyäma
Unit - 4 Kriyäs
Presents Kriyäs introduction, objectives and various types.
Each unit consists of self check exercises called the review session.
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Unit- 1
BREATHING EXERCISES
STRUCTURE
1.0 Introduction
1.1 Objectives
1.2 Breathing Practices
Standing
1.2.1 Hands in and out breathing
1.2.2 Hands Stretch Breathing
1.2.3 Ankle Stretch Breathing
Sitting
1.2.4 Dog Breathing
1.2.5 Rabbit Breathing
1.2.6 Tiger Breathing
1.2.7 Śaśāṅkāsana Breathing
Supine
1.2.8 Straight Leg Raise Breathing
1.3 Summary
1.4 Review Session
1.0 INTRODUCTION
Deficiencies and subnormal tendencies deep within manifest in Prāṇic imbalances
featured by wrong breathing rhythms, speed and haphazardness. Most of the
patients with respiratory disorders manifest this imbalance. Correction of breathing
patterns is one of the most effective way by which many of these problems in children
as well as in the grown ups can be solved. Also good breathing habits harness the
energies for systematic development of the physique and the psyche. Respiratory
system is a bridge between the conscious and the sub-conscious, voluntary and the
involuntary or in general, the body and mind. This system is both voluntary as well
as involuntary. Using the voluntary control we change the involuntary functions.
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The objectives of the breathing practices described are as below:
1. Bringing into action all the lobes of the lungs for full utilization.
2. To normalize the breathing rate and
3. To make the breathing uniform, continuous and rhythmic.
The principles involved in regularizing the breathing are:
i. Increase and decrease in the breathing rate.
ii. Developing awareness of breathing through the movements of different
parts of the body.
1.1 OBJECTIVES
In this Unit you will be learning the importance of breath awareness which helps
in normalizing the breath rate and to make the breathing uniform, continuous and
rhythmic.
1.2 BREATHING PRACTICES

Standing
1.2.1 HANDS IN AND OUT BREATHING
PRACTICE
1. Stretch out your arms in front, in level with your shoulders and bring the
palms together.
2. Inhaling spread your arms sideways in horizontal plane.
3. While exhaling bring the arms forward with palms touching
each other.
4. Repeat 5 times mak-
ing your arms move-
ments continuous and
synchronizing with
the breath flowing in
and out rhythmically.
5. Relax in Śithila
Tāḍāsana. Feel the
changes in the breath
and the body, es-
pecially the arms,
shoulders and the
back of the neck.
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1.2.2. HANDS STRETCH BREATHING
PRACTICE
1. Stand erect with feet together (heels together and toes 4 to 6 inches apart)
relaxed by the side of the body.
2. Gently bring your hands in front of the chest.
3. Interlock the fingers and place the palms on the chest.
4. Collapse and relax your shoulders.
5. Close your eyes.
practice
Stage 1: (Horizontal)
1. While inhaling, stretch the arms straight out in front of your body so that
the arms are at shoulder level.
2. At the same time twist the hands so that the palms face outwards.
3. Fully stretch the arms, but do not strain.
4. While exhaling reverse the process and bring the palms back on to the
chest.
5. Collapse the shoulders again.
6. This is one round. Repeat 5 times.
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Stage II: (At 135)
1. Repeat the same movements now stretching the arms above the forehead at
an angle of 135°.
2. Repeat 5 times.
Stage III: (Vertical)
1. Again repeat the same movements, this time stretching the arms vertically
above the head.
2. While moving up and down the palms close to the nose tip.
3. Repeat 5 times.
Note
• Collapse the shoulders at the beginning and end of each cycle.
• Maintain perfect awareness of the breathing.
• Exhalation should be longer than inhalation.
• If required, it can be practiced sitting on a chair too. Synchronize the breathing with hand
movements.
1.2.3. ANKLES STRETCH BREATHING

practiCe
1. Open the eyes and fix your gaze on a point
on the wall ahead. Place the palms on front of
your thighs.
2. While inhaling, raise your hands and stretch
the ankles. Feel yourself growing taller and
firm.
3. As you exhale, bring your hands and heels
down.
4. Repeat 5 times keeping the movement of hands
and ankles continuously, breathing in syn-
chronization. Feel the stretch from your ankles
up to finger tips as you reach upwards.
5. Relax in standing position, hands by the side
of the thighs. Observe your breath and enjoy
the stability for a few seconds.
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Sitting
1.2.4 DOG BREATHING
Sthiti: Vajrāsana
PRACTICE
1. Place the palms of the hands on the ground beside
the knees.
2. Make the spine slightly concave and fix the gaze
straight ahead.
3. The mouth is opened wide; the tongue is pushed out
to its maximum. Practice rapid, forceful inhalation
and exhalation, expanding and contracting the ab-
domen vigorously.
4. Repeat the practice for 30 seconds.
5. Relax in Vajrāsana.
Note
Since this dynamic nature of practice is a form of hyperventilation,
epileptics and high blood pressure patients should avoid it.
1.2.5 RABBIT BREATHING

Sthiti: Vajrāsana
practiCe
1. Keeping the knees together, bend forward and rest the forearms on the floor,
keeping the elbows by the side of the knees and palms flat on the ground.
2. Maintain the head at a distance of one hand length from the ground to chin.
Open your mouth partially. Protrude the tongue partially. Touch the lower
lip resting on the lower set of teeth.
3. Gaze at a point about 2 feet on the
ground in front of you.
4. Pant quickly like a rabbit, using only
the upper part of the chest. Feel the air
moving beautifully in and out of the
lungs. Feel the expansion and contrac-
tion of the chest muscles. Continue for
20 to 40 breaths.
5. Close your mouth and relax in
Śaśāṅkāsana. Stretch your hands for-
ward with the forehead resting on the ground. Feel the relaxation of chest
and thorax. Allow your breath to return to normal.
65
Note
• Breathe rapidly through the mouth only, using the thoracic muscles.
• Make sure that the abdomen presses on your thighs preventing any abdominal movement.
• Do not drop your head on to the floor.
1.2.6. Tiger Breathing

practiCe
1. Come to Vajrāsana.
2. Lean forward and place the hands flat on the floor in line with the shoulders
with fingers pointing forward. Arms, thighs and heels should be about one
shoulder width apart. The arms and thighs are perpendicular to the floor.
3. While inhaling raise the head and look at the ceiling.
4. At the same time, depress the spine making it concave.
5. While exhaling, arch the spine upwards and bend the head downward
bringing the chin towards the chest.
6. This constitutes one round of tiger breathing.
7. Repeat 5 rounds.
Note
• Before starting the practice ensure that you are comfortable while standing on “all-fours”
(i.e., two hands and two knees).
• Co-ordinate the movements with breathing.
• Keep the eyes closed and practice with awareness.
• Do not bend the arms or move the thighs forward and backward.
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1.2.7 ŚAŚĀÌKĀSANA BREATHING
Sthiti: Vajrāsana
PRACTICE
1. Take the hands behind the back, make a fist of the right hand and hold the
right wrist with the left hand.
2. Relax the shoulders.
3. While inhaling bend backwards from the waist opening up the chest.
4. While exhaling slowly bend forward from the waist bringing the forehead on
to the ground in front of the knees. Collapse the shoulders.
5. While inhaling slowly come up to the vertical position and then slightly lean
backwards.
6. This forms one round. Continue ten rounds slowly.
Note
• Keep the shoulders collapsed.
• You can separate the knees as per your comfort to avoid unnecessary pressure on the abdo-
men and chest.
• Synchronize breathing with movement.
• Keep your eyes closed and maintain breath awareness.
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Supine
1.2.8. STRAIGHT LEG RAISE BREATHING
Stage I: Alternate legs
PRACTICE
1. While inhaling slowly raise the right leg without bending the knee, as far as
comfortable (up to 90° if possible).
2. While exhaling return the leg to the floor as slowly as possible.
3. Repeat the practice with the left leg.
4. This is one round. Perform 10 rounds.
Note
• If you need, you can keep the arms by the side of your body with the palms facing the floor
at any convenient position or at shoulder level.
• Do not bend the knee throughout the practice.
• Do not disturb the leg lying straight on the ground in order to be able to raise the other leg
further.
• Even if you can, do not raise the leg beyond 90°.
• Perfectly synchronize the breathing with leg movements.
• Maintain perfect breath awareness during the practice.
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Stage II: Both legs
PRACTICE
1. As you get stronger,
you can do the leg rais-
ing exercise with both
legs. Avoid this exer-
cise if you have low
back pain.
2. Lie on the back with
the legs together, hands
stretched out over the
head, biceps touching
the ears and palms fac-
ing the ceiling.
3. While inhaling slowly
raise both the legs without bending at the knees, as far as comfortable (up to
90°, if possible).
4. While exhaling return the legs to the floor as slowly as possible.
5. Perform 5 rounds.
Note
In case of both legs, as you exhale and bring down the legs, there will be a tendency for them to
fall down too rapidly as they come close to the floor. So use strength and have control over the
movement.
1.3 SUMMARY
In this unit you will understand the importance of breathing which brings into
action all the lobes of lungs for full utilization.
1.4 REVIEW SESSION

a) Were you able to synchronize your movement with your breathing in all the
practices?
b) What change do you feel in breathing rate after doing tiger breathing?
c) Can you concentrate on breath and movement while practicing?
d) In what condition you should not practice Dog breathing?
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Unit- 2
PREPARATIONS
STRUCTURE
2.0 Introduction
2.1 Objectives
2.2 Preparatory Kriyās for Prāṇāyāma
2.3 Postures for Prāṇāyāma and Meditation.
2.4 Mudrās for Prāṇāyāma and Meditation
2.5 Preparatory Practices for Prāṇāyāma
2.6 Summary
2.7 Review Session
2.0 INTRODUCTION
Gaining control over any one of the five facets of Prāṇāyāma or more or all of them
is Prāṇāyāma. Prāṇāyāma is the science of harnessing the breath for gaining control
over the breath and thereby, on the mind. Prāṇāyāma forms the fourth limb of
Patañjali’s eight-limbed Aṣṭāṅga ‘Yoga’.
Some of the main techniques are presented in different headings of this booklet for
cleansing the respiratory tract, normalizing the functions of the respiratory system,
purifying the subtle channels of Prāṇāyāma, bringing balance in the Prāṇamaya
Koṣa and gaining deeper and subtler insights for the control of Prāṇa.
2.1 OBJECTIVES
In this unit we will introduce the some of the preparatory Kriyās before Prāṇāyāma,
Postures & Mudrās for Prāṇāyāma.
2.2 PREPARATORY KRIYÄS FOR Prāṇāyāma
Anunásika Breathing - Cleansing by inhalation and exhalation
Sthiti: Any Meditative Posture
1. Exhale completely. Inhale through both nostrils and hold the breath for a few
seconds.
70
2. Blast out the air through both nostrils in short bursts, until the lungs are com-
pletely empty. Repeat 5 times.
3. Now close the right nostril using the thumb of the right hand. Inhale, hold
for a few seconds and blast out through left nostril in short bursts of air. Re-
peat several times.
4. Next, close the left nostril using the ring and the little fingers of right hand
in Anunāsika Mudrā. Repeat the above process several times through right
nostril.
5. Repeat the complete process several times using alternately both the nos-
trils. This type of breathing clears the respiratory passages and purifies the
sinuses in the skull.
Mukha DhAuti - Cleansing through a single blast breath
PracticE
1. Spread the legs apart by about 2 feet.
2. Lean forward and place the hands on the knees.
3. Inhale deeply and expel the air forcibly as in a jet through the mouth, con-
tinuously. This is effected by contracting the diaphragm as prolonged exha-
lation.
4. Repeat several times.
Mukha BhastrikĀ (Cleansing through hyperventilation)

1. Kneel down, with the heels together and sit erect.
2. Inhale fully.
3. While exhaling in a series of expulsions of the breath through the mouth,
(keeping the lips puckered as if you are going to whistle) bend forward and
rest the head on the ground in front of the knees. The expulsions are done
with the help of the abdominal muscles.
4. Inhale, come up slowly.
5. Repeat several times.
6. The purpose of Mukha Bhastrikā is to reduce the level of carbon di-oxide
present in the body. Also a cleansing practice.
VIPARĪTAKARAÌI KRIYĀ - cleansing in inverted posture
PRACTICE
1. Raise the legs to 90O keeping the knees straight.
71
2. Raise the buttocks and the trunk off the ground by supporting the body with
the hands at the waist to transfer the weight to the arms and elbows. Keep
the elbows as close to each other as possible.
3. Slowly move into the final position of Viparītakaraṇi by raising both legs to
vertical position and maintaining the trunk at an angle of 450 to the ground.
4. In the final position the weight of the body rests on the shoulders, neck and
the elbows, the trunk is at 450 angle to the floor, the legs are straight and
perpendicular to the floor. Note that the chin should not press against the
chest.
5. Close the eyes and feel comfortable.
6. Focus the awareness on the perineum i.e., the area between the anus and the
genitals.
7. Now slowly in a rolling motion, pull the buttocks inwards.
8. Then contract the anal sphincter muscles and pull the anus inwards and up-
wards.
9. Hold it as long as possible with normal breathing.
10. Release the Bandha and then retrace the steps to come down to the supine
Sthiti and rest in Śavāsana for a while.
Note
• Apart from Mūlabandha the following practices can also be done in the final position of
Viparītakaraṇi such as Deep abdominal breathing or Kapālabhāti or Aśvinī Mudrā.
• Mūlabandha can also be performed with Antarkumbhaka (holding the breath after inhala-
tion).
• Practise a few rounds.
• Aśvinī Mudrā, in fact, is a good preparatory practice for Mūlabandha and can be practised
in the following way “Contract the anal sphincter muscles and pull the anus inward and up-
ward. Hold for 2 to 3 seconds. Then relax. Repeat this as many times as you can with normal
breathing. Continue to contract and relax as rhythmically and evenly as possible. Once this
is mastered, Mūlabandha can be performed quite effectively.”
Benefits
It stimulates and tones the uro-genital and excretory systems. Intestinal peristalsis
is also stimulated, relieving constipation and piles. It is also beneficial for anal
fissures, enlarged prostate, urgency and frequency of urination of irritable bladder,
early case of prolapse of uterus, etc.
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2.3 Postures for Prāṇāyāma and Meditation.
vajrĀsana
practiCe
1. Fold the right leg and bring the right heel under the right buttock.
2. Sitting on the right heel, fold the left leg and bring the left heel under the left
buttock.
3. Sit erect comfortably with the buttocks resting on both the heels and palms
resting on the thighs.
Note
In the final posture the soles of the feet face upwards, heels are kept together and the entire weight
of the body is felt on the back of the feet.
siddhĀsana (For men)

SiddhAyoni ĀSANA (For women)
practice
1. Bend the right leg completely at the knees and place the foot under the left
thigh with the heels pressed against the perineum.
2. Bend the left leg at the knee and place the left heel on the right heel.
3. Tuck the toe of the left foot into the fold of the right knee.
4. Push the right hand into the fold of the left knee and pull up the right
big toe to ensure that it is kept pressed against the left inner thigh.
5. Make sure that both the knees are resting on the ground.
6. Sit erect with hands resting on the thighs in Cin Mudrā with elbows bent.
Note
Although the posture is exactly the same, it gets the name Siddhayoni Āsana in women and
Siddhāsana in men.
Benefits
Erects the spine. It is very useful for maintaining Brahmacarya and brings stability
to the mind.
Limitations
It has no limitations.
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SUKHĀSANA
Sthiti: Sit in Daṇḍāsana
practice
1. Fold the legs and cross them to place the feet under opposite legs.
2. Sit comfortably with spine erect. The hands rest on the thighs in Cin Mudrā
with the elbows bent.
Note
Here the knees do not touch the ground.
Benefits
Erects the spine. It is one of the simple meditative posture and brings stability to the
mind.
Limitations
PadmĀsana
practiCe
1. Draw the right leg along the ground and bend the knee.
2. Place the right foot on the left thigh near the left groin.
3. In the same way bring the left foot on the right thigh near the right groin.
4. The soles of both feet are turned upwards with the heels almost meeting each
other in front of the pelvic bones.
5. Sit erect with hands on the thighs in Cin Mudrā with elbows bent.
Benefits
Erects the spine. Its symmetrical posture brings stability to the mind.
Limitations
2.4 Mudrās for Prāṇāyāma and
Meditation
Cin MUDRĀ
1. Touch the tips of the thumbs
with the tips of the forefin-
gers.
2. Keep the other fingers
straight.
3. Rest the hands on thighs with
the palms upwards.
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CINMAYA MudrĀ
1. The tips of the forefingers touch
the tips of the thumbs and all
other fingers are folded in to the
hollow of the palms.
2. Rest them on the thighs.
ĀDI MudrĀ
1. Make fists of both hands with the
thumbs tucked in.
2. Rest the fists on the thighs.
BRAHMA MUDRĀ
Make fists of both palms with the thumb
tucked in and place them on either side
of the navel with the palms facing
upwards and the knuckles touching each
other.
Note
Keep the elbows bent to ensure relaxed arm
position in all the above Mudrās.
NĀSIKĀ MudrĀ
1. Fold the index and middle fingers of the right
hand into the centre of the palm.
2. Use the thumb to gently close the right nos-
tril. Use the ring and the little finger combi-
nation to close the left nostril.
Note
This Mudrā is used during different types of uninostril

Prāṇāyāma. During alternate nostril breathing when you need
to change the fingers to close the alternate nostrils, make sure
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that the pressure exerted on the nostril is very gentle. While changing the nostrils, the movement of
the hand should be a gentle rotation.
2.5 Preparatory practices for Prāṇāyāma

CLEANSING BREATHING (KAPĀLABHĀTI KRIYĀ)
1. Sit in any meditative posture.
2. Keep your spine and neck erect perfectly vertical to the ground.
3. Close the eyes and collapse the shoulders.
4. Relax the whole body completely.
practice
1. Practice rapid breathing with active and forceful exhalation and passive in-
halation.
2. During each exhalation, blast out the air by vigorous flapping movements of
the abdomen in quick succession.
3. Inhale passively by relaxing the abdominal muscles at the end of each exha-
lation.
4. Repeat the exhalation as quickly as possible at the rate of 60 strokes per min-
ute.
5. At the end of one minute, stop the practice.
6. Now observe an automatic suspension of breath. In fact, there will be no urge
for breathing for a few seconds.
7. Simultaneously the mind may experience a deep state of silence. Enjoy this
state of deep rest and freshness.
8. Wait until the breathing comes back to normal.
Note
• Throughout the entire practice the spine must be kept erect without any movement of the
trunk, neck or the face.
• It is important to learn to allow the inhalation to happen automatically by relaxing the ab-
dominal muscles at the end of each quick exhalation.
• Kapālabhāti can be practiced through alternate nostrils by alternately closing the right and
left nostrils in Nāsikā Mudrā.
• In the beginning it may not be possible to practice continuously at the rate of 60 strokes per
minute. Therefore, one can start at the rate of 10 to 20 strokes per minute and repeat it 2 to
3 rounds with normal breathing intervals of a few seconds. With regular daily practice you
can increase the speed to 60-120 strokes per minute.
• Persons with high BP, heart problems, vertigo, epilepsy, hernia, slip disc and spondylosis
should avoid this practice. Women during menses and later months of pregnancy should
also avoid this practice.
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Benefits
• Physical
Brain cells are invigorated. It brings brightness to the face with regular practice.
It balances and strengthens the nervous system. It removes the drowsiness from
the body.
• Therapeutic
It provides a nice massage to all the abdominal organs. People with digestive
problems are highly benefited. It cleanses the lungs and also the entire respiratory
tract. It is good for asthmatics and for other respiratory disorders.
• Spiritual
It removes the distractions of the mind and prepares it for meditation. The
practitioner achieves a state of Kevala Kumbhaka, i.e. automatic cessation of
breath.
• Limitations
Practice of Kapālabhāti is to be avoided in case of moderate and severe High
Blood Pressure. Ischemic Heart Disease, Vertigo, Epilepsy, Hernia, Gastric
Ulcer, Slip Disc and Spondylosis. Women during menses and advanced stage of
pregnancy should avoid it.
2.6 Summary
In this unit we have given preparatory Kriyās – Kapālabhāti before Prāṇāyāma,
Postures & Mudrās for Prāṇāyāma.
2.7 Review Session
a) Could you blast out air through both the nostrils in short bursts in Anunāsika
Breathing?
b) Did you enjoy the Kevala kumbhaka after Kapālabhāti?
c) Write your experience with Kapālabhāti Kriyā and number of strokes you
could achieve.
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Unit- 3
Prāṇayāma
STRUCTURE
3.0 Introduction
3.1 Objectives
3.2 Vitalizing Prāṇayāma
3.3 Vibhāgīya Śvasana (Sectional Breathing)
3.4 Balancing Prāṇayāma
3.5 Cooling Prāṇayāma
3.6 Resounding Prāṇāyāma
3.7 Summary
3.8 Review Sessions
3.0 Introduction
In Praśnopaniṣad, Prāṇa is defined as that basic entity from which the whole universe
is made. Matter is its grossest manifestation, whereas, mind is the subtle one and
higher states of consciousness are the subtler manifestations of Prāṇa.
Some Teaching Tips
1. Opening up the blocked nostrils: Often it is experienced that one of the
nostrils is blocked. This may be due to cold or deviated septum or Prāṇic
imbalances. Following techniques often help them.
a) Often jogging releases the nasal blocks.
b) Use Neti or Kapālabhāti, if necessary.
c) Sit in Pādadhérāsana (breath balancing pose)) for a few minutes i.e. sit in
Vajrāsana, cross the arms in front of the chest, place the hands under the
opposite arm pits with thumbs pointing upwards. If only one nostril is
blocked or partially blocked, place the hand of that side underneath the
opposite arm pit. Maintain the pressure for a minute or two.
2. Use least pressure on the nostrils. Ultimate aim is to use no fingers but to
move the breath at will.
3. Emphasize breathing as it is difficult to learn but it is the most useful
practice.
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4. Steps of introduction are same as Yogāsanas.
5. Can be practiced anytime of the day on empty stomach.
3.1 OBJECTIVES
In this unit we will discuss about the various types of Prāṇāyāma, its benefits and
limitations.
3.2 VITALIZING PRĀṆĀYĀMA
Both Bhastrikā and Kapālabhāti are vitalizing Prāṇāyāma. The overall effects of
both are as below:
1. Cleansing, activating and revitalizing of different systems.
2. Moving from Tamas to Rajas.
BHASTRIKĀ PRĀṆĀYĀMA
The term Éiôka(Bhastrikā) means ‘bellows’. We use chest as bellows to have forceful
inhalations and exhalations.
Technique
1. Sit in Vajrāsana or Padmāsana with spine erect.
2. Relax the whole body and face with a smile.
3. Inhale and exhale by expanding and compressing the chest vigorously like
bellows. The speed of breathing should reach 120 strokes per minute when
learnt fully. In the beginning it could be slower. But concentrate on full
inhalations and exhalations.
4. Stop after ten strokes. (The Gheraṇḍa Saṁhitā prescribes 20 strokes in the
cleansing part instead of 10 strokes described here.)
5. The breath stops automatically. Let it remain suspended as long as possible.
Do not exert. Enjoy the cessation of breath and thereby let the breath stop
longer and longer.
There are two distinct parts in Bhastrikā. The first ‘Kriyā’ and second Prāṇāyāma,
the cleansing and the slowing down parts. Hence, Bhastrikā is called a bridge
between Kriyās and Prāṇāyāma. Depending on the duration of stoppage of breath
(Kumbhaka), Bhastrikā acts as Kriyā or normalizing of breath practice or Prāṇāyāma.
Bhastrikā can be called a Prāṇāyāma if the Kumbhaka duration is sufficiently long.
Benefits
1. Great freshness and agility are experienced in Bhastrikā. It is not only shat-
tering of Tamas and stagnation but also reduction of overtone and hyper-
sensitivities to increase the functional efficiency of the cells.
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2. This is a fine practice to remedy some of the dangerous effects of
Kumbhaka practice done wrongly.
Precautions
Bhastrikā should be practiced with:
1. Empty stomach
2. Spine erect and body symmetrical, and by
3. Normal healthy persons (hypertensive’s or patients of IHD should perform
under expert guidance only).
3.2. VIBHĀGĪYA ŚVASANA (SECTIONAL BREATHING)
This is a preparatory breathing practice for Prāṇāyāma. It corrects the wrong
breathing pattern and increases the vital capacity of the lungs. It has four practices:
Abdominal (Diaphragmatic) Breathing (Adhama)
Sthiti: Vajrāsana
practiCe
1. Place the hands resting on the thighs in Cin
Mudrā.
2. Inhale, (Pūraka) deeply, slowly and continu-
ously, the abdomen bulges out.
3. Before exhaling stop the breath for a few sec-
onds effortlessly.
4. Exhale, (Recaka) the abdomen is drawn in-
wards continuously and slowly.
5. Before the breath is reversed, stop the breath
for a second.
6. Repeat this breathing cycle five times.
7. There should be no jerks in the whole pro-
cess. It should be smooth, continuous and
relaxing.
Note
In abdominal breathing the air fills the lower lobes of the lungs. Avoid movement of the chest.
80
Thoracic (Intercostal) Breathing (Madhyama)
Sthiti: Vajrāsana
practice
1. Place the hands resting on the thighs in Cin-
maya Mudrā.
2. While inhaling, expand the chest cage for-
wards, outwards and upwards.
3. While exhaling relax the chest wall and return
to resting position.
Note
Avoid movements of abdomen.
Upper Lobar (Clavicular) Breathing (Ādi Śvāsa)

Sthiti: Vajrāsana
practice
2. Place the hands resting on thighs in Ādi
Mudrā.
3. While inhaling raise the collar bones and
shoulders upwards and backwards.
4. While exhaling drop down the shoulders to
the resting position.
Note
Try and avoid movements of the abdomen and chest.
Full Yogic Breathing

Full yogic breathing is a combination of all the three
sections of sectional breathing.
Sthiti: Vajrāsana
practiCe
1. Place the hands resting on the abdomen at the navel in Brahma Mudrā.
2. During inhalation, the Adhama, Madhyama and Ādya Prāṇāyāma occur
sequentially.
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3. Now exhale in the same sequence (ab-
dominal, chest and clavicular).
Note
• The whole process should be relaxing
and comfortable, without any tension on
the face.
• Roughly gauge the time of your inhalation
and exhalation. Take one third of your in-
halation time for Adhama, one third for
Madhyama and one third for Ādya.
Follow the same sequence and timing for
exhalation.
1. This exercise can be performed - lying
down in Śavāsana or sitting in a cross-
legged position with head, neck and
spine erect.
2. All breathings should be performed
through the nose and not through the
mouth.
3. As you increase the number of rounds of Full Yogic Breathing day after day,
you will come to develop this practice as an automatic and normal function
of the body.
Benefits
The purpose of this practice is to make the practitioner aware of the three different
components of respiration (Abdominal, Thoracic and Clavicular) and incorporate
them into Full Yogic Breathing.
Even 10 minutes of Full Yogic Breathing daily can work wonders.
• You acquire more power and vitality,
• Calmness in daily activities,
• Thinking and clarity of thought improve,
• When you feel tired or angry, practice of full yogic breathing will help in
calming down your mind and revitalizing it.
Limitations
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SŪRYA ANULOMA VILOMA PRĀṆĀYĀMA
Sthiti: Vajrāsana
practiCe
1. Adopt Nāsikā Mudrā with your right hand.
2. Close the left nostril with the little and ring fingers
of Nāsikā Mudrā.
3. Inhale and exhale slowly through the right nostril
(Sūrya Nāḍī) only.
4. Keep the left nostril closed all the time during the
practice.
5. One cycle of inhalation and exhalation forms one
round.
6. Practice nine rounds.
Note
• Time taken for exhalation should be longer than inhalation.
• Depression patients may practice these Prāṇāyāma 27 rounds before breakfast, lunch, din-
ner and before sleep (4 times a day).
CANDRA ANULOMA VILOMA PRĀṆĀYĀMA

Sthiti: Vajrāsana
practiCe
1. Adopt Nāsikā Mudrā with your right hand.
2. Close the right nostril with the tip of the thumb.
3. Inhale and exhale slowly through the left nostril (Candra Nāḍī) only.
4. Keep the right nostril closed all the time during the practice.
5. One cycle of inhalation and exhalation forms one round.
6. Practice nine rounds.
Note
1. Time taken for exhalation should be longer than inhalation.
2. Anxiety patients may practice this Prāṇāyāma 27 rounds before breakfast, lunch,
dinner and before sleep (4 times a day).
Benefits
(For Sūrya anuloma viloma and Candra Anuloma Viloma Prāṇāyāma)
83
• Physical
These Prāṇāyāmas help in clearing of the nasal passages. With regular and long
practice, flow of breath through each of the nostrils becomes smooth and slow.
• Therapeutic
It is very useful for nasal allergy and Deviated Nasal Spectrum (DNS). Sūrya
anuloma viloma helps in reducing the obesity effectively and Candra Anuloma
Viloma help in increasing weight.
For specific significant improvement, the recommended schedule is to have
twenty-seven rounds of this Prāṇāyāma four times a day (before breakfast,
lunch, dinner and before going to bed). Systematic practices have benefited large
number of obese and under-weight persons to achieve normal weight.
• Spiritual
Cleaning of Sūrya and Candra Nāḍīs the first
step to bring the balance between the two
Nāḍīs. They aid in unfolding of the inner
layers of consciousness.
• Limitations
For Sūrya Anuloma Viloma Prāṇāyāma,
people suffering from high blood pressure,
any heart disease and underweight problem
should avoid this practice.
For Chandra Anuloma Viloma Prāṇāyāma,
people suffering from obesity and any type
of allergy should avoid it.
3.4 BALANCING PRĀṆĀYĀMA
NĀÒĪ ŚUDDHI PRĀṆĀYĀMA
Sthiti: Vajrāsana
practiCe
2. Adopt Nāsikā Mudrā.
3. Close the right nostril with the right thumb and exhale completely through
the (left) nostril. Then inhale deeply through the same left nostril.
4. Close the left nostril with your ring and little finger of the Nāsikā Mudrā,
release the right nostril. Now exhale slowly and completely through the right
nostril.
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5. Inhale deeply through the same (right) nostril. Then close the right nos-
tril and exhale through the left nostril. This is one round of Nāḍī Śuddhi
Prāṇāyāma.
6. Repeat nine rounds.
Note
• This practice helps to maintain balance between Nāḍīs.
• If you feel headache, heaviness of the head, giddiness, uneasiness etc. while doing this
practice it means you are exerting much pressure on the lungs.
• The first symptoms of correct practice are the feeling of freshness, energy and lightness
of the body and mind.
Benefits
• Physical
It promotes balance between the two nostrils apart from cleansing the nasal
tract. It increases the vitality. Metabolic rate decreases as in case of all other
Prāṇāyāma practices. It increases the digestive fire and appetite.
• Therapeutic
It lowers the levels of stress and anxiety by harmonizing the Prāṇas. It is
beneficial in respiratory disorders such as Bronchial Asthma, Nasal allergy,
Bronchitis etc.
• Spiritual
It induces tranquility, clarity of thought and concentration. It clears Prāṇic
blockages and balances Iḍā Piṅgalā Nāḍīs, causing Suṣumnā Nāḍī to flow
which leads to deep states of meditation and spiritual awakening. It helps to
maintain Brahmacarya which is a pre-requisite for spiritual progress.
Limitations
No Limitations.
3.5 UJJAYI PRĀṆĀYĀMA

1. sit it any comfortable meditative posture.
2. Close the eyes and relax the whole body.
3. be aware of breath in the nostrils.
4. Transfer awareness of breath to throat after sometime.
5. Feel inhalation and exhalation through the throat.
6. Gently contract the glottis so that soft snoring sound is produced.
7. Practise 10 rounds.
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Note:
Ujjayi Prāṇāyāma may be performed with Khecari Mudrā. (folding of the tongue backward to touch
the upper palate)
Benefits:
1. It is tranquilizing Prāṇāyāma. It calms down the mind.
2. It is useful to the person suffering from Hypertension.
3. It relieves Insomnia.
3.6 COOLING PRĀṆĀYĀMA

ŚĪTALĪ PRĀṆĀYĀMA
Sthiti: Vajrāsana
practiCe
1. Place the palms resting on the
thighs.
2. Stretch the tongue forward partly
out of the mouth and fold it so as
to resemble the beak of a crow.
3. Slowly suck in the air through the
beak and feel the jet of cool air
passing down the throat into the
lungs.
4. Slowly exhale through the nostrils,
feeling the movement of warm air all the way up from the lungs through the
throat and the nasal passages.
5. This completes one round of Śītalī Prāṇāyāma.
SĪTKĀRI PRĀṆĀYĀMA
Sthiti: Vajrāsana
practiCe
1. Place the palms resting on the thighs.
2. Fold the tip of the tongue inward horizontally. The folded tongue slightly
comes out between the two rows of teeth and provides a narrow opening
on both sides.
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3. Slowly suck the air in through the
two sides of the tongue. Feel the cool
stream of air diffusing throughout the
mouth and throat into the lungs.
4. Exhale slowly through both nostrils.
Feel the warmth of the exhaled air.
5. This completes one round of Sītkāri.
SADANTA PRĀṆĀYĀMA
practiCe
1. Place the palms resting on the thighs.
2. Let the upper set of teeth touch the low-
er set of teeth.
3. Keep the tip of the tongue just behind
the teeth.
4. Inhale through the crevices of the teeth
and feel the cool air moving slowly and
continuously into the mouth and pass-
ing down the throat into the lungs.
5. The warm air is exhaled out slowly
through both the nostrils. Feel the
warmth of exhaled air.
6. This completes one round of Sadanta.
Benefits
• Physical
They induce muscular relaxation and an over-all cooling effect. They soothen
the eyes, ears and purify the blood. They quench the thirst, appease hunger
and generate a feeling of satisfaction. The taste buds and the mouth are
sensitized.
• Therapeutic
Allergies due to cold can be effectively overcome by prolonged practice.
They help in reducing tensions and stresses and induce mental tranquility.
Sītkāri and Sadanta keep the teeth and gums healthy. They help reduce blood
pressure and acidity in stomach. They cure chronic dyspepsia (indigestion),
various chronic skin diseases, and releases even very subtle tensions.
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• Spiritual
Expansion of awareness - a facet of spiritual growth - takes place as you
move from Śītalī (linear awareness) to Sītkāri (surface awareness) and then
to Sadanta (3-D awareness).
Limitations
People with Low Blood Pressure should avoid. People suffering from cold, sore
throat, bronchitis etc. should avoid. Practitioners with sensitive teeth, missing
teeth or dentures should avoid Sītkāri and Sadanta. Instead they can practice Śītalī.
Generally, avoid in winter or in cool climates.
3.6 RESOUNDING PRĀṆĀYĀMA
BHRĀMARĪ PRĀṆĀYĀMA
Preparatary practice of M-kāra and N-kāra:
1. In order to chant M-Kāra, you can chant any word ending with ‘M’ such as
‘Om’, ‘Mum’, ‘Swim’, etc. but stretch the ‘M’ part only. This will result in
‘M-kāra chanting.
2. Chant ‘MM’ a few times and observe that your lips are closed, rows of teeth
are separated and the tongue is just behind the lower set of teeth. (M-kāra)
3. In order to chant N-Kāra, you can chant any word ending with ‘N’ such as
‘King’, ‘Ring’, ‘Sing’ etc and strength the ‘N’ part only. This results in the
‘N-Kāra’ chanting.
4. Chant ‘NN’ a few times and note that your lips are separated during this
chanting.
5. While practicing Bhrāmaré, we need to use this sound of ‘N-Kāra’ and not
‘M-kāra’ whereas while practicing nādānusandhāna we use the M-kāra’
Benefits
• Physical
Creates a soothing effect on the nervous system. Cultures the voice and
increases the melody.
• Therapeutic
Relieves stress and cerebral tension. Reduces anger, anxiety, insomnia and
blood pressure. Good for all psychosomatic problems as it reduces the
stresses and tensions. Eliminates throat ailments (tonsils, pains etc.) Speeds
up healing of tissue and so may be practised after surgery.
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• Spiritual
Develop the dimensional 3-D awareness. It aids in expanding the mind
towards all pervasive awareness. It induces a meditative state by harmonizing
the mind and directing the awareness in words.
BHRĀMARĪ PRĀṆAYĀMA
Sthiti: Vajrāsana
practiCe
1. Assume Cin mudra.
2. Inhale deeply.
3. Exhaling, produce a low pitched sound resembling
the humming of a female bee.
4. Feel the vibrations in the entire head.
5. This is one round.
Note
• During the practice of Bhrāmaré use ‘N-Kāra’ and not ‘M-Kāra’.
• Touch the tongue to upper (hard) palate.
• Initially the sound vibration is felt more at the throat region only.
• With long practice try to feel the strong vibrations in the entire head region
along with its resonating effect throughout the body.
• In the beginning, 5 to 10 rounds of Bhrāmaré is sufficient. Slowly increase to
10 to 15 minutes.
• It can be practiced at any time to relieve mental tension.
NĀDĀNUSANDHĀNA
(A-kāra, U-kāra, M-kāra, A-U-M)
A- kāra Chanting
Sthiti: Vajrāsana
practice
1. Sit in any meditative posture and adopt cin-mudrā.
2. Feel completely relaxed and close your eyes.
3. Inhale slowly and completely.
4. While exhaling chant ‘AAA’ in a low pitch.
5. Feel the sound resonance in the abdomen and the lower parts of the body.
6. Repeat nine times.
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U-kāra Chanting
Sthiti: Vajrāsana
practiCe
2. Adopt cinmaya mudrā.
3. Inhale slowly and completely. While exhaling, chant “UUU” in a loud
pitch.
4. Feel the sound resonance in the chest and the middle part of the body.
M-kāra Chanting
Sthiti: Vajrāsana
practiCe
2. Adopt Ādi mudrā.
3. Inhale slowly and completely.
4. While exhaling chant ‘MMM’ in a low pitch.
5. Feel the sound resonance in the entire head region.
A-U-M Chanting
Sthiti: Vajrāsana
practiCe
2. Adopt Brahma mudrā.
3. Inhale slowly and completely, fill the lungs.
4. While exhaling chant ‘A-U-M’ in a low pitch.
5. Feel the sound resonance throughout the body.
Note
• Different sounds like A, U, M & AUM are produced loudly so that they generate a fine
resonance all over the body. (Resonance will occur only when the frequency of the
generated sound matches with the natural frequency of the body).
• These resonant sounds act as stimulations and the post-resonance silence deepens the
awareness and releases even very subtle tensions.
• Therefore, while producing different sounds (A, U, M, & AUM) try to adjust the pitch
in such a way that a fine resonance is achieved.
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3.7 SUMMARY
In this unit we have introduced you to various types of Prāṇayāmas.
3.8 REVIEW SESSIONS
a) Could you balance the breath between the two nostrils in Nāãé Ùodhana
Prāṇayāma?
b) Could you feel the resonance in Bhrāmaré Prāṇayāma?
c) Were you able to synchronize the hand movements with the breathing in
breathing practices?
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Unit- 4
KRIYĀS - CLEANSING TECHNIQUE
STRUCTURE
4.0 Introduction
4.1 Objectives
4.2 Trāöaka
4.3 Neti
4.4 Dhouti
4.5 Nauli
4.6 Laghu çaṅkhaprakṣālana
4.7 Summary
4.8 Review Session
4.0 Introduction
Kriyās are cleansing practices. In that sense, we all practice Kriyās daily – bathing,
washing the face, brushing the teeth, all are Kriyās. But yoga Kriyās refer to special
yoga techniques meant to cleanse the inner organs, developed by the yogés. Among
several Kriyās available in the yogic lore six major Kriyās called ṣhad Kriyās are
quite comprehensive.
They are:
1. Trāöaka for eyesight.
2. Neti for upper nasal tract (from throat to nostrils).
3. Kapālabhāti for lower respiratory tract (from nostrils to lungs).
4. Dhouti for upper gastrointestinal tract (GIT) upto stomach.
5. Nauli or abdominal viscera. (Agnisāra is the preparatory phase for Nauli).
6. Basti for lower gastrointestinal tract (GIT), especially the rectum. (for
çaṅkhaprakṣālana the entire GIT).
The objectives of Yoga Kriyās are to -
• Cleanse the inner tracts namely the optical path, respiratory tract and GIT
and thereby refresh the inner passages. Tardiness is removed thereby.
• Develop an inner awareness.
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• Desensitize the possible hypersensitive reactions in the pathways.
• Build the stamina and forbearance capacity.
4.1 OBJECTIVES
In this unit we will be learning the techniques of some Kriyās.
4.2 Trāöaka
Preparations
1. Get candles, candle stand and match box.
2. Wash your eyes with cool and clean water (with eye cup if available) before
starting the practice for good result.
3. When you practice in a group, sit around the candle stand, making a circle
at sufficient distance from the candle stand (1.5 to 2 meters). The maximum
number of participants in a group around could be about ten. Keep the candle
at the same level as the eyes.
4. Arrange a few chairs for those who are not able to sit on the ground.
Instructions:
1. Sit in any comfortable meditative posture, if necessary you may sit in a
chair.
2. Remove your glasses and wrist watches.
3. Keep your spine, neck and head in a line. Collapse your shoulders.
4. Close the eyes and adopt Namaskāra Mudrā’.
5. Maintain a smile on your face throughout the practice.
6. Calm down your mind. Observe your body & breath.
7. Begin the session by chanting the verse from the Upanisads praying for the
welfare of the teacher and the student.
Starting Prayer:
` sh navvtu, sh naE Éun´…, sh vIy¡ krvavhE, tejiSvnavxItmStu ma iviÖ;avhE.
` zaiNt> zaiNt> zaiNt>.
om sahanāvavatu| saha nau bhunaktu| saha vīryaṁ karavāvahai| tejasvi nā
vadhītamastu| mā vidviṣāvahai||
om śāntiḥ śāntiḥ śāntiḥ ||
May he protect us both (i.e., the teacher and the student). May he nourish us both.
May we both work together with great energy. May our study be enlightening and
fruitful. May we not hate each other. Om Peace, Peace, Peace.
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1. Gently take your hands behind the back, catch the right wrist with left palm,
make a loose fist with the right hand and feel the pulse of right hand using
your fingers of left hand.
2. As you exhale, gently bend forwards to touch the ground and surrender to
the Almighty.
3. Come back as you inhale.
Preparatory Eye Exercises
Up and Down Or Vertical Movements
1. Open your eyes with a few blinks.
2. Gently move your eyeballs up-down, up-down, up-down, continue another
seven rounds (counting mentally). Move your eyeballs smoothly and
continuously. Try to avoid jerky movements and keep your head steady,
practise at your own pace. Practice palming.
Right and left or horizontal movement of eyeballs.
1. Gently open your eyes with a few blinks.
2. Gently move your eyeballs right-left, right-left, right-left; continue seven
more rounds. Move your eyeballs smoothly and continuously. Try to avoid
jerky movements and keep your head steady, practice at your own pace.
3. After completing ten rounds gently stop
the practice and close your eyes.
4. Rub your palms against each other, form a
cup of your palms and cover your eyes.
5. Practice simple palming. Do not touch the
eyelids with your palms directly. Relax
your eye muscles completely. Relax for a
while.
6. Feel the warmth and darkness in your
eyes. Make sure that your eyes are totally
in dark.
7. After sufficient relaxation, gently drop
your hands down.
8. Feel the cool sensation around the eyeballs.
Relax for a few seconds. Do not open your
eyes immediately.
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Diagonal movement of eyeballs (two directions).
2. Gently move your eyeballs to extreme right-up, extreme left-down; right-up,
left-down; right-up, left-down; continue another seven rounds. As you move
the eyeballs smoothly and continuously to extreme right-up and extreme left-
down positions, try to avoid jerky movements and keep your head steady,
practice at your own pace.
3. After completing ten rounds gently stop the practice and close your eyes.
4. Rub your palms against each other, form a cup of your palms and cover your
eyes.
5. Give press and release palming. As you inhale deeply, press the palms around
the eyes. As you exhale completely, release the pressure, continue four more
rounds, count mentally. Do not press the eyeballs with your palms directly.
Relax your eye muscles completely.
6. After completing five rounds, gently drop your hands down.
7. Feel the cool sensation around the eyeballs. Relax for a few seconds. Do not
open your eyes immediately.
Diagonal movement in the opposite direction
2. Gently move your eyeballs left-up, right-down; left-up, right-down; left-
up, right-down; continue another seven rounds as you move the eyeballs
smoothly and continuously to extreme left up and extreme right-down.
Try to avoid jerky movements and keep your head steady, practise at your
own pace.
eyes.
5. Give press and release palming.
Rotational movement of the eyeballs - clockwise and anti-clockwise clockwise
movement
1. Now, let us proceed to rotational movement of the eyeballs.
3. Gently move your eyeballs to the left, up, right, down; left, up, right, down;
left, up, right, down, continue another seven rounds; count mentally. Move
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your eyeballs clockwise, smoothly and continuously, according to your own
pace. Try to avoid jerky, sudden movements and keep the head steady.
eyes.
6. Here give constant pressure palming. Press constantly around the eyeballs
with your palms. Inhale deeply and exhale completely. Do not press on the
eyeballs. Relax your eye muscles completely.
7. After completing five rounds of deep slow breathing, gently drop your hands
down.
Anti-clockwise movement
1. Now, proceed to anti-clockwise rotation of the eyeballs.
3. Gently move your eyeballs in anti-clockwise direction - right, up; left, down;
right,up; left, down; right, up, left, down; continue to move your eyeball
smoothly and continuously at your own pace anti-clockwise. Try to avoid
jerky sudden movements and keep your head steady.
eyes.
6. Give constant pressure palming.
7. If you feel like changing your position, you may do so. Take rest for some
times before you start Jyoti Trātaka.
JYOTI Trāöaka (in three stages)
Step I: Effortless Gazing or Focusing
at flame
1. Let us start Stage-I of Jyoti
Trāöaka i.e.,“Effortless gazing
or Focussing”.
2. Gently open your eyes with
a few blinks and look at the
floor. Do not look at the flame
directly.
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3. Slowly shift your vision to the base of the candle stand, then move to top
of the stand, then to the candle and then slowly look at flame of the candle.
Now, start gazing at the whole flame without any effort. Do not blink your
eyes. There may be a few irritating sensations, but use your willpower and
gaze in a relaxed way. If tears appear, allow it to flow freely. This is a sign of
good practice. Let the tears wash out the impurities from the eyes. Learn to
ignore the irritation and watering of the eyes.
4. Gaze at the flame about 30 seconds.
5. Slowly close your eyes, rub your palms against each other for a few seconds,
form a cup of your palms and cover your eyeballs.
6. Give press and release palming.
Step II: Intensive focusing at the tip of the wick of the flame
1. Pass on to Stage-II of Jyoti Trāöaka i.e., “Intensive focusing” (Dhāranā) .
2. Gently open your eyes with a few blinks and look at the floor. Do not look at
the flame directly.
3. Slowly shift your vision to the base of the candle stand, then move to top of
the stand, then to the candle and then slowly look at the flame of the candle.
Now, start gazing at the whole flame without any effort.
4. Slowly gaze at the tip of the wick of candle, the small black cord. Focus your
attention at one point. This is a practice of focusing and concentration. Keep
on gazing, use your willpower. Let the tears come out and try not to blink your
eyes. By practice the gaze becomes steady, making the mind one-pointed.
5. Gaze at the flame for about 30 seconds.
6. Slowly close your eyes, rub your palms against each other for a few seconds
then form a cup of your palms and cover your eyeballs.
7. Give constant pressure palming. Press constantly around the eyeballs with
your palms and inhale deeply and exhale completely. Continue four more
rounds. Count mentally. Do not touch the eyeballs with your palms directly.
Relax your eye muscles completely.
Note for Stage-I & II
• Continuously gaze at the flame, no blinking or winking, smooth and effortless gazing.
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• Use your willpower and ignore watering or irritation in the eyes. Gradually increase
the duration of gazing up to 60 seconds over a few weeks of practice.
Step III: De-focusing

1. Let us proceed to Stage-III of Jyoti Trāöaka i.e., “De-focusing”.
2. Gently open your eyes with a few blinks and look at the floor. Do not look at
the flame directly.
3. Slowly shift your vision to the base of the candle stand then move to the
top of the stand, then to the candle and then slowly look at the flame of
the candle. First fix your attention at the flame, then gradually widen your
vision. Slowly de-focus your attention from the flame and have a de-focused
gaze on the flame. With expansive awareness, collect all the details of the
flame such as color of the flame, shape of the flame, and aura around the
flame. Then observe the aura expanding more and more and see the small
light particles around the flame.
4. Recognize the subtle changes achieved by de-focusing.
5. After one minute of de-focusing, gaze or focus on the flame. Slowly close
your eyes and retain the image in your mind. Visualize the flame between
your eyebrows and collect all the details with your eyes closed. When the
image disappears go for palming.
6. This time we combine palming with breathing and bhrāmari. First apply
constant pressure around your eyes, then inhale and chant bhrāmari Mm....;
feel the vibrations of bhrāmari throughout the body; repeat the same.
7. Inhale - chant Mm.... as you exhale, inhale Mm...., inhale Mm.... and the
last round inhale Mm....; feel the sound resonance in the entire head region
specially round the eye region.
Step IV : Silence
1. Feel the silence and relax for a while. After sufficient relaxation, gently drop
your hands down. Sit quiet for some time and feel the deep comforting effect
of the practice. Be aware of the changes taking place inside you. Recognize
that the mind has become completely calm; your concentration, willpower
and sharpness of eyesight have improved.
2. Gently bring your hands behind the back, catch hold of the right wrist with
your left palm, make a loose fist with the right hand and feel the pulse of the
right hand.
3. As you exhale, gently bend down towards the floor and surrender to the
Almighty.
4. Come back as you inhale.
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5. Gently give a feather massage around the eye muscles with three fingers
(index, middle and ring fingers).
Tips for Practitioners
1. This is to be practiced in the dark preferably in the evening.
2. Remove glasses, wrist watches, and belts and make yourself comfortable in
the posture.
3. Sit with your head, neck and spine upright. Always open the eyes with a few
blinks.
4. During eye exercises you must not move your head and must carry on eyeball
movement only.
5. During Jyoti Trāöaka, when you open the eyes, don’t look at the flame right
away. Start looking at the floor and then slowly bring your gaze onto the
flame.
6. During palming don’t let the palms touch or press the eyeballs.
7. During palming breathing should be very slow, deep and with awareness.
8. Palms are placed in such a way that there is complete darkness to the eyes.
9. The facial muscles, eyebrows and eyelids should remain totally relaxed with
a beautiful smile on the face.
10. Trāöaka should be performed after āsanas and prāṇāyāmas.
11. Trāöaka must be practiced on a steady flame.
12. The practitioner should always avoid undue strain to the eyes.
BENEFITS
• Physical
It keeps away the eyestrain by improving the stamina of eye muscles and by
giving deep relaxation to them. It makes the eyes clear, bright and radiant. It
cleanses the tear glands and purifies the optical system.
• Therapeutic
Errors of refraction get corrected. It strengthens the ability of the lens to adjust
better to distances. It balances the nervous system, relieving nervous tension,
anxiety, depression and insomnia.
• Spiritual
It helps to develop intense concentration and improves memory. It helps to
develop a strong will-power. It is an excellent preparation for meditation.
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LIMITATIONS
Epileptics should avoid gazing of flickering candle flames. They can, however,
choose a totally steady object to gaze on. If you are a sensitive person who has
insomnia, this practice at night makes your mind too widely awakened and difficult
to go to sleep. Hence you can practise Trāöaka one hour before going to bed. In case
of tension headache, one may avoid this practice, as it may tend to aggravate the
pain.
4.3 Neti
Jala Neti (Cleaning the nasal passage)
practice
1. Add about half a teaspoon of salt to a Neti
Pot full of sterile lukewarm water.
2. Stand with the legs apart
3. Hold the Neti pot in your right hand.
4. Insert the nozzle of the Neti pot into the right
nostril.
5. Keep the mouth open and breathe freely
through the mouth.
6. Tilt the head first slightly backwards, then
forwards and sideward to the left so that the water from the pot enters the
right nostril and comes out through the left by gravity. Allow the flow till the
pot is empty.
7. Repeat the same on the left side.
8. To clear the nasal passages of the remaining water, blow out the water by
active exhalation through alternate nostrils as in Kapālabhāti.
Benefits
It helps to clear nasal passages. Removes cold, hypersensitivity, headache, sinusitis,
bronchitis and stimulates olfactory nerves.
Limitations
Neti should be avoided if you have had a recent ear infection or nasal septum
operation. Also avoid neti for a few days after a bleeding nose.
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Sūtra Neti or Rubber Catheter Neti
practice
1. Insert the blunt end of a thin soft rubber
catheter horizontally into the right nostril.
2. Gently push it along the floor of the nose
until the tip is felt in the back of the throat.
3. Insert the right index and the middle finger
through the mouth and catch the tip of the
catheter at the back of the throat.
4. Pull it out through the mouth and gently
massage the nasal passage by catching the
two ends of the tube.
5. Remove the catheter through the nose.
Note
• Take care not to push the catheter vertically into the nostril.
• Before you start this practice, cut and trim the nails of the fingers to be used for inserting
in the mouth, as it may injure the throat when you are trying to grasp the tip of catheter
in the throat.
Benefits
Clears the nose and pharynx. Tremendous willpower is increased in process of
catheter insertion. Desensitizes dust pollution in nasal allergy patients.
Limitations
Same limitations as jalaneti including, back pain, hypertension, cardiac problems.
Avoid during latter part of pregnancy.
Sitkarma kapāla Neti
This is similar to Jala Neti, with the difference that the water comes out of
mouth instead of through the opposite nostril.
Vyutkarma kapāla Neti
1. Take a mouthful of luke-warm saline water.
2. Bend forwards and relax the soft palate so that the water comes out of the
nose.
3. Neti kriya is to be followed by a few rounds of Kapālabhāti, so as to keep the
nasal passage clear.
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Benefits
Neti, in general, purifies most structures in the head and neck. Neti not only clears the
nasal passages but also renders the nose resistant to many irritants like water, cotton,
rubber, ghee, milk etc. Hence it is very helpful in removing the hypersensitivity as
seen in persons suffering from Allergic Rhinitis. Vision becomes more subtle.
4.4 DHOUTI
Vamana Dhouti
practiCe
1. Drink about one and a half liters of
lukewarm saline water (about 1% saline)
as quickly as you can until you feel like
vomiting it out.
2. Churn the stomach by twisting
exercises.
3. Stand with feet apart at shoulder width
and bend the trunk forward forming
an angle of about 80 degrees to the
ground.
4. Now with the help of the middle three
fingers of the right hand, tickle the back
of the throat to vomit out (vaman) all the water.
5. Repeat the process of tickling the throat until no more water comes out which
may mean that all water has been vomited.
6. With continued practice one can stimulate the vomiting sensation and vomit
out the water without using the fingers at the throat.
7. Relax completely in DRT for about 15 to 20 minutes.
8. Have a bland breakfast after about half an hour.
Note
• This is to be done early in the morning on an empty stomach.
• A bland breakfast could preferably consist of Indian Khichadi (rice and lentil-dhal,
cooked with or without salt), along with a tea-spoonful of pure ghee. Avoid coffee or
tea for breakfast.
• With long practice one can learn to vomit all the water as if it is a continuous jet. This
is called Gajakarṇī.
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Daṇḍī Dhouti
practiCe
1. Drink luke-warm saline water as in Vaman
Dhouti.
2. Take a rubber tube (Daṇḍī) about 1cm. in
diameter and about a metre long.
3. Slowly place one end of the tube and swallow
it down the gullet into the stomach. When it
reaches the stomach, slowly bend forward. All
the water will come out by siphon action. Suck in
and bulge out the stomach, if necessary. Remove
the tube gently.
Note
• Drink three liters of lukewarm water and rotate your body by raising hands and head
and shake abdominal muscles - vomit or insert finger at root of tongue, press and
vomit.
• These Kriyās should be performed early in the morning preferably before dawn and
after clearing the bowels.
• Frequency of practice: Normal healthy persons - once a month. Persons with Hyperacidity
- once in 3 days. Persons with Asthma - Once a week, may practice daily for about 3 to
7days during periods of flare up of wheezing with phlegm.
Benefits
1. Vaman dhouti or kunjal kriyā removes hyperacidity.
2. Good for flatulence and dyspepsia (indigestion).
3. Cleanses the stomach of all its contents.
4. Promotes proper functioning of the stomach and prevents hyperacidity.
5. Dhouti kriyā is extremely useful for curing Asthma and bronchitis to clear
the air passages through reflex stimulation for udāna prāṇa.
Limitations
Avoid - in case of severe abdominal pain, abdominal surgery, tonsillitis, hypertension,
ischemic heart diseases and during menstruation.
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Vastra Dhouti
Preparation
1. Use white thin & soft cotton cloth without any
stitches of 5-6cms. width and about 7 to 10
meters long.
2. Place it in a bowl of water on the table in front of
you and stand comfortably in Tāḍāsana.
practiCe
1. Catch one end of the cloth with both hands and
start swallowing slowly with deep awareness
and ease. Drink sips of water along with the
cloth if it does not move on smoothly.
2. Make sure that about 20-25cms of the cloth is left out towards the end.
3. After completing wait for a few seconds, churn the abdomen by movement
or Agnisāra.
4. Lean forward and start pulling out the cloth slowly with ease and
relaxation.
5. If the cloth is not coming out easily, wait, take a deep breath and relax, drink
a few sips of water and then continue.
Note
• Do the practice under supervision of a guide.
• Never pull heavily on the cloth as the food tube (esophagus) may go into a spasm and
make the procedure very strenuous.
4.5 Nauli
Nauli is an abdominal kriya in which isolated
contraction and rolling manipulation of the abdominal
recti muscles (rectus abdominis) which form the front
linear wall of the abdominal cavity are accomplished.
The following are preparations for Nauli.
Uḍḍīyāna Bandha and Agnisāra
practiCe
1. Stand with the legs 2 to 3 feet apart, bend
forwards slightly from the waist and place the
palms on the thighs with the arms straight.
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2. Make yourself quite comfortable in this position.
Stage I: Uḍḍīyāna Bandha
1. Exhale completely through the mouth by vigorously contracting the
abdominal muscles.
2. Simultaneously press the hands against the thighs, tighten the arms,
shoulders, neck muscles and lift up the ribs.
3. As a result of this, the diaphragm automatically rises up, producing a concave
depression of the abdomen. The abdominal wall gets sucked in as if to press
the spine.
4. Hold this condition as long as comfortable.
5. Then inhaling slowly release the abdominal muscles and return to the upright
position.
6. Rest for a while and then go for the next round.
7. Repeat 5 rounds.
Stage II: Agnisāra
1. In the position of Uḍḍīyāna Bandha , move the abdominal wall in and out
vigorously like a pump as many times as you can (while holding the breath
in exhalation).
2. This movement of the abdominal wall is done through mock inhalations &
exhalations i.e., it seems as if one is inhaling and exhaling whereas it is not
so.
3. Then stop the movement of the abdominal wall, release the bandha and while
inhaling come up to Tāḍāsana and relax.
4. Repeat a few times.
Benefits
1. It massages the abdomen, stimulating the associated nerves, strengthening
the muscles and encouraging optimum health of the abdominal organs.
2. It improves blood circulation to the whole trunk area and strengthens all the
internal organs.
3. It is a panacea for many abdominal and stomach ailments including
constipation, indigestion, and diabetes.
4. The digestive fire is stimulated nicely.
5. It can also alleviate depression, dullness and lethargy.
Madhyama Nauli
Maintaining, Uḍdīyāna give a forward and downward push to the abdominal
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point just above the pelvic bone in the mid-line,
where the two recti originate. This push brings
about the contraction of these muscles which
stand out in the center, leaving the other muscles
of the abdominal wall in a relaxed condition.
Dakṣiëa Vāma and Nauli
1. For dakṣiëa (right) Nauli, one has to contract
the right rectus alone leaving the other muscles
including the left rectus relaxed.
2. For vāma (left) nauli, only left rectus is contracted
leaving the others relaxed.
Nauli Cālana
When one has gained full control over these three types of Nauli, rolling
of the recti muscles clockwise and anti-clockwise is practised. This is called
nauli cālana.
Benefits
Stimulates and activates the abdominal organs. Stimulates the intestines, tones up
recti muscles, helps to relieve constipation, piles and gastritis.
Limitations
Avoid in cases of acute ulcers in stomach, for one year after abdominal surgery,
people with weak lung efficiency try under expert guidance. Avoid in hypertension,
ischaenic heart diseases, severe backache and hernia. Avoid during menstruation.
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4.6 LAGHU çaṅkhaprakṣālana
practiCe
1. Drink a glass or two of lukewarm saline water.
2. Perform the following exercises:
Step I: Tāḍāsana Stretch
1. Stand with the legs about 10cms apart and arms by the sides.
2. Steady the body and distribute the weight on both feet.
3. Raise the arms above the head. Interlock the fingers and turn the palms
upward.
4. Bend the neck backwards and look at the back of the hands.
5. Inhale and stretch the arms and chest upwards. Raise the heels to come up
on the toes.
6. Stretch the whole body from toes to the fingers, without disturbing the
balance. Do not move the position of the feet.
7. Hold the breath in this position for a few seconds.
8. Exhaling lower the heels and
bring the hands to the top of
the head.
9. Repeat the same 8 to 10
times.
Note
If you are not able to maintain the balance
while you are looking at up the back of the
hands, you may look and concentrate on a
point on the wall in front of you.
Step II: Swing Tāḍāsana

practiCe
1. Fix the gaze on a point directly
in front.
2. Interlock the fingers and turn
the palms upwards.
3. Inhale and raise the arms over
the head.
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4. While exhaling bend to the right side
from the waist.
5. Do not bend forward or backward or
twist the trunk.
6. Hold this position for a few seconds
while retaining the breath outside.
7. Inhale and slowly come to the upright
position.
9. Practice 8 to 10 times on both sides.
Step III: Waist twisting posture

Sthiti: Tādāsana
practiCe
1. Stand with the legs about half a meter
apart and arms by the side.
2. Inhale deeply while raising the arm to the shoulder level. Exhale and twist
the body to the left.
3. Bring the right hand to the left shoulder and encircle the left arm around the
back. Look over the left shoulder as far as possible.
4. Keep the spine erect.
5. Accentuate the twist and feel the stretch in the abdomen.
6. Inhale and return to the starting position.
7. Perform the rotation smoothly without jerk or stiffness.
9. Practice 8 to 10 times each side.
Step IV: Bhujaṅgāsana Twisting
practiCe
1. Lie down on your
abdomen either with legs
half a meter apart or close
together. The toes rest on
the ground. Place the palm
by the side of the chest.
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2. Assume the final position of Bhujaṅgāsana.
3. Twist the head and the upper portion of the trunk and look over the right
shoulder to look at the heels.
4. In the final position, the arms remain straight or slightly bent as the shoulders
and the trunk are twisted.
5. Feel the stretch of the abdomen and the back.
6. Return to starting position.
Step V: Crow Twisting
Sthiti: Tādāsana
practiCe
1. Sit in the squatting position with feet about one foot apart and place the
hands on the knees.
2. Inhale deeply. Now exhale completely and bring
the right knee to the floor near the left foot.
3. Using the right hand as a lever, push the right
knee towards the left, simultaneously twisting
the trunk and neck to the left.
4. Keep the toes of the right foot on the floor or
stretch out the toes and sit on the right heel.
5. Try to squeeze the lower abdomen with the
combined pressure of both the thighs.
6. Look over the left shoulder.
7. Repeat the same to other side.
9. At this stage you may feel the urge to empty the
bowel. Proceed to the toilet, empty the bowel in
a relaxed mood and come back to continue the
practice.
10. Come to śavsana position and practice deep relaxation technique.
Note
• If you are not able to defecate after the first round of exercise, again drink a glass or two
of lukewarm saline water and repeat the same practice. If you are not able to defecate
even after five rounds, stop practice and relax in DRT for about half an hour. The extra
water will be excreted in urine after some time.
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• This is to be done early morning on an empty stomach.
• Eat Khichadī (rice and dal boiled together) half an hour after the practice and you may
add about one to two teaspoon pure ghee. Lunch should be simple, vegetarian and less
spicy diet. Avoid spicy food for the day.
Benefit
It offers a complete wash out to alimentary canal. Keeps health of abdominal organs
by removing all impurities. Cures chronic constipation, irritable bowel syndrome,
inflammatory bowel disorder, mal-absorption syndrome, dyspepsia (indigestion)
and piles etc. very good for adults with diabetic mellitus.
Limitations
People with hypertension, heart disease and general debility must avoid this
practice.
4.7 SUMMARY
In this unit we have learnt the various cleansing techniques which help us to
eliminate the toxins accumulated in our body.
4.8 REVIEW SESSION
a) Could you vomit all the in taken water out in Vamana Dhouti?
b) Could you defecate after all the exercises in Laghu çaṅkhaprakṣālana
c) Could you do effortless gazing at the flame in Jyoti Trāöaka?
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Block – 4
Meditations and Devotional

Music
Meditation is the process of systematically allowing the mind to become still for specific
periods of time each day. Through meditation, the relationship between consciousness and
the world gradually changes. This is a process of Yoga, the joining. It is the first step. Once
blissful silence is coming on in daily experience, many other things can be done to enhance
and expand it. But first we have to establish a base in consciousness, awaken the silent in-
ner seed of who we are, so to speak.
Chant the prayers from Upaniñads keeping in mind the meaning. It helps to cleanse your
heart too. Sing loudly with the group; sway with the sound. Let your heart melt, let tears
roll down your cheeks freely; let go your feelings without inhibitions. You feel light in
the head. Your emotional suppressions diminish, diffuse and vanish like the mist before
sunshine. You come out of the session with a lightness of heart and the gloom of unknown
sorrow changes into a bright gleam of joy. The world appears a better place. Serve others,
too, with this elixir of happiness by emotions culture.
The universal prayers, Bhajans, Nämävalés, Dhüns and diffusing Om Kära the end can
be found in this block.
This Block has been divided into three units:
Unit 1 Om Meditation
Gives us the techniques of meditation and instructions for Om Meditation
Unit 2 Cyclic Meditation.
Gives us the techniques of meditation and instructions for Cyclic Meditation.
Unit 3 Devotional Music
Presents the Science of emotional culture & some Vedic chants from the Upaniñads,
Devotional Songs and also selected verses from Bhagavadgétä pertaining to Bhakti
Yoga, Jïäna Yoga, Karma Yoga and Räja Yoga.
Each unit consists of self check exercises called the review session.
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Unit- 1
MEDITATION
STRUCTURE
1.0 Introduction
1.1 Objectives
1.2 Meditation & Silence
1.2.1 Simple process of Meditation
1.2.2 OM- Dhyāna (MEDITATION)
1.3 Summary
1.4 Review Session
1.0 INTRODUCTION
The culturing of mind is accomplished by focusing of the mind i.e. Dhāraëā initially,
followed by relaxed dwelling of the mind in a single thought i.e Dhyāna for longer
and longer durations leading ultimately to super-consciousness i.e. Samādhi. A
progressive habituation allows the mind to remain relaxed during the period of
Meditation or Dhyāna.
Emotions Culture
To handle and gain control over the basic cause for mental agitations, we use the
Yoga techniques that control our emotions. A devotional session containing Prayers,
Chants, Bhajanas, Nāmāvalés, Dhunas, Stotras etc., helps to build a congenial
atmosphere to evoke, recognize, attenuate and dissipate the emotions. Thus, control
over emotions is obtained through the in Bhakti Yoga devotional session. The
emotional imbalances and upsurges are eliminated by such control.
1.1 OBJECTIVES
In this unit we have introduced the Techniques of Meditation and the Steps of Om
Meditation.
1.2 MEDITATION AND SILENCE
Modern research has now thrown light on the Yogic processes especially meditation.
Experiments on TM (Transcendental Meditation) have shown that meditation can
induce higher mental states .
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It is shown that Transcendental Meditation (TM) for 20 minutes and Cyclic Meditation
(CM) for 25 minutes can give much more rest than 6 hours of sound sleep.
Meditation is a Yogic process of providing deep rest to our mind and body, by
allowing the mind to calm down to its basal states.
Features of meditation are:
1. Mind dwells on a single thought of choice,
2. Deep relaxation of all parts of the body,
3. Reduced metabolic rate by slowing of breath,
4. Freshness, lightness and a feeling of expansion at mental level,
5. Calmness, peace and serene bliss, and
6. Continuous awareness.
The benefits are many. Improved Concentration, Memory, Emotional Equipoise
and higher Creativity are felt.
Simple Process of Meditation
1. Sit in Padmāsana or any comfortable posture with spine erect.
2. Close the eyes and relax the whole body.
3. Feel the breath - cool air entering through the nostrils and warm air coming
out.
4. Perform 5 rounds of Bhrāmaré.
5. Now repeat Bhrāmaré in the mind and feel the vibrations all over the body.
6. Learn to enjoy the state of inner silence.
7. Share your experiences with the teacher.
8. Use the post-meditation phase to harness your memory and creativity.
OM- DHYĀNA (MEDITATION)
Sthiti: Any Meditative Posture
Practice
Phase I
1. Sit in any comfortable meditative posture feeling completely relaxed.
2. Close your eyes and start chanting OM mentally. Allow the mind to repeat
OM continuously without any break. If there are distractions, chant OM
faster, not giving a chance for distractions.
3. After a while the chanting slows.
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Phase II
1. As you slow down the Japa of OM, observe the gap between two Omkaar.
As you slow down further, the gap goes on becoming wider and wider to
diffuse into silence.
Phase III
1. The experience of inner silence
helps to expand from the three
dimensional awareness of the
body to all pervasive awareness
beyond the limits of the body.
2. The depth of silence becomes
deeper and more expansive.
Visualize and feel an ocean of
silence with gentle soft waves
of OM on it. Now merge into
complete silence and reach the
stage of Ajapā (no repetition).
This silence is the source of
Creativity, Power, Knowledge
and Bliss. Remain in this state for
a while.
Phase IV
1. From this deep ocean of silence in the heart region, let one OM emerge as an
audible sound which diffuses into the entire body and the space all around.
Enjoy the beautiful vibrations.
2. Blink the eyes slowly, gently open the eyes and come out of meditation.
Note
Try to touch (this state of deep rest and inner silence several times in the day whenever, you have
some free time.
1. 3 SUMMARY
In this unit we have learnt about the techniques of Meditation and tips for Emotions
Culture.
1.4 REVIEW SESSIONS
Could you touch the state of silence in Om meditation?
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Unit- 2
CYCLIC MEDITATION
STRUCTURE
2.0 Introduction
2.1 Objectives
2.2 Concept
2.3 Method
2.4 Summary
2.5 Review Session
2.0. INTRODUCTION
Cyclicity is one of the key facets of nature. We find this cyclicity present in the Nature,
internally and externally. The Earth revolves in the solar system, stars moves around
in larger orbits, planets circle around the Sun, seasonal changes repeat themselves
year after year, days & nights roll on one after the other, alternating mornings.
Afternoons and evenings, electrons moving around the nucleus, menstrual cycles,
sleep cycles, breathing rhythms, circulatory cycles and brain cell operations – all
go to show that cyclicity is the main facet of Nature, internal & external. Activity
& rest, a higher activity region compensated by a low activity region in the cosmos
(or Nature) occur alternatively. Utilization of renewable sources of energy in the
external world is the essence of ecologically friendly technology which utilizes the
cyclicity of Nature. Any Sādhanā for inner growth should also incorporate Cyclicity
for smooth operation.
Human tendency is to be in stimulation most of the time and he rarely knows the
method of relaxation. Cyclic Meditation is an art which provides us the adequate
knowledge of relaxation technique in spite of various kinds of stimuli that we tend
to in our day-to-day life.
2.1 OBJECTIVES
In this unit we have given the step by step methodology of Cyclic Meditation –
series of yoga practices with successive stimulation to relaxation.
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2.2 CONCEPT
Cyclic Meditation, built on the principle of alternate stimulation and relaxation
incorporates this concept of cyclicity as explained in the introduction and hence
is in tune with the Nature. A number of stimulations of varying intensity suited to
different levels of stress bringing out harmonious growth in tune with one’s innate
nature.
The smallest and the most profound amongst the Upaniṣads is the Māṇḍukya
Upaniṣad. In tradition, the commentary kārika on the Upaniṣads is regarded as part
of the Upaniṣads itself. In that, we have essence of all sādhanā beautifully described
thus:
lye sMbaexyei½Ä< ivi]Ý< zmyeTpun>,
sk;ay< ivjanIyaTsmàaÝ< n calyet!. ma{fªKyaepin;t! kairka 3-44.
Laye sambodhayeccittaṁ vikṣiptaṁ śamayetpunaḥ |

Sakaṣāyaṁ vijānīyātsamaprāptaṁ na cālayet ||(Māṇḍūkyopaniṣat kārikā 3.44)
Stimulate and awaken the sleeping mind, calm down the distractions, recognize
the innate stagnations and stay in steadiness without distributing it.
The two major problems in sādhanā are that the mind is either drowsy and sleepy
or hyperactive with distraction. When we activate the system, the stagnation is
shattered which may lead to distractions. Calming of distractions is the remedy. But
again it may lead to subtle stagnation which has to be recognized to make further
progress. Devoid of distractions and featured by wakefulness, if the mind gets
steadied, it is the right state to stay in without further disturbance.
2.3 METHOD
Step I: STARTING PRAYER
Lie on your back. Relax and collapse the whole body on the ground; legs apart;
hands apart; palms facing the roof; smiling face; let go all parts of the body. As you
repeat the prayer feel the resonance throughout the body.
lye sMbaexyei½Ä< ivi]Ý< zmyeTpun>,
sk;ay< ivjanIyaTsmàaÝ< n calyet!. ma{fªKyaepin;t! kairka 3-44.
Laye sambodhayeccittaṁ vikṣiptaṁ śamayetpunaḥ |

Sakaṣāyaṁ vijānīyātsamaprāptaṁ na cālayet || (Māṇḍūkyopaniṣat kārikā 3.44)
Meaning: In the state of oblivion awaken the mind: when agitated pacify it; in
between the mind. If the mind has reached the state of perfect equilibrium, then do
not disturb it again.
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STEP II: INSTANT RELAXATION TECHNIQUE (IRT)
Bring your legs together, join the heels, toes together and palms by the side of the
thighs. Keep your face smiling till the end. Gently bring your awareness to the tip of
the toes. Stretch the toes, tighten the ankle joints, and tighten the calf muscles. Pull
up the knee caps. Tighten the thigh muscles. Compress and squeeze the buttocks.
Exhale and suck in the abdomen. Make the fists of the palms and tighten the arms.
Inhale and expand the chest. Tighten the shoulders, neck muscles and compress the
face. Tighten the whole body from the toes to the head. Tighten…tighten…tighten…
Release and relax. Legs go apart, arms go apart, palms facing the roof. Assume the
most comfortable position;
let the whole body sink
down. Let all the groups of
muscles beautifully relax.
Collapse the whole body.
Enjoy the relaxation.
STEP III: Linear Awareness
STANDING POSTURES
Tāòasana (Palm Tree Posture)
1. Tāòasana is the sthiti or starting posture and relaxation

posture, stand at ease position with legs apart for all
standing Asanas. Stand erect with feet and legs close to-
gether, hands by the side of the body along the thighs,
fingers pointing downwards, shoulders collapsed and
relaxed. Be firm and Steady, but not tensed and tight.
Breathe normally with eyes gently closed; face smiling
Chant Omkara or Bhrāmaré to generate 3-D Awareness.
2. Feel the whole body resonating.
3. Feel the fine massaging effect.
Benefits
1. Strengthens the legs, thighs and trunk.

2. Helps in balancing and keeping the body erect.
3. Enhances the awareness in and of the whole body.
Note
• Feel all the changes in the whole body or entire body. Allow
the changes to continue
• Feel the resonating wave throughout the body while chanting Omkara/ Bhramari.
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CENTERING
Now slowly lean forward. Feel the weight of the entire body on the toes. Pointed
awareness. Slowly lean backwards. Feel the weight on the heels. Surface awareness.
Come to the center. Lean to the right. The weight of the entire body is on the right
edge of the right foot. Linear awareness. Lean to the left. Come to the center. Feel
surface awareness. Now the whole body is centered, the weight of the body is
equally distributed throughout the soles of the feet. Collapse the shoulders, arms
hanging freely down. Smiling face. Feel all the changes taking place throughout the
body.
STEP IV: STANDING ĀSANAS

ARDHAKAṭI CAKRĀSANA
1. Now we pass on to the first set of stimulation and relaxation.
2. Ardhakati Cakrāsana - the half wheel posture.
3. Slowly start raising the right arm sideways
up, to raise the arm slowly and continuously
to horizontal position, enjoy the movement.
As the right arm reaches 90º positions twist
the palms at the wrist. Concentrate on point-
ed awareness at the wrist and glide the right
arm up to 135º position. Beautiful pointed
awareness on the deltoid muscles of the right
arm. As the right arm reaches up the verti-
cal position, feel the nice stimulation in the
shoulder muscles. The right biceps touching
the right ear, feel the beautiful surface aware-
ness. Feel the blood gushing down the arm.
Smiling face. Stretch the right arm from the
tip of the fingers of the right palm. The en-
tire right portion of the body gets stretched,
but not the face. Keep the face always smil-
ing and relaxed. Slowly start bending down
to the left. Left palm sliding down along the
left thigh. Fine movement of surface aware-
ness. Enjoy the fine stretch of the waist muscles on the right side and com-
pression on the left side. Observe all the changes taking place in your body.
Slowly start coming back to vertical position. Feel the blood flowing down
and spread of nerve impulses throughout the body. Again stretch and pull
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up the right arm. Feel the entire right portion of the body stretched from the
toes to the tip of the fingers. Slowly start bringing the right arm down to 135º
gliding down smoothly. Feel the pointed awareness at the shoulder as you
reach horizontal position and at the wrist as you slowly turn the palm down-
wards. Further, bring down the right arm to 450. Feel the tingling sensation
at the tips of the fingers. Continuously glide down the hand by the side of
the thigh and hang it freely. Have a glance of the whole body again from toes
to head. Entire right portion of the body is beautifully charged with nerve
impulses and energized.
4. Now let us perform AKC from the left side. Slowly start raising the left arm
sideways upward to 45º. Glide smoothly upwards to horizontal position,
palm twisted upwards. Beautiful pointed awareness at the wrist. Left arm
beautifully moving up to 135º. Then to vertical position. Left biceps touch-
ing the left ear. Now stretch up the left arm from the tip of the left fingers.
Entire left portion of the body gets stretched up but not the face; face smil-
ing and relaxed. Slowly start bending to the right. Right palm sliding down
the right thigh. Movement of surface awareness, beautiful stretch of the left
waist muscles. Enjoy the changes going on. Feel the heart beat and the nerve
impulses spreading throughout the body. Slowly start coming up to the ver-
tical position. Feel the nerve impulses from the tips of the fingers of the left
palm. Pull up the left palm. Entire left portion of the body gets stretched up.
Slowly bring the left arm down to 135º, then further down to horizontal po-
sition. Twist the wrist downwards and enjoy the pointed awareness. Glide
your arm down further to 45º. Continuously drop down the hand by the
side of the thigh and hang it freely. Collapse the shoulders. Have a glance
of the whole body again from toes to head. Entire left portion of the body is
charged with nerve impulses, energized and light. Enjoy the sense of well
being. Both the sides of the body are now equally energized.
STEP V: QUICK RELAXATION TECHNIQUE (QRT)
Now slowly sit down and then lie down to śavāsana from the right side. Let all the
movements be slow and continuous. The entire right arm stretched, head on the
right biceps, left leg on the right leg, left palm on the left thigh, the weight getting
transferred to
the ground from
the right side,
beautiful sharp
linear awareness.
Slowly turn over,
the muscles of
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the back collapsing on the ground, bring down the right arm along the ground. Legs
apart, arms apart, palms facing the roof. Assume the most comfortable position.
Phase I - Observing the abdominal movements
Bring your awareness to the movements of the abdominal muscles moving up and
down as you breathe in and out. Recognize the haphazardness and jerky movement
of the abdominal muscles. Do not manipulate the breathing, let it be natural, simply
observe the abdominal movement. Count five rounds mentally, one inhalation and
one exhalation forming one round.
Phase II - ASSOCIATE WITH BREATHING.
Synchronize the abdominal movements with the breathing. While inhaling the
abdomen bulging up and while exhaling the abdomen sinking down. Inhale…
deeply and exhale… completely. Continue up to five rounds.
Phase III - Breathing with feeling.
As you inhale, the abdominal muscles are coming up. Feel the whole body getting
energized and feel the lightness. As you exhale, feel the whole body collapsing and
sinking down nicely. Release all the stresses and tensions completely. Inhale deeply
and exhale completely. Continue up to five rounds.
Bring your legs together and hands by the side of the body. Come up straight with
the support of the elbows to the sitting, legs stretched, relaxation position (Sthiti)
- Danòāsana. Let all the movements be slow, and continuous without jerks. Legs
apart. Take support of the palms behind the back. Relax the neck muscles, the head
hanging freely down backwards or resting on either of the shoulders. Feel the
changes throughout the body.
STEP VI: SITTING ĀSANAS
Now we pass on to the next set of stimulation and relaxation.
Vajrāsana, Śaśankāsana and Ardha-uṣtrāsana/ uṣtrāsana
combination.
Vajrāsana
Slowly fold the right leg backward and then the left leg,
sitting on the heels, coming to the Vajrasana position. Palms
on the thighs and keep the spine erect. Enjoy the effect of
harmonizing, the beautiful balance. Recognize all the changes
in the body.
ŚAŚĀNKĀSANA
Now slowly start taking the arms behind. Hold the right wrist with the left palm.
Start feeling the pulse at the right wrist, feel the heart beat. Now slowly start bending
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down forward for Śaśänkāsana.
The abdominal and chest muscles
pressing on the thigh, beautiful surface
awareness. Now collapse the forehead
on the ground. Fine surface awareness.
Collapse the shoulders. Observe all the
changes going on, the increased flow
of blood into the head and feel the
heaviness in the head region. Inhale
and chant M-kara, Mmm... Feel the resonance throughout the head, 3D awareness.
Slowly come up to Vajrāsana. Carefully follow all the changes in the head region.
Feel the lightness in the head. Feel the heart beat, fine 3d awareness throughout the
body. Slowly release the arms, place them on the thighs near the knees.
UñTRĀSANA
Slowly rise up to stand on the knees for Ardha- Uṣtrāsana,. Standing on the knees,
observe all the changes in the head region. Slowly slide the palms up along the
thighs, fingers together and support the waist with the palms, fingers pointing
forwards. Slowly start bending backwards from the waist. Relax the neck muscles;
head hanging freely down. Beautifully stretching of the abdominal and thoracic
muscles. This is Ardha-Uṣtrāsana.
Those who can, go further down to uṣtrāsana
by placing both the palms on the soles of the
feet. Have a beautiful smile on the face. Inhale
and chant Aaa; slowly return by releasing the
arms and placing them on the waist. Feel the
avalanche of nerve impulses throughout the
body. Feel the heartbeat. Slowly come back to
Vajrāsana and place the palms on the thighs. Feel
all the changes and let the changes continue; fine
3-dimensional awareness throughout the body.
Unfold the right leg and the left leg. Assume
the leg stretched position. Head hanging freely
backward or resting on either of the shoulders.
STEP VII: DEEP RELAXATION TECHNIQUE (DRT)
Slowly slide down to çavāsana with the support of the elbows. Legs apart, hands
apart, palms facing the roof. Let the whole body collapse on the ground. Let us
make ourselves comfortable and relax completely.
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Step VIII: Closing Prayer
` sveR ÉvNtu suion> sveR sNtu inramya>,

sveR ÉÔai[ pZyNtu ma kiít! Ê>oÉag Évet!.
` zaiNt> zaiNt> zaiNt>
om sarve bhavantu sukhinaù sarve santu nirämayäù|
sarve bhadräëi paçyantu mä kaçcit duùkhabhäga bhavet||
om çäntiù çäntiù çäntiù
Meaning
Let all be happy, free from diseases. Let all align with reality, let no-one suffer from
miseries. Om peace, peace, peace.
2.4 SUMMARY
In this unit we have learnt the concept & method of Cyclic Meditation a method
developed by S-VYASA effectively used in SMET (Stress Management of Excessive
tension) programs.
2.5 REVIEW SESSION
a) What changes did you experience at different levels – physical, mental, emo-
tional & intellectual?
b) Did you experience anything different which normally you do not?
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Unit- 3
DEVOTIONAL MUSIC
Structure
3.0 Objectives
3.1 Introduction to Science of Emotions’ Culture
3.1.1 Harnessing the Right Brain
3.1.2 Physiology of Emotions
3.1.3 Kāma, Prema and Bhakti
3.1.4 Sing with Bhāva
3.2 Devotional Songs
3.3 Summary
3.4 Review Sessions
3.0 OBJECTIVES
In this unit we introduce you to the science of emotions’ culture – the devotional
session. Songs in devotional sessions are aimed to tune the heart-strings towards a
self-elevating Bhakti Bhāva.
3.1 INTRODUCTION TO SCIENCE OF EMOTIONS’ CULTURE
Our emotions control our behavior especially at crucial junctures. The challenges of
the modern era pose a great threat to the emotional faculty of man. Yet the culturing
of our emotions - development of our emotional faculties finds no place in the whole
scheme of education. Man looks lost amidst the atrocities of life unable to overcome
his emotional conflicts, blocks, and turmoil. The result is deep unrest, agony and
psychosomatic ailments.
Yoga trains us to:
I. Systematically sharpen and sensitize our emotions, and
II. Consciously expand and diffuse the overtones of such sensitization. Thus,
Yoga offers a fine tool for the development of the emotional personality of
man.
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3.1.1 Harnessing the “Right Brain”
Brain researchers have found that the right lobe of the brain is the seat of emotions,
creativity, etc. which we have been calling as the “heart”. The “head” representing
the intellect has its abode in the left lobe of the brain. Modern science has helped
to develop the left brain but the right is grossly neglected. This lopsided growth is
at the base of most of the modern aliments and increasing unrest and decreasing
quality of life. Thus, harnessing the right brain has become very necessary.
Bhakti yoga or the Yoga of devotion aims to fill this need. This science of emotions’
culture develops the right brain, purifies the emotions and elevates man to experience
ecstatic bliss of Divinity.
Bhakti Laharī audio cassettes of SVyasa consist of Prayers, Ślokas, Nāmāvalīs,
Bhajanas, Chants, etc. and Vyāsa Puṣpāñjali (SVYP Publications) has the script of the
same. These devotional songs harness the emotional personality through the science
of emotions’ culture by invoking, amplifying and diffusing the emotions. Through
release of emotional suppressions, you can achieve better health, harmonious
growth of head and heart, and great bliss.
3.1.2 Physiology of Emotions
In thinking, changes are confined predominantly to the skull region. When any
thought persists, it intensifies, triggering the centers of emotions in the right brain
and limbic cortex. This discharges nerve impulses that activate the sympathetic
nervous system and also releases hormones that are transmitted through the blood
stream. This in turn sets off a series of chain reactions resulting in wide spread
physiological changes.
The emotions are thus, felt all-over the body such as tears in the eyes, choking in
the throat, rushing of blood to the face, goose-flesh, etc. At their termination the
nervous system slowly returns to normal. The changes due to emotions or feelings
are more intense and lasting compared to mere thinking.
3.1.3 Kāma, Prema and Bhakti
Love is one of the most powerful emotions manifest in all beings. At its grossest level
it projects itself as lust. This Kāma is insatiable and energy-sapping. Its effect is like
a tempest after sunset. Selfishness reigns supreme in this. But Prema (pure love) is
elevating. Its gentle spring always remains fresh. Featured by Tyāga (sacrifice), the
lover finds his happiness in that of his beloved. “Tat Sukha Sukhitvam” (Nārada Bh.
Sūt: 24) is the formula, says Nārada. Much greater is the bliss of Prema compared to
the joy of Kāma. Bhakti is Prema (love) with total surrender. With the “Śaraṇāgati”
of himself and his ego at the feet of the Lord, man merges himself into his Lord
culminating in Sākṣātkāra. In this state, the Bhakta experiences an ecstatic bliss.
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3.1.4 Sing with Bhāva
As mentioned earlier, songs in devotional sessions are aimed to tune the heart-
strings towards a self-elevating Bhakti Bhāva.
Come, join the group, and sing aloud. This is the way to purify your emotions and
grow towards perfection or Divinity.
In training the right brain, it is the Bhāva (attitude) that matters more than mere
words. That is why hymns, whatever be the language, have universal appeal. There
is a heavenly rhythm, a harmony and a melody in every sound and sigh. If these
are fine-tuned with Prema and Bhakti, one reaches the heights of happiness – the
zenith of ecstasy.
Sing loudly with the group; sway with the sound. Let your heart melt, let tears roll
down your cheeks freely; let go all your feelings without inhibitions. You feel light
in the head. Your emotional suppressions diminish, diffuse and vanish like clouds
before sunshine. You come out of the session with a lightness of heart and the gloom
of unknown sorrow changes into a bright gleam of joy. The world appears a better
place. Serve others too with this elixir of happiness by emotion culture.
3.2 VEDIC CHANTING & The lineage of saga Vyāsa is described

DEVOTIONAL MUSIC in this Śloka. I offer my salutations to
that grand sage who was a treasure of
VyasàawRna (Vyäsa Prärthanä) Austerity.
Vyasay iv:[uêpay Vyasêpay iv:[ve,
nmae vE äüinxye visóay nmae nm>. ik< nam raeidi; soe (Kià näma rodiñi
Vyas< visónÝar< z´e> paEÇmkLm;m!, sakhe)
prazraTmj< vNde zuktat< tpaeinixm!.
ik< nam raeidi; soe Tviy svRzi´> AamÙySv
vyäsäya viñëurüpäya vyäsarüpäya Égvn! Égd< Svêp< ÇElaeKymetdiol< tv padmUle
viñëave| AaTmEv ih àÉvit n jf> kdaict!.
namo vai brahmanidhaye vasiñöhäya
namo namaù|| kià näma rodiñi sakhe
vyäsaà vasiñöhanaptäram çakteù tvayi sarvaçaktiù ämantrayasva
pautramakalmañam| bhagavan bhagadam svarüpam
paräçarätmajaà vande çukatäthaà trailokyametadakhilam tava pädamüle
taponidhim|| ätmaiva hi prabhavati na jaòaù
kadäcit||
Prayer to Vyāsa
Salutations to Vyāsa, the embodiment of O Dear! why weep ?
Viṣṇu; to Viṣṇu embodying Vyāsa; and Friend! why are you crying? All powers
to Vasiṣṭha, the treasure house of creator are in you; invoke the auspicious nature
Brahmā himself. of yours. All the three worlds are at your
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feet. Self is the Lord that shines and not Prätaù Smaraëa Stotram
the matter.
– Swami Vivekananda Prätaù Smarämi Hådi
Saàsphuradätma Tatvam
Sat-Cit-Sukhaà Paramahaàsagatià
ivvekanNd àawRna (Vivekänanda Turiyam
Yat Svapna-Jägara-Suñuptamavaiti
prärthanä)
Nityam
nm> ïI yitrajay ivvekanNdsUrye, Tad Brahma Niñkalamahaà Na Ca
si½TsuoSvêpay Svaimne taphair[e. Bhütasaìghaù (1)
namaù çré yatiräjäya Prätarbhajämi Manaso
vivekänandasüraye| Vacasämagamyam
saccitsukhasvarupäya svämine Väco Vibhänti Nikhilä Yadanugraheëa
täpahäriëe|| Yanneti Neti Vacanairnigamä Avocuù|
Taà Devadevamajamacyuta
Prayer to Swami Vivekananda
Mähuragryam (2)
Salutations to the great monk, seer and
Guru (teacher) Vivekananda Sūrya Prätarnamämi Tamasaù
who is an embodiment of existence, Paramärkavarëam
consciousness and bliss. Pürëaà Sanätanapadaà
Puruñottamäkhyam|
Yasmin Idaà Jagadaçeñamaçeña-
PRAYER BEFORE SUNRISE
Mürtau
àatSmr[StaeÇm! Rajjväà Bhujaìgama Iva
Pratibhäsitaà Vai (3)
àat> Smraim ùid s<S)…rdaTmtÅv<
Om Peace Peace Peace
st!-ict!-suo< prmh<sgit< turIym! ,
yt! Svß-jagr-su;uÝmvEit inTy< This is a beautiful Stotra to be chanted
tdœ äü in:klmh< n c ÉUts<घ>.1. in the early morning before sunrise, if
possible. In an atmosphere which is
àatÉRjaim mnsae vcsamgMy< calm, serene, fresh and full of latent
vacae ivÉaiNt iniola ydnu¢he[, energy. We, through the words of this
yÚeit neit vcnEinRgma Avaecu> Stotra by Ādi Śaṅkarācārya, remember
t< devdevmjmCyutma÷r¢(m!.2. our real nature - the Brahman, the
Ātman.
àatnRmaim tms> prmkRv[R<
pU[¡ snatnpd< pué;aeÄmaOym! , Every morning we remember our
yiSmiÚd< jgdze;mze;mUtaER Self (Ātman) which is Existence-
rJva< Éuj¼m #v àitÉist< vE.3. Consciousness-Bliss, Absolute, beyond
` zaiNt> ` zaiNt> ` zaiNt> all forms, eternal. It is beyond the states
of waking, dream and sleep.
126
Every morning we tune ourselves again laye sambodhayeccittaà vikñiptaà
and again to our Self which is beyond çamayetpunaù |
mind and speech. It can be described sakañäyaà vijänéyätsamapräptaà na
only as ‘NOT this’, ‘NOT this’. It is the cälayet || mäëòükyopaniñat kärikä
God of gods, Immutable and Supreme. 3-44||
Every morning we surrender to that all
pervasive Reality which is as bright as
the Sun. It is immanent and eternal. It Prayer before Cyclic Meditation
is in that appears the world of manifold In the state of drowsiness - awaken the
forms like a snake superimposed on a mind, when agitated - pacify it; recognize
rope. the deeper mind full of desires, blocks,
stagnations etc, reaching the state of
I remember, I worship and I salute Him. perfect equilibrium, do not disturb that
state again.
Om, Peace, peace, peace.
XyananNtr àawRna (Dhyänänantara
PRAYER BEFORE MEDITATION prärthanä)
XyanmÙ> - Dhyänamantraù ` sveR ÉvNtu suion> sveR sNtu inramya>,
sveR ÉÔai[ pZyNtu ma kiít! Ê>oÉak! Évet!.
znE> znEéprmedœ buÏ(a x&itg&hItya, ` zaiNt> zaiNt> zaiNt>
AaTms<Sw< mn> k«Tva n ikiÂdip icNtyet!.
É gI - 6.25. om sarve bhavantu sukhinaù sarve
santu nirämayäù|
Çanaiù Çanairuparamed Budhyä sarve bhadräëi paçyantu mä kaçcit
Dhåtigåhétayä duùkhabhäk bhavet||
Ätmasaàsthaà Manaù Kåtvä Na om çäntiù çäntiù çäntiù
Kiïcidapi Cintayet (Bh Gé 6(25))
Prayer after meditation-

Let all be happy, free from diseases. Let
Prayer before meditation
all align with reality, let no-one suffer
With the intellect set in steadiness, with
from miseries. Om peace, peace, peace
the mind fastened on the Self, let us calm
down the mind again and again and
attain (quietude by degrees), let us not
think of anything. PRAYER BEFORE SUN
SALUTATION
AavtRnXyanmÙ> (ävartana dhyäna sUyRnmSkarmÙ> - Suryanamaskära
mantrah) Mantraù
lye sMbaexyei½Ä< ivi]Ý< zmyeTpun>, ihr{myen paÇe[ sTySyaipiht< muom!,
sk;ay< ivjanIyaTsmàaÝ< n calyet!. tÅv< pU;Úpav&[u sTyxmaRy †òye.
ma{fªKyaepin;t! kairka 3-44. $zavaSyaepin;t! - 15.
127
hiraëmayena pätreëa satyasyäpihitaà Mäteva Puträn Rakñasva Çréçca
mukham| Prajïäàçca Videhi Na Eti (Pra. Up.
tattvaà püñannapävåëu satyadharmäya 2(13)
dåñöaye||éçäväsyopaniñat-15||
Prayer for Prāṇāyāma-
Sun Salutation Whatever exists in three worlds (the
Like a lid to a vessel, O Sun! Your golden heaven too) is all under the control of
orb covers the entrance to Truth. Kindly Prāṇa. (O Prāṇa) protect us as a mother
open the same and lead us to Truth. protects her sons; give us affluence and
intelligence.
SALUTATIONS TO SAGE
PATAÏJALI Éuzu{fàawRna (bhuçuëòa
yaegasnmÙ> - Yogāsana Manträù prärthanä)
s (Éuzu{f>) ivïaNtmit> zaNtae vItragae
yaegen icÄSy pden vaca< ml< zrIrSy c vE*ken, mhamit>,
yae=pakraeÄ< àvr< munIna< ptÃil< icrÃIvI twa SvgeR n ÉUtae n Éiv:yit.
àaÃilrantae=iSm.
yaeg vaisó> 21-3.
Yogena Cittasya Padena Väcäà Malaà
Çarirasya Ca Vaidyakena sa bhuçuëòaù viçräntamatiù çänto
vétarägo mahämatiù|
Yo Päkarottaà Pravaraà Munénäà ciraïjévé tathä svargo na bhuto na
Pataïjalià Präïjaliränatosmi bhaviñyati|| yoga väsiñöha 21-3||
Prayer before Yogāsanas Prayer of Bhuçuëòa
I offer my salutations with folded hands He is the one whose thought has ceased.
to Patañjali, the renowned amongst the He is calm, free from passion, all-knower
sages, who removed the impurity of mind and long-lived. One like him never was
through Yoga; of speech by Grammar or will be in heaven.
and of body by Āyurveda.
PRAYER BEFORE FOOD
ÉaejnmÙ> - Bhojana Mantraù
PRAYER BEFORE PRÄËÄYÄMA
PRACTICE Ah< vEñanrae ÉUTva àai[na< dehmaiït>,
àa[apansmayu´> pcaMyÚ< ctuivRxm! .
àa[ayammÙ> - Präëäyäma Manträù
É gI 15(14).
àa[Syed< vze sv¡ iÇidve yt! àitiótm!, AÚpU[eR sdapU[eR z»ràa[v‘Ée,
matev puÇan! r]Sv ïIí à}a<í ivdeih n #it. }anvEraGyisÏ(w¡ iÉ]a< deih c pavRit.
à %p 2(13). äüapR[< äühiv> äüa¶aE äü[a ÷tm!,
äüEvten gNtVy< äükmRsmaixna.
Präëasyedaà Vaçe Sarvaà Tridive Yat É gI 15(14).
Pratiñöhitam ` zaiNt> zaiNt> zaiNt>
128
Ahaà Vaiçvänaro Bhütvä Präëinäà
Dehamäçritaù
Präëäpänasamäyuktaù Pacämyannaà
Caturvidham (Bha Gé 15(14))
Annapurëe Sadäpurëe Çaìkara
Präëavallabhe
Jïänavairägyasidhyarthaà Bhikñäm
Dehi Ca Pärvati
Brahmärpaëaà Brahmahaviù
Brahmägnobrahmaëä Hutam
Brahmaiva Tena Gantavyaà
Brahmakarmasamädhinä (Bha Gé 4(24))
Om Peace Peace Peace
Prayer before food-

Abiding in the body of living beings as
Vaiśvānara, associated with Prāṇa and
Apāna, digest the four kinds of food.
O mother Pārvatī, you are the bestowed
of food Annapūrṇa, always full, the life-
line of Lord Śaṁkara; please give us both
the boon of wisdom and renunciation.
The oblation is Brahman, the clarified
butter is Brahman, offered by Brahman in
the fire of Brahman; unto Brahman verily
he goes who cognizes Brahman alone in
his action.
Om Peace, Peace, Peace.
m&TyuÃymÙ> - måtyuïjaya mantra

` ÈyMbk< yjamhe sugiNx< puiòvxRnm!,
%vaRékimv bNxnat! m&TyaemuR]Iy mam&tat!.
yjuveRd> 8-6.
` zaiNt> zaiNt> zaiNt>
om tryambakaà yajämahe sugandhià

puñöivardhanam|
urvärukamiva bandhanät
måtyormukñéya mämåtät||yajurvedah
8-6|| om çäntiù çäntiù çäntiù
129
Devotional Session
(Bhajans)
mUk< kraeit vacal< p¼‚< lङ्घyte igirm!, mükaà karoti väcälaà paìguà laìghayate girim|
yTk«pa tmh< vNde prmanNdmaxvm!. yatkåpä tamahaà vande paramänandamädhavam||
Ao{fm{flakar< VyaÝ< yen cracrm!, akhaëòamaëòaläkäraà vyäptaà yena caräcaram|
tTpd< dizRt< yen tSmE ïIgurve nm>. tatpadaà darçitaà yena tasmai çrégurave namaù||
A}anitimraNxSy }anaÃnzlakya, ajïänatimirändhasya jïänaaïjanaçaläkayä|
c]uéNmIilt< yen tSmE ïIgurve nm>. cakñurunmélitaà yena tasmai çrégurave namaù||
1 1
gué (Guru) gué (Guru)
si½dan<d gué si½dan<d, Saccidänanda Guru Saccidänanda

` gué jy gué si½dan<d. Oà Guru Jaya Guru Saccidänanda.
2 2
gué hmare mn m<idr me gué hmare Pyar, Guru Hamäre Mana Mandira Me Guru Hamäre
sare ivñ ka vae hE data naray[ Pyär
Égvan!. Säre Viçva Kä Vo Hai Dätä Näräyaëa Bhagavän
` gué devjy gué dev,` gué dev jy Oà Guru Dev Jaya Gurü Dev. Oà Guru Deva Jaya
gué dev, Gurü Dev
gué hmare tn mn sb hEgué hmare àa[, Guru Hamäre Tana Mana Saba Hai Guru Hamäre
}an Éi´ ka vae hE data Präë
naray[Égvan!.1. Jïäna Bhakti Kä Vo Hai Dätä Näräyaëa Bhagavän
` gué dev jy gué dev,` gué dev jy Oà Guru Dev Jaya Gurü Dev. Oà Om Guru Dev
gué dev, Jaya Gurü Dev.
gué hmare xn-daElt hE gué hmare Pyar, Guru Hamäre Dhana-Daulata Hai Guru Hamäre
sare ivñ kae }an àdata Pyär
naray[Égvan!.2. Säre Viçva Ko Jïäna Pradätä Näräyaëa Bhagavän
` gué dev jy gué dev,` gué dev jy Oà Guru Dev Jaya Gurü Dev. Oà Guru Dev Jaya
gué dev, Gurü Dev.
3 3
guê mihma guê mihma Gurü Mahimä Gurü Mahimä

Apar mihma guê mihma, Apära Mahimä gurü Mahimä|
ik< vcnIy< guê mihma, Kià vacanéyaà Gurü Mahimä|
ikmvcnIy< guê mihma. Kima Vacanéyaà Gurü Mahimä
130
A[aeri[yan! guê mihma, Aëoraëiyän Gurü Mahimä|
mhtae mhIyan! guê mihma, Mahato Mahéyän Gurü Mahimä|
si½dan<d guê mihma, Saccidänanda Gurü Mahimä|
Éavy he mn guê mihma. Bhävaya He Mana Gurü Mahimä||
4 4
pa ilye hmne sÌ‚ê cr[m!, Pä Liye Hamane Sadgurü Caraëam|
sÌ‚ê cr[m! Év Éy hr[m!, Sadgurü Caraëam Bhava Bhaya Haraëam|
ïI guê cr[m! sb Ê>o hr[m!, Sré GurüCcaraëam Saba Duùkha Haraëam
sÌ‚ê cr[m! Év Éy hr[m!. SadgurüCcaraëam Bhava Bhaya Haraëam|
5 5
g[ez (Gaëeça) g[ez (Gaëeça)
mhag[pte nmaeStute mat¼ gjmuo Mahägaëapate Namostute Manätaì Gamukha
he nmaeStute, Henamostute|
ihmigirjasut nmaeStute `kareñr Himagirijäsuta Namostute Om Käreçvara
nmaeStute, Namostute|
6 6
mat¼vdna AanNdsdna, Mätaìga Vadanä Anandasadanä|
mhadev-izvz<ÉaenNdn, Mahädeva-Sivaçambhonandana|
mayaivnazk mU;kvahn, Mäyävinäçaka Müñakavähana|
mata mheñir-ÉvainnNdn, Mätä maheçvari-Bhaväninandana|
ivÐivnazk m<glcr[a. vidnavinäçaka maìgalacaraëä
7 7
ivnayka ivnayka ivñaxarivnayka, Vinäyakä Vinäyakä Visvçvadhärä Vinäyakä
isiXdivnayk Év Éy naza, Sidhdivinäyakä Bhava Bhaya Näçä
surmuinv<idt ïI g[eza. Suranunivandita Çrégaëeça
gjanna gjanna gaErIpuÇa gjanna, Gajänanä Gajänanä Gauréputrä Gajänanä
mUzkvahn maedk hSta, Müñakavähana Modakahastä
camr k[aRivliMbt! sUÇa. Cämara Karëävilambit Süträ
8 8
paih paih gjanna pavRtItnya gjanna, Pähi Pähi Gajänanä Pärvatétanayä Gajänanä
si½dn<d gjanna icNmyêpa gjanna, Saccidananda Gajänanä Cinmayarüpä Gajänanä
lMbaedr he gjanna lMb %rgxr Lambodara He Gajänanä Lamba Uragadhara
gjanna, Gajänanä
gjanna gjanna gjanna gjanna. Gajänanä Gajänanä Gajänanä Gajänanä
paih paih gjanna pavRtItnya gjanna. Pähi Pähi Gajänanä Pärvatétanayä Gajänanä
131
9 9
izv (Çiva) izv (Çiva)
` izv ` izv praTpra izv Om Siva Om Siva Parätparä Siva

` izv tv zr[m!. Om Kärä Siva Tava Saraëam||
nmaim z<kr Éjaim z<kr %mamheñr tv Namämi Saì Bhajämi Saì Umämaheçvara Tava
zr[m!. Saraëam||
gaErIz<kr z<Éaez<kr sa<v sdaizv tv Gauréçaì Sambhoçaì Säàva Sadäçiva Tava
zr[m!. Saraëam
10 10
AaTmil<gm! Éjae re prmaTmil<gm! Ätmaliìgam Bhajo Re Paramätmaliìgam Bhajo

Éjae re. Re||
nagil<gm! nvmi[il<gm!, naiÉkmla Nägaliìgam Navamaëiliìgam. Näbhikamalä
%Ñvil<gm!, Udbhavaliìgam
prmeñril<gm! Éjae re sveRñril<gm! Parameçvaraliìgam Bhajo Re Sarveçvaraliìgam
Éjae re. Bhajo Re||
11 11
äüpraTpr pU[R mheñr Aaidnaw ïI Brahmaparäptara Pürëa Maheçvara Adinätha Sré

kedareñr, Kedäreçvara|
ibLvdliày pU[R mheñr ixim ixim ixim Bilvadalapriya Pürëa Maheçvara Dhimi Dhimi
ixim nadhra, Dhimi Dhimi Nädaharä|
12 12
devI (Devé) devI (Devé)
jy jy jy devI jgdMba, Jaya Jaya Jaya Devé Jagadambä|

s<kq hair[I m<gl-kair[I, Saìkaöa Häriëé Maìgala-Käriëé|
}anzi´ de }anmyI àemmyI Jïänaçakti De Jïänamayé Premamayé
kLya[myI, Kalyäëamayé|
zuÉde matadevI jgNmata. Subhade Mätädevé Jaganmätä||
13 13
jy ÊgeR jy ÊgeR mihzivmidRinjy Jaya Durge Jaya Durge Mahiñavimardiné Jaya

ÊgeR, Durge
m¼lkairi[jy ÊgeRjg¾nin jy jy Mmagalakäriëi Jaya Durge Jagajjanani Jaya Jaya
ÊgeR. Durge
jy ÊgeR jy ÊgeR mihzivmidRin jy Jaya Durge Jaya Durge Mahiñavimardiné Jaya
ÊgeR, Durge
vI[a-pai[in puStk-xairi[ A<b jy jy Viëä-Päëini Pustaka-Dhäriëi Ambä Jaya Jaya
132
va[I, jgd<bjy jy va[I, Väëé. Jagändabä Jaya Jaya Väëé
vedêip[I samgaynI, A<b jy jy Vedarüpiëé Sämagäyané| Mabä Jaya Jaya Väëé
va[I, jgd<b jy jy va[I . Jagadambä Jaya Jaya Väëi
14 14
he zarde ma~ he zarde ma~,A}anta se hme He Çärade Mäð He Çärade Mäð
parde ma~.p. Ajïänatä Se Hame Pära De Mäð||
tu Svr kI devI ye s<gIt s<gIt tuˆHse,hr Tu Svara Ké Devé Hai Saàgéta Tujha Meà
zBd tera hr gIt tuˆHse<, Hara Çabda Terä Hara Géta Tujha Meà|
hm hE Akele hm hE AxUre, terI zr[ hm Hama Hai Akele Ham Hai Adhüre
hme Pyar de ma~.1. Teré Çaraëa Ham Hameà Pyära De Mäð||1||
muinyae< ne smHI gui[yae< ne janI, vedae<kI Muniyoà Ne Samajhé Guëiyoà Ne Jäné
Éa;a pura[ae<kI va[I, Vedoà Ké Bhäñä Puräëoà Ké Väëé|
hm ÉI tae smHe< hm ÉI tae jane<,iv*a ka Hama Bhé To Samajheà Hama Bhé To Jäneà
hmkae Aixkar de ma~.2. Vidyä Kä Hamako Adhikär De Mäð||2||
tU ñet v[IR kml pe ivraje,hawae<me vI[a Tü Çveta Varëé Kamala Pe Viräje
muk…q isr pe saje, Häthoà Pe Véëä Mukuöa Sirape Säje|
mn se hmare imqa de A<xere,hm kae %jalae< Mana Se Hamäre Miöä De Andhere
ka s<sar de ma~.3. Hama Ko Ujäloà Kä Saàsära De Mäð||3||
15 15
AMba z<_ÉvI c<ÔmaEilrbla Ap[aR %ma Ambä Saàvhavé Candramaulirabalä Apaërä Umä
pavRtI Pärvaté
kalI hEmavit izvaiÇnyna kaTyaynI Kälé Haimävati Sivätrinayanä Kätyäyané
ÉErvI, Bhairavé|
saivÇI nvyaEvna zuÉkrI samaRJy Sävitré Navayauvanä ñubhakaré Sämärjya
s<daiynI Sandäyiné
icÔƒpI vrtevta ÉgvtI ïIrajrajeñrI. Cidrüpé Varadevatä Bhagavaté Sréräjaräjeçvaré||
r<jnI inr<jnI mnaer<jnI izvr<jnI Raïjané Niraïjané Manoraïjané çivaraïjané
z<ÉumaeihnI z<_ÉvI c<ÔzeormnaehrI çambhumohiné Sambhavé Camdraçkharamanoharé
kaê{y lav{ykadMbrI kê[a ivlaisnI Kärüëya Lävaëyakädambaré Karüëä Viläsiné
kadMbrI Kädambaré
kadMbrI AMba kadMbrI maheñrI AMba Kädambaré Ambä Kädambaré Mäheçvaré Ambä
maheñrI Mäheçvaré
kaê{y lav{y kadMbrI kê[a Kärüëya Lävaëya Kädambaré Karüëä Viläsiné
ivlaisnI kadMbrI. Kädambaré||
133
16 16
ïIram (Çréräma) ïIram (Çréräma)
ïIrama jyrama dazrw he rघुrama. Srérämä Jayarämä Däçaratha Ha Raghurämä||
kLya[rama kaed{frama janikrama ïI Kalyäëarämä Kodaëòarämä Jänakirämä Sri
rघurama. Raghurämä||
kaed{frama kLya[rama janikrama Kodaëòarämä Kalyäëarämä Jänakirämä
jyrama Jayarämä
lav{yrama kaê{yrama pailtsu<dr Lävaëyarämä Kärüëyarämä Pälitasundara
sItarama. Sétärämä||
ram jy ram ïIram jyram Räma jaya Räma Sréräma Jayaräma
ïI ram jy ram jy jy ram. Sré Räma Jaya Räma Jaya Jaya Räma||
17 17
àemmuidt mn se khae ram ram ram, Premamudita Mana Se Kaho Räma Räma Räma
ïIram ram ram ïIram ram ram ïIram Çréräma Räma Räma Räma Çréräma Räma Räma
ram ram ram. Räma Çréräma Räma Räma Räma Räma
pap kqE Ê>o imqE lete ramnam, Päpa Miöe Duùûä Kaöe Lete Räma Näma
ÉvsmuÔ suod nav @k ramnam. Bhavasamudra Sukhada Nāva Eka Räma Näma
prm za<it suoinxan inTy ramnam, Paramaçänti Sukhanidhäna Nitya Räma Näma
inraxar kae Aaxar @k ramnam. Nirädhära Ko Ädhära Ekha Räma Näma
prmgaePy prm #ò m<Ç ramnam, Paramagopya Parama Iñöa Mantra Räma Näma
s<t ùdy sda bst @k ramnam, Santa Hådaya Sadä Basata Eka Räma Näma
mhadev stt jpt idVy ramnam, Mahädeva Satata Japata Divya Räma Näma
kazI mrt mu´ krt kht ram nam. Käsi Marata Mukta Karata Kahata Räma Näma
mata ipta b<xu soa sbih ramnam, Mätä Pitä Bandhu Sakhä Sabahi Räma Näma
Éktjn jIvnxn @k ramnam. Bhaktajanana Jévanadhana Eka Räma Näma
18 18
dzrwn<dn ram ram jy sItaram jy Daçarathanandana Räma Räma Jaya Sétäräma Jaya
ram ram, Räma Räma|
kaEzLyasut ram ram jy sItaram jy Kauçalyäsuta Räma Räma Jaya Sétäräma Jaya
ram ram Räma Räma
lúm[seivt ram ram jy sItaram Lakñmaëasevita Räma Räma Jaya Sétäräma Jaya
jy ram ram Räma Räma
maêitpUijt ram ram jy sItaram jy Märütipüjita Räma Räma Jaya Sétäräma Jaya Räma
ram ram Räma
134
19 19
AaTminvasI ram! AaTminvasI ram!, Ätmaniväsé Räm Ätmaniväsé Räm

dzrwn<dn ram jy jy janikjIvn Daçarathanandana Räma Jaya Jaya Jänakijévana
ram!. Räm
AyaeXyvasI ram! Ar{yvasI ram!, Ayodhyäväsé Räm Araëyaväsé Räm|
AhLyaeÏark ram AxmRnazk ram!. Ahalyoddhäraka Räm Adharmanäçaka Räm|
AapÓa<xv ram! AaTminvasI ram!, Äpadbändhava Räm Ätmaniväsé Räm
20 20
k«:[ (kåñëa) k«:[ (kåñëa)
raxe raxe raxe raxe raxe gaeiv<d v&<davn Rädhe Rādhe Rädhe Rādhe Rādhe Govindä
cNdv&<davn cNd, Våndävana Canda
Anawnawa dIn b<xae raxe gaeiv<d. Anätha-Näthä Dénabandho Rädhe Govindä.
n<dk…mara nvintcaera raxe gaeiv<d v&<davn Nandakumärä Navanitacorä Rādhe Govindä
cNdv&<davn cNda.1. Våndävana Candä (1)
Anawnawa dIn b<xae raxe gaeiv<d. Anätha-Näthä Dénabandho Rädhe Govindä

pur[ puéz pu{yðaek raxe gaeiv<dv&<davn cNd Puräëapurüsha Puëyaçlokä Radhe Govindä
v&<davn cNda.2. Våndävana Candä (2)

p<FirnawpaNfur<g raxe gaeiv<dv&<davn cNd Paëòharinäthä Päëòuraìgä Radhe Govindä
v&<davn cNda.3. Våndävana Candä (3)

jy jy ivqœQl jy hir ivqœQl raxe Jaya Jaya Viööhala Jaya Hari Viööhala Rādhe
gaeiv<dv&<davn cNd v&<davn cNda.4. Govindä Våndävana Candä (4)
24 24
2.iSmt iSmt su<dr muoariv<da nacae Smita Smita Sundara Mukhäravindä Näco
n<dlala n<lala, Nandalälä Namdalälä|
mIra ke àÉu lala n<dlala. Mérä ke Prabhu Lälä Nandalälä||
22 22
imï (Miçra) imï (Miçra)
muk…Nd maxv gaeivNd bael, mukunda mädhava govinda bola|

kezv maxv hir hir bael. keçava mädhava hari hari bola||
ram ram bael ram ram bael, räma räma bola räma räma bola|
135
muk…Nd maxv gaeivNd bael.Øu. mukunda mädhava govinda bola||dhru||
k«:[ k«:[ bael k«:[ k«:[ bael, kåñëa kåñëa bola kåñëa kåñëa bola|
muk…Nd maxv gaeivNd bael. mukunda mädhava govinda bola||
izv izv bael izv izv bael, çiva çiva bola çiva çiva bola|
ramk«:[ bael ramk«:[ bael, rämakåñëa bola rämakåñëa bola|
23 23
ram ijska nam hE AyaeXya ijska xam räma jisakä näma hai ayodhyä jisakä dhäma hai|
hE, aise daçarathanandana ko hamärä bhé praëäma
@ese dzrwnNdn kae hmara ÉI à[am hE. hai||
k«:[ ijska nam hE gaek…l ijska xam kåñëa jisakä näma hai gokula jisakä dhäma
hE, hai|
@ese nNdnNdn kae hmara ÉI à[am hE. aise nandanandana ko hamärä bhé praëäma hai||
pa{fur¼ nam hE p<Frpur xam hE, päëòuraìga näma hai paëòharapura dhäma hai|
@ese Éi´data kae hmara ÉI à[am hE. aise bhaktidätä ko hamärä bhé praëäma hai||
ivñnaw nam hE kazI ijska xam hE, viçvanätha näma hai käçé jisakä dhäma hai|
@ese mui´data kae hmara ÉI à[am hE. aise muktidätä ko hamärä bhé praëäma hai||
24 24
` kar ;qœkm! ` kar ;qœkm!
(om kära ñaökam) (om kära ñaökam)
` kar jp lena yh jIvn bnana, om kära japa lenä yaha jévana banänä|
yh jIvn ` kar yh jIvn ` kar. yaha jévana om kära yaha jévana om
Øu. kära||dhru||
yh Akar hE zBd ka mUl yaha akära hai çabdakä müla
%kar mXySwan mkar ANt hE, ukära madhyasthäna makära anta hai|
yh jIvn ` kar. yaha jévana om kära||
yh ja¢t hE AkarépI Svß vEicÈy yaha jägrata hai akärarupé svapna vaicitrya
%kar, ukära|
su;uiÝsar mkar yh jIvn ` kar. suñuptisära makära yaha jévana om kära||
yh ` kar hE präüêp Akar s&iò ka yaha om kära hai parabrahmarüpa akära såñöi kä
%kar iSwit ka mkar àly ka yh jIvn ukära sthiti kä makära pralaya kä yaha jévana om
` kar. kära||
yh jIvn hE zBdtr¼ dezkalêp yaha jévana hai çabdataraìga deçakälarüpa
namêpÉed nämarüpabheda
yh jIvn ` kar. yaha jévana om kära||
yh ` kar hE dezatIt kal se AtIt yaha om kära hai deçätéta käla se atéta
136
Svêp AVy´ yh jIvn ` kar. svarüpa avyakta yaha jévana om kära||
yh ` kar hE mÙ ka mUl Ajp saxn yaha om kära hai mantra kä müla ajapa sädhana
ka kä
jIvn sawRkta yh jIvn ` kar. jévana särthakatä yaha jévana om kära||
25 25
invaR[;qœkm! (nirväëañaökam) invaR[;qœkm! (nirväëañaökam)
mnaebuÏ(h»ar icÄain nahm! manobuddhyahaìkära cittäni näham
n c ïaeÇijþe n c ºa[neÇe, na ca çrotrajihve na ca ghräëanetre|
n c VyaemÉUimrœ n tejae n vayu> na ca vyomabhümir na tejo na väyuù
icdanNdêp> izvae=h< izvae=hm!.Øu. cidänandarüpaù çivo’haà çivo’ham||dhru||
n c àa[s<}ae n vE pÂvayu> na ca präëasaïjïo na vai païcaväyuù
n va sÝxaturœ n va pÂkaeza>, na vä saptadhätur na vä païcakoçäù|
n vaKpai[pad< n caepSwpayU na väkpäëipädaà na copasthapäyü
icdanNdêp> izvae=h< izvae=hm!. cidänandarüpaù çivo’haà çivo’ham||
n me Öe;ragaE n me laeÉmaehaE na me dveñarägau na me lobhamohau
n me vE mdae nEv maTsyRÉav>, na me vai mado naiva mätsaryabhävaù|
n xmaeR n cawaeR n kamae n mae]> na dharmo na cärtho na kämo na mokñaù
n pu{y< n pap< n saEOy< n Ê>o< na puëyaà na päpaà na saukhyaà na duùkham
n mÙae n tIw¡ n veda n y}a>, na mantro na térthaà na vedä na yajïäù|
Ah< Éaejn< nEv ÉaeJy< n Éae´a ahaà bhojanaà naiva bhojyaà na bhoktä
n m&Tyurœ n z»a n me jaitÉed> na måtyur na çaìkä na me jätibhedaù
ipta nEv me nEv mata n jNm>, pitä naiva me naiva mätä na janmaù|
n bNxurœ n imÇ< guérœ nEv iz:y> na bandhur na mitraà gurur naiva çiñyaù
Ah< inivRkLpae inrakarêpae ahaà nirvikalpo niräkärarüpo
ivÉuTva½ svRÇ sveRiNÔya[am!, vibhutväcca sarvatra sarvendriyäëäm|
n ca s¼t< nEv mui´rœ n mey> na cä saìgataà naiva muktir na meyaù
- Aaid z»racayR - Ädi çaìkaräcärya
137
This is yet another beautiful and famous Stotra by Śrī śaṅkarācārya. It reminds us
that our nature is Knowledge and Bliss Absolute. Ācārya says that all that can be
seen, that can be worked upon by our physical body, that which is a conception of
our mind and intellect, that which is felt, that which is measurable - all that is not
our nature. The Ācārya wants us to remember, “I transcend all these phenomena. I
am Knowledge Absolute, Bliss Absolute”.
This Stotra, composed in the Bhujaṅgaprayāta meter, is very melodious. Chanted

normally in the evening, it calms down our mind and takes us to a mood of blissful
silence and pacification.
3.3 SUMMARY
In this unit we have learnt about the techniques of Meditation and tips for emotions’
culture through Devotional Sessions.
3.4 REVIEW SESSIONS
a. Were you able to sing the song with Bhāva as suggested in the text?
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BLOCK – 5
Teaching Techniques
This block consists of one unit:
Unit 1 The eight-Stepped Method

Gives you the ‘Teaching techniques’ – eight step methods of teaching various
postures and examples of eight steped method for five Äsanas – standing, sitting,
supine and prone.
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Unit- 1
THE EIGHT STEP METHOD
STRUCTURE
1.0 Introduction
1.1 Objectives
1.2 Classroom Arrangement
1.3 Teaching Techniques of Āsana through Eight-Stepped Method
1.4 Initial posture for all Āsana
1.5 Eight-Stepped Method for Standing Āsanas – Pādahastāsana
1.6 Eight-Stepped Method for Sitting Āsanas – Vakrāsana
1.7 Eight-Stepped Method for Prone Āsanas – Bhujaṅgāsana
1.8 Eight-Stepped Method for Supine Āsanas – Sarvāṅgāsana
1.9 Summary
1.10 Review Session
1.0 INTRODUCTION
Yogāsanas are physical postures often imitating the natural positions of the animals
meant to make the mind tranquil. Through these postures, the physical revitalization
and deep relaxation and mental calmness are achieved. Now let us go through some
points which have to be remembered before starting the āsana session.
1. First start the session with the prayer:
` sh navvtu, sh naE Éun´…, sh vIy¡ krvavhE, tejiSvnavxItmStu ma iviÖ;avhE.
` zaiNt> zaiNt> zaiNt>.
om sahanāvavatu| saha nau bhunaktu| saha vīryaṁ karavāvahai| tejasvi nā
vadhītamastu| mā vidviṣāvahai|| om śāntiḥ śāntiḥ śāntiḥ ||
Meaning: May he protect us both, May he nourish us both; may we both work
together with great energy; may our studies be enlightened and fruitful; may we
not hate each other any where at any point of time. Om peace, peace, peace.
Peace with the Nature, peace with the neighborhood, peace within your own self.
Posture relaxation (Vajrāsana) to be assured while performing the prayer. Spine,
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Neck and Head erect. The prayer to be conducted in lead and follow manner. After
completing the prayer, bend forward with a sense of surrender. The meaning of the
prayer to be told at the end.
1. All Āsanas to be done with full awareness and to be done slowly.
2. All Āsanas to be done on empty stomach.
3. All Āsanas should be done with:
a) Relaxation of muscles. e.g. with smiling face.
b) Slowness of breath.
c) Calmness of mind.
4. Āsanas should not be done in a repeated manner like physical exercises.
5. Āsanas should not be done with force.
6. Do to the best of your capacity.
1.1 OBJECTIVE
In this unit we will be learning about the teaching technique of the āsanas through
the eight-stepped method.
1.2 CLASSROOM ARRANGEMENT
Before starting a yoga session, the arrangement of the classroom is also very
important.
1. Room should be spacious to accommodate all the students.
2. Well-ventilated with cross ventilation. Try not to use the fan.
3. Exhibit spiritual pictures to create a spiritual atmosphere.
4. Black board and duster – Essential for teaching.
5. Start the class with two faculties; one teacher, one demonstrator.
6. Let the ladies be on one side and the gents on the other.
7. Place the yoga mat on the dais horizontally and for the students vertically.
8. There should be one arm length between the students.
9. Students should sit in zigzag position.
10. Loose comfortable dress is necessary for limb movement. Ladies should be
careful with their ornaments (bangles). They should tie the hair properly.
11. Students should bring notebook.
12. Fold the mats and keep them neatly.
13. While going back switch off the lights.
14. Arrange the slippers outside the classroom neatly.
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1.3 TEACHING TECHNIQUES OF ĀSANA THROUGH EIGHT-STEPPED
METHOD
Step I
1. Name of the Āsana which is being taught. It should be given in English,
Sanskrit and the local language.
2. Meaning of the Āsana. e.g. TāòĀsana, ‘tāòa’ in Saîskøta is palm tree.
3. Justification: Final position will be like that of a palm tree.
4. Category: Whether the Āsana is cultural, meditative or relaxing posture.
5. Complementary for the Āsana.
6. Type of the Āsana: whether the Āsana is Prone, Supine, Standing or Sitting.
7. Counts: 4 or 8
Step II
Demonstration
First tell about ‘Sthiti’ (initial posture) and Sithila (relaxing posture).
1. Sthiti: Taòasana
Relaxation: Shithila Taòasana – legs apart, hands hanging Loosely
(For Standing Āsanas)
2. Sthiti: Danòāsana
Relaxation: Shithila Daṇḍāsana
(For Sitting Āsanas)
3. Sthiti: Lying on stomach with hands stretched above your head and legs
together.
Relaxation: Makarāsana
(For Prone Āsanas)
4. Sthiti: Lying on your back with hands stretched above your head and
legs together
Relaxation: çavasana
(For Supine Āsanas)
Breathing is normal for all sthiti positions.
1. Silent Demonstration
2. Demonstration with counts.
3. Demonstration with counts, breathing and explanation.
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Step III
Limitations and Benefits of the Āsana.
a) Teacher must emphasize on Limitations and ensure that a person does not
perform a posture contra-indicated to him or her.
b) Benefits (Physical, Therapeutic and Spiritual) to be told to the students.
Step IV
Individual practice: The class will follow the instructor and the demonstration
and practice of the Āsana. Correction can be done by the instructors.
Step V
Practice in pair: Class will be divided into two groups A & B. When ‘A’ group is
performing, ‘B’ group will be watching; make corrections if necessary and vice
versa. The teacher and the demonstrator can also make corrections.
Step VI
Key points: Demonstrator again performs the Āsana according to the
instructions from the teacher, with subtle points (like bending of knees, closing
eyes, breathing etc.) involved in the practice and proper explanation at every
stage.
Step VII
Whole group practice
a) Teacher instructs, while all the students will perform.
b) Teacher must emphasize on synchronization of body, mind and on stretch-
ing position and compression position.
Step VIII
Questions and Answers session with closing prayer.
The teacher will clarify the queries of the student if any.
Closing prayer saluting Patañjali:
yaegen icÄSy pden vaca< ml< zrIrSy c vE*ken,
yae=pakraeÄ< àvr< munIna< ptÃil< àaÃilrantaeiSm.
Yogena cittasya padena vācāṁ malaṁ śarīrasya ca vaidyakena |

Yo’pākarottaṁ pravaraṁ munīnāṁ pataïjaliṁ prāṅjalirānatosmi ||
Meaning: We salute the sage Pataïjali, who has given Yoga for healthy mind
and body, medicine for physical ailments, grammar for the speech.
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1.4 INITIAL POSTURES FOR ALL ĀSANAS
Sthiti (initial) and Śithila (relaxation) postures for all Śithilīkaraṇa Vyāyāma
and Yogāsana.
Sthiti: Initial standing posture - Tāḍāsana
1. Stand erect with feet close together.
2. Place the hands along the thighs with fingers stretched out.
3. The legs, trunk and the head are aligned in a straight line.
4. Close the eyes and observe the balance.
Śithila Tāḍāsana - Standing Relaxation Posture

1. Stand erect with legs about six to twelve inches apart, hands hanging freely
by the side of the body with the shoulders collapsed.
2. Make sure that the body is completely relaxed.
Śthiti Initial Sitting Posture - Daṇḍāsana
1. Sit with both legs stretched with heels together.
2. Place the palms on the floor by the side of the buttocks.
3. Keep the spine, neck and head erect.
4. Close the eyes.
Śithila Daṇḍāsana - Sitting Relaxation Posture
1. Sit with legs stretched apart and relax.
2. Slightly incline the trunk backwards, supporting the body by placing the
hands behind.
3. Fingers point backwards.
4. Let the head hang freely behind or rest on either side of the shoulder.
Sthiti Initial Prone Posture
1. Lie down on the abdomen with legs together toes pointing outwards, the
soles of the feet facing up and chin touching the ground.
2. Stretch the hands straight above the head, biceps touching the ears and palms
resting on the ground.
3. Close the eyes.
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Prone Relaxation Posture - Makarāsana.
1. Lie down on the abdomen with feet wide apart, heels touching the ground
and facing each other.
2. Bend both the elbows and place the right palm on the left shoulder and the
left palm on the right shoulder.
3. Rest the chin at the point where the forearms cross each other.
Initial Supine Posture
1. Lie down on the back with legs together.
2. Stretch the hands straight above the head, biceps touching the ears and the
palms facing the ceiling.
3. Close the eyes.
Supine Relaxation Posture - Śavāsana

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

Pādahastāsana
Follow the same method for all standing Āsanas
Step 1
Name : Pādahastāsana
Meaning : Hand to foot posture.
Justification : It is a forward bending posture.
Type : Standing
Category : Cultural
Complimentary : Ardha Cakrāsana
Counts : 8
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Step 2
Demonstration
1. Silent Demonstration
2. Demonstration with counts
3. Demonstration with counts, breathing and explanation
Sthiti : Taḍasana
One - Ekam Inhale, raise the hands to horizontal position.
Two - Dve Further inhale and raise the hands to vertical position, biceps touching
the ears. Stretch your hands as much as possible.
Three- Trīṇi Exhale making the back concave, bend forward from the root of the
back half way until the trunk is parallel to the ground.
Four - Catvāri Exhale further, stretch and go down further till the palms rest on the
ground, and the nose touches the knees or to the best of your capacity. Do not bend
at the knees. Normal breathing, eyes gently closed, try to contract the abdomen to
expel the maximum amount of air.
Five - Pañca Inhaling slowly come back half a way, parallel to the ground.
Six - ṣaṭa Inhaling further, come to the horizontal position, stretch your hands
above your head.
Seven - Sapta Exhaling bring the arms to the vertical position.
Eifht - Aṣṭha Exhaling further, turn palms down, drop your arms slowly by the side
of the body.
Step 3
Benefits
Makes the Spine flexible, Strengthens the thighs. Helps preventing constipation
and menstrual problems. Improves digestion. Enhances blood flow to the head
region.
Limitations
People with vertigo, severe degree of hypertension, cervical spondylosis, and
disc prolapse to avoid this posture.
Step 4
Individual practice
Whole class practice according to the instruction of the teacher.
146
Step 5
Practice in groups
The class is divided into two groups A and B. Group A will practice and B will
watch.
If there is any correction group B will correct them. Next group B will practice
and group A will correct if it is necessary.
Step 6
Key points
1. Eyes closed, face smiling; don’t bend at the knees.
2. Keep the neck up till the bending at the hip is completed then drop the
head freely to touch the knees with your nose, or the forehead close to
the knees.
Step 7
Keeping the subtle points in mind, whole class will practice according to the
instructions of the teacher.
Step 8
Questions and Answers with closing prayer.
1.6 EIGHT-STEPPED METHOD FOR SITTING ĀSANAS – VAKRĀSANA

Step 1
Name : Vakrāsana
Meaning : Twist posture
Type : Sitting
Justification : Upper portion of the body is twisted completely.
Category : Cultural
Counts : 8
Complimentary : Self
Step 2
Demonstration
1. Silent Demonstration.
2. Demonstration with Counts
3. Demonstration with counts, breathing and explanation
147
Ekam Inhale, fold the right leg at your knees & keep it near the left knee.
Dve Exhale; stretch the hands to the horizontal plane.
Trīṇi Inhale, twist from the waist region to the right side (maintain the hands at the
shoulder level)
Catavāri Exhale, bring the left arm around the right knee and catch the right big
toe. Take the right arm back and keep the palm on the ground in such a way that
the trunk is keept erect with a proper twist at the waist region, chin on the right
shoulder.
Normal breathing at the final posture, stay in the posture comfortably for one or
two minutes.
Pañca Inhale – stretch the hands at the shoulder level.
ṣaṭa Exhale - Untwist the waist hands still remaining at the shoulder level.
Sapta Inhale – Keep the hands beside the body palms, on the ground.
Aṣṭa Exhale, unfold you right leg – keep it straight.
Relax in Daṇḍāsana.
Step 3
Benefits & Limitations
1. Stimulates the Pancreas – useful for diabetes.
2. Relieves constipation - Aids digestion.
3. Helps to reduce the fat around the waist region.
4. Lateral twist gives flexibility to the spine – tones the spine & nerves
5. Removes backache, helpful in kidney problems.
6. Expels gas from the abdomen.
7. Strengthens the spleen.
Limitations:
People who have undergone recent abdominal surgery may avoid this posture.
Step 4
Individual practice
Whole class practice according to the instruction of the teacher.
148
Step 5
Practice in groups
The class is divided into two groups A and B. Group A will practice and B
will watch. If there is any correction they will correct them. Next B group will
practice and group A will correct if it is necessary.
Step 6
Key Points
Back Erect, try not to bend the stretched leg.
Step 7
Step 8
1.7 EIGHT-STEPPED METHOD FOR PRONE ĀsanaS – BhujaÌgāsana

Step 1
Name : BHUJAÌGĀSANA
Meaning : Cobra posture
Type : Prone
Justification : In the final posture the body resembles the head of
the Cobra.
Category : Cultural
Counts : 4
Complimentary : Śalabhāsana
Step 2
Demonstration
2. Demonstration with Counts.
Relaxation: Makarāsana
Sthiti Prone posture stretch the hands above your head, join your legs, touch
the forehead to the ground.
149
Ekam Inhale, Bend the arms at the elbows, place the palms near the last rib
bone – exerting least pressure on the palm – let the elbows not spread out – chin
on the ground.
Dve Further inhaling come up – raise the body upto the navel region – arch the
dorsal spine – bend back your neck as far as you can – hang your head freely
– maintain this position with normal breathing for a minute or as long as you
can.
Trīni Exhale/ come down – chin on the ground.
Catvāri Further exhaling – stretch the hands above your head, forehead on the
ground.
Relax in Makarāsana
Step 3
Benefits & Limitations
1. Flexibility to the Dorsal Spine.
2. Strengthens the spinal muscles.
3. Strenghthens the back muscles.
4. Reduces the abdominal fat
5. Good for respiratory systems – expands the lung capacity – Bronchial
Asthma, Nasal allergy patients are benefited.
Limitations
Those who have undergone recent abdominal surgery should avoid this
practice.
Step 4
Individual practice
Whole class will practice according to the instructions of the teacher.
Step 5
Practice in pair
The class is divided into two groups A and B. Group A will practice and b
will watch. If there is any correction they will correct them. Next B group will
Step 6
Key points
1. Do not strain the arch of the dorsal spine and neck. Do to the best of your
capacity.
150
2. Eyes closed in the final position, face smiling, stay in the position effort-
lessly, comfortably. If not possible to stay go back and come again and
stay in the position.
3. Legs should be together, soles facing up, the lower part of the body in
touch with the ground, the elbows when bent close together, raise the
head first and then the upper portion of the trunk slowly.
Step 7
Step 8
1.7 EIGHT-STEPPED METHOD FOR SUPINE ĀSANAS – SARVĀÌGĀSANA

Step 1
Name : Sarvaṅgāsana
Meaning : The inverted posture
Justification : ‘Sarva’ means all; ‘Aṅga’ means limbs of the
body
Type : Supine
Category : Cultural
Complimentary : Matsyāsana
Counts : 8
Step 2
Demonstration
2. Demonstration with counts.
Sthiti : Śavāsana
Ekam Inhale; slowly raise both the legs up to 450 from the ground.
Dve Inhaling further raise to 900, bring the arms by the side of your body.
Trini Exhaling raise your trunk of the body by taking support of the arms
and elbows, without lifting the head. Press the elbows on the ground firmly and
151
support the back at the waist region with both the palms. Bring the legs parallel
to the ground. Straighten the trunk by pushing it with your hands until the chin
touches the chest.
Catvāri Inhale and raise the legs vertically, keeping the body erect and the chin
touching the chest. Come to the final shoulder-stand position. The whole body
below the shoulders is in one straight line in inverted position.
Pañca Inhaling slowly come back with the legs perpendicular to the ground. Slide
your hands down further to the buttocks and come to viparétakaraëi position.
ṣaṭa Exhaling slowly bring your legs to 900.
Sapta Further exhaling bring your legs to 45 0.
Aṣṭa Exhaling further drop your legs and relax in çavsana.
Physical Benefits: Activates the whole body.
Therapeutic Benefits
Stimulates and keeps the thyroid healthy. Influences the pelvic organs. Useful in
varicose veins, piles, hernia and menstrual disorders.
Spiritual Benefits: Calms the mind
Limitations
People with Cervical spondylosis, low back pain and hypertension should not do this
posture.
Step 4
Individual practice
Whole class practice according to the instructions of the teacher &
demonstration.
Step 5
Practice in groups
The class is divided into two groups A and B. Group A will practice and group
B will watch. If there is any correction they will correct them. Next group B will
Step 6
Questions and Answers: Students will be encouraged to ask questions. The
teacher will clarify the queries of the students, if any.
152
Step 7
Key points: With instructions and demonstration, key points will be explained.
The following are the key points:
1. The knees should not be bent. The body should not be stiff.
2. The body to be kept in a straight line without any strain, effortlessly.
Eyes closed, face smiling.
Step 8
instructions of the teacher and demonstrator.
1.9 SUMMARY
In this unit we have learnt about the teaching techniques of Āsanas by following the
eight-stepped methods.
1.10 REVIEW SESSION
a) Write Eight-stepped method for Trikoṇāsana, Pascimottānāsana,
Dhanurāsana and Pavanamuktāsana.
153
BLOCK – 6
Karma Yoga
154
Unit- 1
KARMA YOGA MODULE
STRUCTURE
1.0 Introduction
1.1 Objectives
1.2 Tips to Karma Yoga
1.3 The Work Module
1.4 Summary
1.5 Review Session
1.0 INTRODUCTION
To remain in complete bliss and contentment while at work is Karma Yoga. Convert
all work into yoga by learning this art of ‘action in inaction’ (kmR{ykmR y> pZyedkmRi[
c kmR y>.ÉgvÌIta 4-18. - karmaëyakarma yaṣ paśyedakarmaëi ca karma yaù
||bhagavadgétä 4-18||. To achieve this state of yaegSw> k…é kmaRi[.ÉgvÌIta 2-48.-
yogasthaṣ kuru karmäëi ||bhagavadgétä 2-48| (act while totally established in
yoga) or complete bliss in action, you need to maintain an internal awareness
of your mental activities all the time. You need to bring about a total attitudinal
change in your working style. The 4 major laws of Karma yoga are described in
Bhagavad Gita so that you can enjoy every moment of your work totally free from
all stresses. Work with a sense of duty; work without getting intensely attached but
with focused attentiveness to it; never allow the anxieties about the results interfere
with your mind during the currency of the job and accept failure and success with
equanimity.
We are all made out of the three personality dimensions i.e. Trigunas - Tamas, Rajas
and Sattva. Tamas is laziness, lethargy, inability to think and ignorance. Meaning of
Tamas is darkness. Result of such actions is confusion. Rajas means ‘to shine’. We
are dynamic, active and ‘go getters’. Good planning, execution knit and are together
in this ‘intelligent’ phase of our personality. Desire motivated action called Kāmya
karma features this Rajas. Desires for the sense pleasures, name, fame, money
characterize Rajas. Ego is strong and we are often called ‘A’ type personalities at this
stage. But it is much later when we grow, we realize that this ego-centered action is
childishness as the proverb tells us ‘Empty vessels make more noise’. Though we
can achieve great things as we have done in the new era of science and technology,
the result is ‘fatigue’, tensions and stresses. We see this in action today. Stress has
become the biggest killer and challenge of modern era.
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The third is Sattva. Sattva means Essence - the good characteristic and features in all
of us. The humanitarian characters of love, compassion, sharing, control on ourselves
etc. We should not only enjoy ourselves but share our wealth, food and good things
of the world with others. Awareness about the society around us becomes prevalent.
A sense of duty dominates our actions. Result: greater happiness and better social
harmony in us.
In an attempt to escape action and responsibility, we may get away to an isolated
place, and even sit with our limbs controlled and senses blocked. But what happens
to the mind?
These three personality traits in us will keep us in control in all our actions.
1.1 OBJECTIVES
In this block you will be introduced to the tips of Karma Yoga and the module for
Work.
1.2 TIPS TO KARMA YOGA
Using the techniques of Karma Yoga we learn the art of ‘working in relaxation
with total Awareness in Action’. Not losing sight of the innate bliss and poise, the
path of work teaches us to interact in society judiciously and effectively. To retain
this objectivity and attunement to a clearer and more subtle state of mind, as a
judge does while hearing the powerful arguments of both the parties, is the trick of
Karma Yoga. The regular release of stress & tension helps us to spread the insight
throughout the action phase. Application of the Karma Yoga techniques helps to
reduce the accumulation of tension and stress and thus makes the possibility of a
Tension-free Life, a Reality.
Three Methods towards achieving the Goal
Karma Yoga offers us three methods towards achieving the goal.
The first step in this whole growth process is; thus, to shatter the Tamas, remove the
resistance to action, both physical and mental.
The second step is to Overcome the problems of Rajas manage the most difficult
situations as fire-fighting with ease and not get lost.
And the third step is to Resolve all conflicts that arise on our way towards achieving
the goal.
How we do our action is very important. It is the degree of attachment that decides
the reactions set up in or motive behind the action in us. Greater the intensity of
attachment to fruits of action, stronger the likes and dislikes, greater will be the
depressions and excitements. Being tossed up and down in emotional imbalances
we drain all our energies. Fatigue and misery will be the outcome. Hence when
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action is done with the attitude of ‘Duty’, the intensity of attachment is considerably
reduced; unattached action starts and we become happier and less miserable in
our interactions. Also the unnecessary worries, doubts, etc are reduced; clarity in
thinking brings an objective approach and helps us to solve the problems more
effectively. It is often the strong attachments, worries, and expectations of results
that bind us.
All of us should remain in the Arena of Action itself and learn the art of living. Yes,
a temporary rest from work can help us to forebear the pressures of work a little
better. But what is far more important is to learn the mode of action, a process by
which we convert Kāmya Karma into Karma Yoga.
yiSTviNÔyai[ mnsa inyMyarÉte=juRn,
kmeRiNÔyE> kmRyaegms´> s iviz:yte.ÉgvÌIta 3-7.
yastvindriyäëi manasä niyamyärabhate’rjuna |

karmendriyaiù karmayogamasaktaù sa viśiñyate ||Bhagavadgétä 3-7||
‘But he excels, O Arjuna! Who, restraining the senses by the mind, unattached,
directs his organs of action to the path of work.’
kmR[Ev ih s<isiÏmaiSwta jnkady>,
laeks<¢hmevaip sMpZyNktuRmhRis.ÉgvÌIta 3-20.
karmaëaiva hi saàsiddhimästhitä janakädayaṣ |

lokasaìgrahameväpi sampaśyankartumarhasi ||Bhagavadgétä 3-20||
Køúïa says to Arjuna that kings like Janaka achieved perfection and the ultimate
state through work. As they did, O Arjuna, you also, have to perform action with
the motive of preserving the social harmony and world order.
As we grow, our narrow ‘self-centered’ nature expands. We are no more concerned
only about ourselves, our wants and the material gains. We are concerned about our
family, our community, our village or city. As our outlook broadens, we identify
with the nation to which we belong, then to humanity in general. Our concern
manifests in doing good to others. It turns into a patriotic urge or social urge for
service. We give up our comforts; reduce our requirements so that we can give
to others. We use our faculties-Jñānendriyas and Karmendriyas to become more
useful to the society or the nation in which we live. Our strong attachments to gain
something for ourselves diminish. Thus, the motivation of ‘doing good to others’;
‘Serving the society or nation’ elevates us from Kāmya Karma to Karma Yoga.
Zeal for doing good to others with love and compassion at its base manifests as
sacrifice in expression. The attachment and the desire to get something material in
return reduces; that turns work into Karma Yoga.
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‘Doing good to others’ as we have seen, can be through service zeal or patriotic
urge. It cuts at the root of our selfishness, brings sacrifice, self-restraint in spite of
sufferings. It is an expression of love for our fellow-beings of our country, of our
society. We become steady; our lower urges of sense pleasures get burnt in the flame
of patriotism or service. Life becomes holy and sanctified. All actions get focused on
one point; the life mission emerges; calm and patient work transforms the ‘Arena
of Action’ into a region of Karma Yoga. The motivation of work changes from
‘material return for our own sense-pleasures’ to ‘remove the ignorance and pain
of others’— Naturally, a change in ourselves and acquisition of greater wisdom,
become mandatory. If we are sincere, we find a great change transforming us to
make us fit instruments of service.
y}awaRTkmR[ae=NyÇ laekae=y< kmRbNxn>,
tdw¡ kmR kaENtey mu´s¼> smacr.ÉgvÌIta 3-9.
yajïärthätkarmaëo’nyatra loko’yaà karmabandhanaù |

tadarthaà karma kaunteya muktasaìgaṣ samäcara||bhagavadgétä 3-9||
The world is bound by actions other than those performed for Yajña. Do therefore,
O son of Kunti, earnestly perform action for Yajña devoid of attachment.
The way of the Yajña concretizes the concept of ‘Unattached action’, the core of
Karma Yoga. Yajña can easily be practiced even by an ignorant in the society. Since
Yajña is the (Kāmadhuk — the fulfiller of desires), even the dull, ignorant would go
to performing it. Gétā 3.10 goes to the origin of Yajña.
kmR{yevaixkarSte ma )le;u kdacn,
ma kmR)lhetuÉURmaR te s¼ae=STvkmRi[.ÉgvÌIta 2-47.
karmaëyevädhikäraste mä phaleñu kadäcana |

mä karmaphalaheturbhürmä te saìgo’stvakarmaëi||bhagavadgétä 2-47||
‘Seek to perform your duty; but lay not claim to its fruits. Be you not the producer
of the fruits of karma; neither shall you lean towards inaction.’
For effective action and best results we should work with an unperturbed
composure of mind. That is the secret to work - the unattached way, the essence
of Karma Yoga.
Unattached action does not mean carelessness in action or towards results. We are
certainly cognizant of the success or failure. We analyze the reasons as to why the
task resulted in success, or failure: We note the special features and shortcomings
in performing the set task. This objective analysis helps us to correct our mistakes,
improve the methods and move towards better efficiency. We gain greater control
over our instruments of understanding Jñānendriyas and Karmendriyas. There is
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a continuous move towards better Precision and Perfection. The energy draining
component in the process of working – emotional excitements and depressions
resulting from strong attachments are cut out.
The sense of duty is a broadened motivation which helps one to learn that skill. He
has to understand, allow himself to change and time his systems to the inherent
components of reduced attachments in such broadened motivations. It is the
understanding, the willingness to change and to adopt the skill in action, in action
that brings growth that converts karma to yoga. ‘kauśalam’ is not efficiency in work,
efficiency is an outcome. A man may be very efficient in his work. He may have
a sharp intellect, fine analytical power. Hence his analysis, planning, preciseness
in action will bring great efficiency in work. He may be very fine with his hands.
Difficult jobs appear to be done with ease. His physique can be so congenial that he
does good efficient work. He may be sweet-tongued. He can inspire others to get
the work done, though he himself can be efficient in work.
Equanimity Is Yoga smTv< yaeg %Cyte.ÉgvÌIta 2-48. samatvaà yoga
ucyate||bhagavadgétä 2-48|| ‘Working in Awareness’, the tool for grinding
ourselves, for washing out the stagnations makes us steady, dehypnotizes us from
our delusions, establishes us in poise. Bliss emerges. Loss or gain neither depresses
us nor excites us. Steady like a rock, we will not hesitate to efficiently carry on the
responsibilities and duties given to us. ‘Working in awareness’ further establishes us
in a state of ‘samatva’ which verily is Yoga. Gradually the secrets of nature unravel
themselves as we grow further.
A review of all these tips leads us to a fuller understanding of the stages of progress
in Karma Yoga. In man, the Kāmya Karma the desire activated actions attached to
fruits of action, shatters the laziness, lethargy, TAMAS and brings him to activity.
Left to himself it may lend him to hyper-activity and uncontrolled RAJAS. By
harnessing the energies of Rajas, leads man to SATTVA and raises him further from
the scope of Karma Yoga. The steps can be portrayed as follows:
1. Unattached action (Attitude in action counts).
2. Duty-sense and working the Yajña way.
3. Reduction of personal likes and dislikes.
4. Objective outlook, development of clarity, sharpness and efficiency.
5. Service and patriotic urges featuring love, sacrifice and self-restraint.
6. Emergence of conflicts - Dharma sandigdha - doubts arise and analysis
begins.
7. Working in awareness; the first secret unraveled.
8. Jévanmukta state – stagnations shattered living in awareness with a sense of
instrumentality.
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9. Siddha – the master living in cosmic consciousness featured by superhuman
qualities and siddhis.
10. The Universal Love and Brotherhood.
11. Naiṣkarmya sthiti – the Ultimate merger.
Each one of us is at different levels of evolution. Each of us have to begin from
where we are. We should begin our journey. The above steps are something like the
milestones which we find on our journey. Conscious effort has no substitute. The
grace of a Guru, the vision of a teacher, the content of a scripture, a book can show to
the disciple, the student a glimpse into the higher dimensions of life. That vision can
often give a direction to him. But the hard work and the conscious effort to mould
shape and transform himself by developing a proper attitude, reducing the strong
bondages of likes and dislikes are but mandatory. Thus Sādhanā gets accelerated in
the beaming light of proper analysis, understanding or Jñāna associated with the
actual process, Yoga. Glimpses of awareness have to be stabilized; the flashes of
truth need to be extended in our day-to-day transactions. If our system is already
prepared (Sattva ṣuddhi is present) the whole process of spreading the awareness
throughout the day and night fructifies fast. On the other hand, if the instruments
of understanding (Jñānendriyas) and of action (Karmenderiyas) are gross and
undeveloped, systematic, disciplined, steady sādhanā or practice is the only
course.
After this far we imbibe the qualities of unattached action and the state of awareness,
the bliss, peace and stability of mind also get determined. Even moments of
awareness bear great fruits of joy and bliss, simple application of analysis even for a
short time clear a large cluster of doubts. As we grow in sādhanā, our understanding
becomes more & more comprehensive leading to higher & higher bliss. It is not that
we go on doing the sādhanā for months, years and decades. The path of Karma
Yoga is actions performed with conscious, intelligent awareness. They are actions
done in freedom with discrimination, constantly endearing ourselves with as deep
inner blissful presence of the Lord. Finally, it leads us to the state of the Niúkarmya
sthiti.
In conclusion, the path of action, is of vital value for the modern man and the nations
involved in ambitious plans with gigantic efforts using science and technology, to
reconsider the direction of life and efforts, to revitalize the higher values of life on
a firmer scientific basis, to re-establish peace, harmony, love, etc,. In and amidst
different nations full with conflicts and chaos, unrest and misery, doubts and
suspicious, and thus to create nuclei of ideal living in different parts of our globe.
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1.3 THE WORK MODULE
The first step is to choose a work or a target; it may be cleaning the path way towards
your apartment or to landscape the foot path or to plant more saplings to shade
the roads nearby or cleaning the slum or educating the children in the slum. The
following are the step by step process to achieve a target.
1. Objectives – The proposed target.
2. Planning is a process which is decided in advance what is to be done in the
coming future. The planning process includes a group of related methods
and techniques that provides the basis of defining a detailed list of activities
that are to be completed and how the work will get done, by who, when
and for how much. In summary, the project plan development provides the
specifies of:
1. WHAT? (Objective, scope and statement of work)
2. WHAT-IF? (Contingency Plans)
3. HOW? (Development approach, work breakdown, processes & pro-
cedures)
4. WHO? (Project organization and resource schedule)
5. WHEN? (Schedule & milestones)
6. WHERE? (Facilities required)
3. Execution
The execution phase of a project is known as “project execution” and it can
follow several courses that are difficult or impossible to predict. The steps
necessary to keep a project focused and results-oriented will vary, depending
on the pace of the project, the effectiveness of the teamwork, and the nature
of the emerging outcomes. As a project progresses, team members will gain
increased insight into each side, which is helpful in developing and modifying
the team’s work.
Execution involves Project - control steps which involve activities like:
1. Review the completed activities.
2. Identify milestones reached.
3. Identify problems or issues.
4. Update project schedule and progress information.
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4. Identify Problem Area
Many times the project team is busy getting on with ‘completing the project’
and not spending the time & energy to anticipate the problems. Listed below
are some potential problems that may arise:
1. Lack of good data activity progress.
2. Inadequate definition or requirements.
3. Frequent & uncontrolled changes to the baseline requirements.
4. Poor time & estimates
5. Inadequate tracking & directing of project activities.
5. Solution
Tracking, Monitoring and Reviewing process is necessary at each step for
identifying the problems and solving it. Preventing problems is far easier
and less costly than solving them and the best way to locate a problem is to
always be looking for it.
6. Status Report is presented having the following components:
1. Task
2. Plan
3. Review
4. Action
5. Achieved results
1.4 SUMMARY
In this block we have introduced some tips about Karma Yoga i.e. convert all work
into work yoga by learning this art of ‘Action in Inaction’. Combination of this
ancient wisdom with modern work module would do wonders!
1.5 REVIEW SESSION
Combine the ancient Karma yoga tips and write a work module for landscaping
the footpath to your apartments with green grass embedded with the name of the
apartment.
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BLOCK – 7
Report
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Unit- 1
Report Writing
In this block we have given some tips for writing report. We have also given the
topics for report writing out of which you have to pick ONE of them.
GUIDELINES FOR WRITING REPORT
Report is an account given of a matter after investigation or consideration.
Select a topic
You are given a list of suitable topics and you can select the same based on your
interest area.
You will want to apply your ideas in any work that has already been done: To relate
and apply your ideas to other people’s ideas. You may want to start by choosing a
general area in which you are interested. May be you have several possible ideas.
Write them all down. Do not reject any idea at this point.
To get your ideas moving on the areas, consider all the aspects of each that might be
relevant. Think about the issues, talk to people, read around the subject and write
something about them.
Preliminary Reading
For ideas and to gain focus on the chosen topic, try some or all of the following:
1. Look through a good, recent introductory textbook and, if appropriate, more
specialized works.
2. Look through some current periodicals in the field.
3. Sometimes it is possible to see examples of projects done by students in
previous years. Ask your tutor or ask in the library.
4. For many subject - fields one can consult Abstracts (summaries) of all major
works in the field.
Reading Notes
Your preliminary reading will not only be useful for choosing your topic. You will
need to go back to some of the same sources to do a Literature Review for your
project. So keep careful notes at every stage.
Your reading notes can include article summaries from Abstracts. If you are using
a computerized bibliographic source, you might be able to transfer information to
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your own disc or print it out there and then. Do not expect to remember what you
have searched and where you found things. It is very easy to forget.
Label your notes so that somebody else could read and understand them. This should
mean that you, too, understand them when you re- read them.
Timetable your Report
Basic Time Management skills may be even more relevant here than in other aspects
of study. At the start of your research period you must already know exactly when
your project is due. Using that, construct a timetable, working backwards, with
plenty of time for writing up.
Do not underestimate the time needed for writing up and finishing your report, as
well as planning extra time for any un-foreseen problems, allow time for feedback
on your draft (from a tutor, for example) and for revising it. If the report has to be
bound, know how this is to be done, and allow time for that. Also take into account
the extra pressure on your time if writing up the report coincides with exams and
the completion of your other assessments.
Literature survey
You need to read the important things that have been written about the area that
you are researching and you may be required to write a review of the literature on
the topic.
Data that is secondary for some research may be primary for other kinds of research.
The following sources would be secondary for most research.
You will certainly read some of the following: Internet, Books, Encyclopedias,
Newspapers, Journals, Magazines, Conference Proceedings and Reports.
Writing the Report
It is not sensible to leave all your writing until the end. There is always the possibility
that it will take much longer than you anticipate and you will not have enough time.
There could also be pressure upon available word processors as other students try
to complete their own reports. It is wise to begin writing up some aspects of your
research as you go along. Remember that you do not have to write your report in
the order that it will be read. Often it is easiest to start with the method section. The
use of a word processor makes it very straightforward to modify and rearrange
what you have written as your research progress and your ideas change. The very
process of writing will help your ideas to develop. Last but by no means the least,
ask someone to proof read your work.
Let your friends, family and classmates know that you are busy writing and explain
that it is important that you are not disturbed.
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Structuring a Report
1. You have to divide your report into eight parts starting from introduction to
conclusion or summary.
2. A report is used for reference and is often quite a long document. It has to be
clearly structured for you and your readers to quickly find the information
wanted.
3. You need to plan carefully to make sure that the information which you have
gathered gets put under the correct headings. Decide on your headings and
subheadings.
4. For example, the headings and subheading you need will be determined by
the aims of your report and the requirements of your course.
5. Make a list of the main parts that you will need for your report. Then add
your own headings and sub headings as appropriate.
6. Go through the material you have gathered and list all your points and any
supporting information under the appropriate headings.
7. Go through the points under each heading and underline the most important.
Cross over anything that may seem to be irrelevant, or put them under
another heading if they are out of place. Leave the points which you are
unsure about. You can decide whether to include or reject them later.
8. Arrange the headings into a logical sequence. Read through what you have
planned and decide whether or not to include the points about which you
were unsure.
9. Decide what supporting information should go into the appendices and what
should remain in the main body.
10. Draft some interim conclusions by summarizing, analyzing and evaluating
your findings.
11. Consider what recommendations (if required) should be made.
12. Write a full draft, taking account of the points on structure outlined above,
and the points on layout outlined below.
WRITING SKILLS
Transition Words and Phrases
Transition words and phrases help establish clear connections between ideas and
ensure that sentences and paragraphs flow together smoothly, making them easier
to read. Use the following words and phrases in the following circumstances.
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Read through the draft, checking for errors and making revisions. Use the spell
check on your computer and also a grammar check, if available.
Key points and suggestions for your knowledge
To indicate more information:

Besides
Furthermore
In addition
Indeed
In fact
Moreover
Second...Third..., etc.
To indicate an example:
For example
For instance
In particular
Particularly
Specifically
To demonstrate
To illustrate
To indicate a cause or reason:
As
Because
Because of
Due to
For
For the reason that
Since
To indicate a result or an effect:
Accordingly
Finally
Consequently
Hence
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So
Therefore
Thus
To indicate a purpose or reason why:
For fear that
In the hope that
In order to
So
So that
With this in mind
To compare or contrast:
Although
However
In comparison
In contrast
Likewise
Nevertheless
On the other hand
Similarly
Whereas
Yet
To indicate a particular time frame or a shift from one time period to another:
After
Before
Currently
During
Eventually
Finally
First . . . Second . . . etc.
Formerly
Immediately
Initially
Lastly
Later
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Meanwhile
Next
Previously
Simultaneously
Soon
Subsequently
To summarize:
Briefly
In brief
Overall
Summing up
To put it briefly
To sum up
To summarize
To conclude:
Given these facts
Hence
In conclusion
So
Therefore
Thus
To conclude
Parts of a Report
1. Cover Sheet - This should contain some or all of the following: full Title of
the Report; your Name, the name of the Unit of which the project is a part,
the name of the Institution, the Date.
2. Contents or Table of Contents
1. Headings and Subheadings used in the report with their page numbers.
Remember that each new chapter should begin on a new page.
2. Use a consistent system in dividing the report into parts. The simplest may
be to use chapters for each major part and subdivide these into sections and
sub sections. 1, 2, 3, etc, can be used as the numbers for each chapter. The
sections for chapter 3 (for example) would be 3.1, 3.2, 3.3, and so on. For a
further subdivision of a subsection you can use 3.2.1, 3.2.2, and so on.
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3. Introduction
This is the overview of the whole report. It should let the reader see, in advance,
what is in it. This includes what you set out to do, how reviewing literature
focused and narrowed your research, the relation of the methodology you
chose to your aims, a summary of your findings and of your analysis of the
findings.
4. Aims and Purpose or Aims and Objectives
5. Literature Review:
This should help to put your research into a background context and to
explain its importance. Include only the books and articles which relate
directly to your topic.
6. Appendix
You may not need an appendix, or you may need several. You could include
data not used in the body, that are necessary, or useful, to get the full benefit
from your report. There may be maps, drawings, photographs or plans that
you want to include. The plural of an appendix is two or more appendices
or appendixes. If an appendix or appendices are needed, design them
thoughtfully in a way that your readers will find convenient to use.
7. Bibliography
List all the sources to which you refer in the body of the report. These will be
referenced in the body of the text using the Harvard Style.
CHECK LIST FOR THE COMPLETED REPORT
Title page
1. Name, student number
2. Course, subject
3. Due date, lecturer’s name
4. Title of assignment
Did you check the requirements for the title page with the particular lecturer?
Table of contents
1. Numbered correctly?
2. Page references in line?
3. Correlation with the rest of the text?
Text
1. Headings consistent in size and style?
2. Headings and subheadings numbered correctly?
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3. Body of text - the same style and size throughout the document?
4. Pages numbered?
5. Any blank spaces in the text?
6. Any headings at the bottom of the page and the supporting text at the top of
the next page?
7. Any headings without supporting text?
8. Any headings/subheadings that should be merged?
9. Any sections that should be subdivided?
10. Printing clear and legible?
Introduction and Conclusion
1. Consistent with the text?
2. Your own?
Illustrations/ diagrams
1. Original illustrations/diagrams?
2. Acknowledged correctly when from another source?
3. Any unnecessary illustrations?
4. Illustrations in a frame?
5. Captions to illustrations?
6. Illustrations on the correct page and in the correct position?
7. Illustrations listed separately following the Table of Contents?
8. List of illustrations’ included in Table of Contents?
Citations
1. All quotations in inverted commas?
2. All information that is not your own acknowledged?
3. Format of citation correct?
Language
1. Spell-check facility used?
2. Writing Centre consulted?
Bibliography
1. Ask your lecturer which bibliographic referencing style you should use.
2. You will choose a bibliographic referencing style so that you know how to
format of each entry correct?
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3. Note that a bibliography is always listed in alphabetical order by author or
title in the case of no author.
Stapled/ bound / spiral or hard bound?
1. Requirements of particular lecturer checked?
2. Ask your lecturer which bibliographic referencing style you should use.
TOPICS FOR REPORT WRITING
1. Yoga - Need of the hour

2. Streams of Yoga & Unity in Diversity
3. Karma Yoga
4. Jïäna Yoga
5. Räja Yoga
6. Bhakti Yoga
7. Hatha Yoga
8. Techniques of Meditation
9. Laya Yoga
10. Physical Exercises &Yoga
11. Pränäyäma
12. Awareness
13. Yoga & Working Women
14. Promotion of Positive Health
15. Spiritual Dimension of Yoga
16. Youth and Yoga
17. Creativity
18. Voice Culture (Svara Yoga)
19. Sports and Yoga
20. Stamina Building
21. Drug Addiction & Yoga
22. Yoga and Science
23. Yoga for Children
24. Yoga for Lawyers
25. Alcoholism & Yoga
26. Yoga & Tantra
27. Rehabilitation of Criminals
28. Yoga & Psychology
29. Yoga for Politicians
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30. Parapsychology & Yoga (Quantum Physics)
31. Technology and Yoga
32. Ageing & Yoga
33. Applications of Yoga for Society and Social Problems
34. Meditation and Relaxation Therapies
35. Role of Yoga as Preventive and Treatment of Specific Diseases
36. Yoga Interventions and Anxiety
37. Psycho-physiological Effects of Yoga in regular Hatha Yoga Practice
38. Yoga and Music Therapy
39. Being Happy – “ yoga way”
40. Kundalini Yoga – an exploration
41. Physical Education and Yoga Education – what will you prefer?
42. Panca koça Model – the deeper study at Prashanti
43. Integral Yoga by Sri Aurobindo
44. Building Nation through Yoga way
45. Yoga for Women
46. Yoga and Youth
47. All Round Personality Development and Yoga
48. Yoga , Spirituality in Indian Education System
49. Indian Psychology and Western Psychology – the journey
50. Mind Culture and Emotions
51. Yoga in Sports
52. Yoga for Corporate & Professionals
53. Yoga for Stress Management
54. How Yoga is Science?
55. Addiction and intervention of Yoga
56. Yoga and Mudräs
57. Parapsychology & Yoga (Quantum Physics)
58. Yoga for Obesity – trends
59. Yoga for Diabetic – trends
60. Yoga for Cancer - trends
61. Yoga and common ailments
62. The Future Role of Yoga Therapy and Standardization of Yoga Education
63. Role of Professional Licensing and Accreditation in Yogic Tradition
* Choose ANY ONE topic for writing a report (about 25 pages)
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Notes
Happy Assembly
The ultimate purpose of life is to reach supreme blissful state Änandamaya Koña
and to go beyond to that eternal happiness. Our goal is to keep the mind away
from worries, anxieties, emotions, blame games, depression of the past, fears of
the future and to be in the present, expressing the inner happiness. One of the ways
to calm down the mind and to attain peaceful relaxed state is to get into such an
activity where you have an innocent entertainment.
In S-VYASA at Prashanti Kuteeram we call it as Änandamelä /Night Assembly/
Happy Assembly.
The Objective is to express the divinity within.
The aim is to remove introversion, and bring out the hidden talents.
Annamaya Koña – Muscles relaxed and flexible, the outcome is dexterity.
Präëamaya Koña – Increase - Slow down the breath – Kevala Kümbhaka
Manomaya Koña – Daivé sampat like universal love, tolerance, forgiveness etc
should be cultivated. Mind should be calm, serene and peaceful above negative
thoughts and emotions like infatuation, anger, greed arrogance etc
Vijïänamaya Koña – Resolution of subtle conflicts. Wrong notions should
diminish.
Änandamaya Koña – Silencing of the mind, Expansion, personality
transformation.
On the whole Happy assembly should help in four fold consciousness
development
• Civic sense
• Service zeal
• Patriotic urge
• Spiritual urge
174
The tools
Music –Solo Bhajans, group singing
Thematic dance drama – Life and Messages of Swami Vivekananda, Ramakrishna

Paramahaàsa, Sarada Devi and other Yogis.
Drama – The theme of Bhakti Yoga, Karma Yoga, Jïäna Yoga and Räja Yoga from
Swami Vivekananda’s life.
Debate, quiz and presentations – Advanced Äsana pyramid presentation – Om

symbol, swastika symbol and ‘Yoga’ word…… etc, Swami Vivekananda’s speech
at the Parliament of Religions.
Topics: Swami Vivekananda: An Inspiration for the Youth, What is real

happiness?
Video clips – Depicting Parables of Sri Ramakrishna Paramahaàsa
Humor and laughter -
Q. What did the Yogi say to the sandwich vendor at the ball game?
A. Make me one with everything!
After the man received his sandwich, he gave the vendor a $20 bill. The
vendor just smiled. The man, infuriated, demanded, “Where is my change.”
The vendor replied, “O, one with everything, change comes from within.”
Q. What did the yogi tell the door-to-door salesperson who came to his
home selling vacuum cleaners?
A. Too many attachments!
Q. How many Iyengar Yogis does it take to replace a light bulb?

A. Only one !
BUT, they will need: a sticky mat, a backless chair, two blocks, five blankets, a
bolster, six ropes, two belts, six assorted benches, a bandage, a slant board, two
quarter rounds, three weights, one wooden horse and a certificate
Q. What did the sign in the window of the Yoga master searching for a new
disciple say?
A. Inquire within!
175
Q. Why did the yogi refuse anesthesia when having his wisdom teeth
removed?
A. He wanted to transcend-dental-medication!
Q. How do you make God laugh?

A. Say: “This is mine”.
Q: What do Yoga meditation and an apple peeler have in common?

A: They both take you to the core.
Q: How many contemplative monks does it take to change a light bulb?

A: Three. One to change the light bulb. One to not change the light bulb. One
to neither change nor not change the light bulb.
Four monks were meditating in a monastery. All of a sudden the prayer flag
on the roof started flapping. The younger monk came out of his meditation and
said: “Flag is flapping”
A more experienced monk said: “Wind is flapping”
A third monk who had been there for more than 20 years said: “Mind is flapping.”
The fourth monk who was the eldest said, visibly annoyed: “Mouths are flapping!”
176
Note:
It is advisable for the students to get familiar with the standard international code for Sanskrit
to pronounce the Ślokas and Mantras from ancient Indian texts correctly. It will benefit them
to understand the language and feel the vibration of Ślokas while chanting them.
Standard International transliteration code

(Used to transliterate Sanskrit words in the text)
A Aa # $ % ^ \ § ¤ ¥ @ @ Aa AaE A< A>

a ä i é u ü å è ÿ ý e ai o au am aù
k o g घ ङ
ka kha ga gha ìa
c D j H |
ca cha ja jha ïa
q Q f F [
öa öha òa òha ëa
t w d x n
ta tha da dha na
p ) b É m
pa pha ba bha ma
y r l v z ; s h
ya ra la va ça ña sa ha
Ç ] } `
tra kña jïa om
Swami Vivekananda Yoga Anusandhana Samsthana – S-VYASA deemed University
upgraded to Category “A” by ministry of HRD, pioneering in world class Yoga Education
for more than 25 years. Prashanti Kutiram the campus hails 32 kms from Bangalore, the
Abode of Peace and tranquility. The campus lies sprawling in 110 acres in the lap of nature
amidst greenery, just about 15 kms from the bountiful Bannerughatta National Park
The unique University mix of Ashram and Modern University with Gurukul system offering
short term and long-term courses like YIC up to PhD level with professional accreditation by
CYAI. Up till now, 50 PhD’s, 100 MSc’s are produced with over 266 Research Publications
in indexed, Peer-reviewed and in Scientific Journals. Taking ahead the vision of Swami
Vivekananda to “Combine the Best of the East with the Best of the West”, by giving everybody
experience of Yoga way of Life while discovering the goal of life. Along with the education
the University pours life into two other yoga fields - Yoga research called Anvesana and
Yoga Therapy Home called Arogyadhama. It’s a Centre of Advanced Research (CAR) in
Yoga and Neurophysiology accredited by the Indian Council of Medical Research (ICMR).
By providing opportunity at Holistic well-being we not only create a job but create carrier
for each and everybody who get trained with us. It’s not merely a bread-earning educational
system but a personality-developing and world-building tool through yoga.”
Dr HR Nagendra, who quit NASA in 1971 to take up the Yoga life, is the Chancellor and
the leading force behind the S-VYASA movement; he found that the modern science has
only touched the physical dimension. Nature has many subtle and causal dimensions which
ancient Seers of India had fathomed, realized, documented and time tested for its usefulness.
So he jumped into this wisdom contained in Upanishads of Yoga and Spiritual Lore. He
says, “The Educational System in S-VYASA is holistic, based on the consciousness-based
approach of yoga systems and Spiritual Lore.
The courses are launched to suit the need & convenience of all. DDE, the Distance Education
programmes caters to seven short term and long term courses, such as Bachelor’s, Master’s
of Science in Yoga and Yoga Education, Post Graduate Diplomas in Yoga Therapy and Yoga
Therapy for Doctors. School of Yoga and Natural medicine and Sushruta Ayurveda College
trains doctors with 250 beds Arogyadhma (wellness center). It functionally integrate many of
the health care delivery systems (Modern Medicine, Yoga therapy, Ayurveda, Naturopathy,
Physiotherapy and Acupuncture), about 400 students getting trained to become doctors. Our
ultimate goal is to develop a course recognized by MCI to train doctors who learn to treat
patients holistically using the best of all systems of health care for which Yoga can provide
the necessary scientific base.
The results of Nation-wide Stop Diabetes Movement (SDM), under the leadership of Dr
R Nagarathna are very encouraging. We have the follow up going on in Goa, Karnataka,
Rajkot, Rajasthan, MP, and Maharashtra; soon spreading to Tamil Nadu, Pondicherry, West
Bengal, Assam, Andhra, etc. Our focus on research will be Diabetes for the next 5 years.
We have centers across the globe in 30 countries. Which specializes in three fold activities:
Education, Research (essentially in life sciences, Management and education) and Service
(like SDM. Our team in LA is planning to set up a Residential University - an extension of
S-VYASA in Los Angeles; we are working out the details. For more details please refer our
official website (www.svyasa.org) and our research journal I-JOY and I-PPP (www.ijny.org.
in / www.ijppp.org.in ) has now been indexed in Pub Med - the first and the only Journal on
Yoga and Indian Medicine to get this distinction.
S-VYASA deemed University upgraded to Category “A”
by ministry of HRD, unique with mix of Ashram and
Modern University with Gurukul system offering
short term courses such as YIC, a gateway to
all long-term courses like BSc, PGDYT, MSc
upto PhD level. Taking ahead the vision of
Swami Vivekanada to “Combine the Best
of the East with the Best of the West”,
by giving everybody experience of Yoga
way of Life while discovering the goal of
life. By providing opportunity at Holistic
well-being, we not only create a job but
create carrier for each and everybody
who get trained with us. It’s not merely
a bread-earning educational system but a
personality-developing and world-building
tool through yoga. The Educational System
in S-VYASA University is highly creative,
based on the consciousness-based approach of
yoga systems and Spiritual Lore.

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Yoga is not merely theoretical.

Block Preparation Team Support Team

Block 1: Presents loosening exercises and Sun salutations.

PREPARATIONS FOR POSTURES

This block consists of two units:

Sthiti (initial) and Śithilīkaraṇa (Relaxation) postures for all Śithilīkaraṇa

Sthiti (Initial) for Prone Posture

Śithila (Relaxation) for Prone Posture - Makarāsana.

Sthiti (Initial) for Supine Posture

1.3 LOOSENING EXERCISES

Stage V: Mukha Dhauti to relax

Sthiti: Supine Posture

Stage II: Rocking and Rolling

Sthiti: Supine Posture

1. Inhale and raise both legs to 450 position

Hiraṇmayena pātreṇa satyasyāpihitaṁ mukham |

6 - Exhale & Bāhya Kumbhaka

Step 11: Pädahastäsana

This completes one round of Süryanamaskära Repeat 3 rounds.

2.4 REVIEW SESSION

This Block is primarily of instructions to practice Yogäsanas, following proper breath-

Unit 1 Standing Postures

5. Mental equipoise, Prāṇic balance and physical.

1.3. ARDHA CAKRĀSANA

1.6. Parivṛtta Trikoṇāsana

1.7. PārŚva Koṇāsana

2.8. ARDHA MATSYENDRĀSANA

4.6. ARDHA ŚéRÑĀSANA

4.8 SUPINE REST

DEEP RELAXATION TECHNIQUE (DRT)

PRÄËÄYÄMA AND KRIYÄS

This Block has been divided into four units:

Unit – 1 Breathing Exercises

1.2 BREATHING PRACTICES

1.2.3. ANKLES STRETCH BREATHING

1.2.5 RABBIT BREATHING

1.2.6. Tiger Breathing

1.4 REVIEW SESSION

Mukha BhastrikĀ (Cleansing through hyperventilation)

siddhĀsana (For men)

This Mudrā is used during different types of uninostril

2.5 Preparatory practices for Prāṇāyāma

Upper Lobar (Clavicular) Breathing (Ādi Śvāsa)

Full Yogic Breathing

CANDRA ANULOMA VILOMA PRĀṆĀYĀMA

3.5 UJJAYI PRĀṆĀYĀMA

3.6 COOLING PRĀṆĀYĀMA

Step III: De-focusing

Step II: Swing Tāḍāsana

Step III: Waist twisting posture

Meditations and Devotional

This Block has been divided into three units:

Laye sambodhayeccittaṁ vikṣiptaṁ śamayetpunaḥ |

Laye sambodhayeccittaṁ vikṣiptaṁ śamayetpunaḥ |

Tāòasana (Palm Tree Posture)

1. Tāòasana is the sthiti or starting posture and relaxation

1. Strengthens the legs, thighs and trunk.

STEP IV: STANDING ĀSANAS

` sveR ÉvNtu suion> sveR sNtu inramya>,

3.2 VEDIC CHANTING & The lineage of saga Vyāsa is described

Prayer before food-

m&TyuÃymÙ> - måtyuïjaya mantra

om tryambakaà yajämahe sugandhià

si½dan<d gué si½dan<d, Saccidänanda Guru Saccidänanda