Yoga for Well-being

Oh! My Aching Back! (Part 2)

noreply@blogger.com (Subhash) — Wed, 20 May 2009 19:17:00 +0000

Let us continue our discussion of the simple stretches that can help relieve back pain.

Step-by-Step Instructions

Downward Facing Dog (Adhomukha-shvanasana

Start in the child pose with the arms stretched out in front
Inhale in place. With the next exhalation, curl the toes under, pressing down with the toes, lift the buttocks up coming up into the downward-facing dog position. In this position, make an effort to press the heels to the ground while keeping the tailbone lifted up.

While inhaling go back to the extended child pose
Repeat steps 2 and 3 for three more breaths
Next time when you come up into the downward-facing dog, stay in the pose for five deep breaths. Every time you inhale, try to lift the tailbone up, and every time you exhale, try to press the heels down.
Finally, lower the buttocks on the heels and rest in child pose

Half Camel Pose (Ushtrasana)

From the child pose, come up into a kneeling position with the tops of the feet and shins on the ground, thighs vertical, and knees hip-width apart. If needed, fold a blanket under the knees for support.
Place the hands on the waist with the thumbs joined together at the soft spot at the lower spine, just above the tailbone
As you inhale, pressing against the back with the thumbs, tilt your head back as far as comfortable. Make sure that the thighs stay in the vertical position, only the spine is arched.
As you exhale, come back up straight
Repeat steps 3 and 4 for five more breaths, keeping the movement synchronized with the breath
Finally rest in the child pose

Leg Lift

Lie down on your back in shavasana

Bring the feet together and put a strap around the right foot. As you inhale, using the strap, lift the right leg up and try to bring it to a vertical position. Try to keep the left thigh pressed to the floor.
As you exhale, slowly bring the leg down to the floor
Repeat steps 2 and 3 for two more breaths keeping the movement synchronized with breathing
Next time you raise the leg up, hold it up there for four deep breaths. Then, while exhaling, slowly release the leg down.
Repeat the above sequence with the other leg

Lying Spinal Twist

Lie down on your back. Using a strap, while inhaling raise the right leg up to a vertical position. Try to keep the leg straight, without bending the knee.

Shift the strap to the left hand and stretch the right hand in line with the shoulders with the palm facing down. Look over the right shoulder.
While exhaling, start lowering the right leg to your left side. Maintain a constant gentle pull on the leg with the strap while attempting to lower the right foot onto the floor. Try to keep the right shoulder firmly on the ground and try to keep the knee straight.
Hold the final position for five deep breaths
Very gently, while inhaling, raise the leg back up to a vertical position
While exhaling, lower the leg down to the floor
Repeat the above sequence with the other leg

Lying Spinal Twist - Variation

Lie down on your back. Fold the right knee and place the sole of the right foot on top of the left knee.
Stretch the arms into a T-shape (in line with the shoulders)

Use the left hand to hold the raised right knee and start gently pulling the right knee to the floor on the left side. Make sure that the right shoulder stays firmly on the ground and keep looking over the right side. You may roll the right hip over the left while trying the bring the foot closer to the floor on the left side.
Stay in the final position for five deep breaths
While inhaling, slowly begin to come up and when the knee is vertical, stretch the leg straight.
Repeat the above sequence on the other side

Pavana-muktasana Sequence

Lie down on your back. Fold the right knee. Lifting the right foot up, hold the right shin with the two hands.

While exhaling, gently begin to pull the knee while at the same time lifting the head up. In a conscious effort to round the spine, try to close the gap between the raised knee and the forehead

Inhaling, lower the head down
Repeat steps 2 and 3 for three more deep breaths
Repeat the above sequence with the other leg
Now fold both the knees. Lift the feet up and wrap the arms around the knees gently pulling the knees to the chest

Exhaling, begin to lift the head up. Again, in a conscious effort to round the spine, try to close the gap between the knees and the forehead
Inhaling, lower the head down
Repeat steps 7 and 8 for three more deep breaths
Finally rest in shavasana

Setu-bandhasana (Half Bridge Pose)

Lie on your back. Fold the knees and place the feet flat on the floor with the heels close to the buttocks. Keep the feet hip distance apart. Keep the arms alongside the body with the palms facing down.

As you inhale, pressing with the heels, raise the buttocks as high as comfortable. Also, try to roll the shoulder blades back in an effort to lift the chest higher.
As you exhale, gently lower the buttocks down to the floor
Repeat steps 2 and 3 for three more deep breaths
Next time you inhale, raise the buttocks up and hold the position for four deep breaths. In this position, you may try to clasp the hands together under the back, stretch the elbows straight and maintain the effort to lift the buttocks and chest higher
When you are ready to come out of the pose, exhale and gently lower the buttocks down
Relax for three breaths. Now spread the feet slightly wider, just enough so you can hold the ankles with the two hands

As you inhale, press down with the heels and begin to raise the buttocks up. Also, try to roll the shoulder blades back in an effort to lift the chest higher.Hold the final position for about ten breaths or as much as is comfortable. Keep a gentle pressure with the heels on the floor.
When you are ready to come out of the pose, lower the buttocks with an exhalation; relax in shavasana.

Oh! My Aching Back! (Part 1)

noreply@blogger.com (Subhash) — Tue, 19 May 2009 20:43:00 +0000

In today's post, I am going to present some simple poses that can help relieve back pain. Back pain, especially pain in the lower back, is perhaps the single most common reason why people seek medical attention. This is also the most common cause why people come to me for help through yoga. On a quick google search, I found several studies that have confirmed that yoga indeed provides a lot of relief to backache sufferers. Despite the well-known benefits that can come with a regular yoga practice, it is strongly advised that in case of severe pain you consult with your doctor before commencing a yoga routine.

What Causes Back Pain?

I will not attempt to go through any details on what can cause back pain. I suggest that you consult a book on the subject or visit one of many websites that deal with the topic in detail (e.g., http://www.backpaindetails.com/pain/). Briefly, these are the possible causes: injury (particularly casued in an auto accident), arthritis, spondylitis, osteoporosis, back pain during pregnancy, poor sitting, standing or walking posture, emotional stress, obesity, herniated disk, diabetes, aging etc.

General Guidelines

Here are some basic guidelines that will help you with the back pain and also prevent any futher injury or aggrevation of the existing condition.

Keep in mind that the body functions as a unified, integrated whole. A dysfunction in one part of the body can have repercussions in other areas of the body. Back pain is no exception. As stated above, it can be caused by reasons that are internal or external to us. Stress and poor posture are two of the important factors that can easily aggrevate an otherwise mild discomfort in the back. Thus, an integrated approach involving body, breath and mind needs to be used in dealing with and alleviating back pain. I do not recommend an approach that is limited to just a small, fragmented set of asanas only. An integrated approach should include asana, pranayama, relaxation and meditation to heal the body at all levels. Of course, in the routine that you develop for yourself, you should emphasize the asanas that are mentioned here.
Avoid deep forward-bending poses - standing (Uttanasana) or seated forward bend (Paschimottanasana)
Avoid deep back-banding poses - wheel pose (chakrasana), upward-facing dog (urdhva-mukka shvanasana), full locust (shalabhasana) and any other pose that creates a deep back bend
Most twisting poses (lying spinal twist, seated spinal twist etc.), poses that develop a good abdominal strength (e.g., boat pose) etc are highly recommended
In every pose that you attempt, maintain full awareness of the breath and the stretch. At no time should you force yourself beyond your natural abilities. Doing so can not only cause new injuries, but can also aggravate any existing condition.

Step-by-Step Instructions

Cat and Cow Stretch

Cat-and-cow is a popular warmup stretch that helps strengthen and align the spine muscles. In addition to the spine, it also strengthens the abdominal muscles.

Come on all fours with the spine flat like a table top, hands directly under the shoulders and knees under the hips

On an inhalation, drop the navel down, lift the head and chin up and move the tailbone upwards, creating an arche in the spine

On exhalation, do the reverse movement - lift the navel upwards, tuck the chin softly against the chest and also tuck the tailbone in
Repeat the above moves for 6 to 8 deep breaths and finally bring the spinal back to its neutral position and relax.

Cat-and-Cow Varation

While inhaling, stretch the left arm out in front and the right leg behind you. Keep the stretched arm and leg straight and lifted as high as comfortable. Keep the head and chin lifted up.

On exhalation, fold the right knee toward the chest, use the left hand to pull the knee closer to the forehead lowering the chin toward the chest.

Repeat this move on the other side stretching the right arm and the left leg
Repeat the two moves three more times

From the neutral position of the spine, roll the buttocks back and relax in the child pose. In this pose, allow the buttocks to rest on the heels, and keep the arms resting alongside the body. Stay in this position for 4-5 breaths.

Modified Child Pose stretch

Keeping the buttocks on the heels, slide the hands out in front, keeping the palms on the floor.
Try to pull the arms and shoulders in front, thus stretching and elongating the spine.
Stay in the stretched out position for 3-4 breaths and then come back to the original resting position.

Cobra Pose:

From the resting child pose, bring the arms out and start sliding the body forward, finally lowering the knees and the belly to the floor with the palms under the shoulders.

As you inhale, begin to lift the head, neck and chest as high as comfortable, keeping the navel on the floor. This is the Cobra pose (Bhujangasana)
Exhaling, lower the chin down to the floor
Repeat the above moves three more times, maintaining the movement synchronized with the breath
In the final round, when you lift up into the Cobra Pose, stay up there for about 3 to 4 breaths and then lower the body with an exhalation
Relax back in the child pose

Tripod Headstand (Shirshasana-2)

noreply@blogger.com (Subhash) — Fri, 01 May 2009 14:24:00 +0000

We will continue our discussion of the headstand and work on two variations in which we use the hands instead of the forearms for support. This pose puts a little extra pressure on the head and the arms as compared to the traditional pose described earlier.

Preparation for the asana

It is highly advisable that the shirshasana be learned under the guidance of an experienced teacher.

Beginners should use a wall for support in the early stages. This will help them develop the necessary strength in the neck, shoulders and the head as well as help them develop self-confidence so they can eventually practice it without any support.

This asana should be gradually learned in stages, not trying to do too much, too soon!

Always use a cushion - a blanket or a yoga mat -to practice upon so that the head feels comfortable on the floor in the final position.

Step-by-Step (Variation 1)

Place the mat against the wall. Start by getting into the hands-and-knees position on the mat, hands shoulder-width apart. Lift the buttocks up and position the elbows against the inside of the knees as if you are getting ready for the crane pose (bakasana).

Gently lower the crown of the head onto the floor and begin to lift your feet off the floor until the buttocks are above the shoulders.

Using the core strength, raise the legs up keeping the knees bent. When the knees reach a vertical position, raise the feet up as well so that the whole body is in a fully vertical position. This is the final shirshasana position.

If you are a beginner, you may like to rest your feet against the wall. Avoid resting the buttocks against the wall. After a few days of practice, you may experiment by lifting the feet off the wall. Once you feel confident of balancing your body in the final position, you may attempt to practice this asana away from the wall.

You can maintain the final position for as long as comfortable. To come out of the pose, we use a technique which is just the reverse of what we used to get into the pose. Start by bending the knees, bringing the heels against the buttocks.

Start lowering the knees toward your chest and then slowly lower the feet to the floor. When the knees and the feet are on the floor, then roll the buttocks back to rest in the child pose (balasana) for about 8-10 breaths.

Step-by-Step (Variation 2)

This is a slightly more challenging version of the pose compared to the one described above. In this variation, we try to come up with the feet together and with the legs straight.

In this variation, we start with a slightly wider stance of the hands. Place the palms close to the edge of the mat with the fingers facing sideways. Place the crown of the head on the floor slightly in front of the hands

Raise the knees up and keeping the feet together, start walking the feet toward the forehead.

When the buttocks come up vertically above the shoulders, begin to lift the legs off the floor, without bending them. This may require a fair amount of core strength. Finally bring the legs up to a fully vertical position. This is the final shirshasana position

You can stay in the final position for as long as comfortable. To come out, we begin to lower the legs, again without bending the knees if possible, until the feet touch the floor. At that point you can roll the buttocks on the heals and rest in the child pose (balasana) for about 8-10 breaths.

Headstand (Shirshasana - शीर्षासन)

noreply@blogger.com (Subhash) — Fri, 01 May 2009 02:24:00 +0000

In a previous article, we talked about one of the commonly practiced inverted poses called Sarvangasana (shoulder stand). In today's article, I am going to discuss another very important inverted pose - Shirshasana - शीर्षासन - (headstand). In many yoga texts, shirshasana has been described as "the king of asanas", perhaps due to the many benefits that it provides.

Preparation for the asana

It is highly advisable that the shirshasana be learned under the guidance of an experienced teacher.

Beginners should use a wall for support in the early stages. This will help them develop the necessary strength in the neck, shoulders and the head as well as help them develop self-confidence so they can eventually practice it without any support.

This asana should be gradually learned in stages, not trying to do too much, too soon!

Always use a cushion - a blanket or a yoga mat -to practice upon so that the head feels comfortable on the floor in the final position.

Step-by-step

Place the mat against the wall. Start by sitting in the Vajrasana (diamond pose). Bending forward, place the forearms on the floor with the fingers interlocked. The distance between the elbows should be approximately the length of a forearm. If you are planning to use the wall for support, keep the hands about 8-10 inches away from the wall.

Place the crown of the head against the palms with the forehead lightly resting on the floor.

Lift the knees and buttocks off the floor and straighten the legs. Now, start walking your feet toward your forehead and try to bring the hips directly above the shoulders.

Begin to lift your feet and using the core strength, raise the legs up keeping the knees bent. When the knees reach a vertical position, raise the feet up as well so that the whole body is in a fully vertical position. This is the final shirshasana position.

If you are a beginner, you may like to rest your feet against the wall. Avoid resting the buttocks against the wall. After a few days of practice, you may experiment by lifting the feet off the wall. Once you feel confident of balancing your body in the final position, you may attempt to practice this asana away from the wall.

You can maintain the final position for as long as comfortable. With practice, you may be able to stay in the position for upto five minutes.

To come out of the pose, we use a technique which is just the reverse of what we used to get into the pose. Start by bending the knees, bringing the heels against the buttocks.

Start lowering the knees toward your chest and then slowly lower the feet to the floor. When the knees and the feet are on the floor, then roll the buttocks back to rest in the child pose (balasana) for about 8-10 breaths.

Optional Variations

When you become comfortable maintaining the final position without the support of the wall, you may like to introduce a few variations while you are in shirshasana.

Variation 1

While you are in shirshasana, spread the legs wide apart. Stay there for about 5-7 breaths.

Begin to twist the body around in one direction so the legs create a scissor-like movement. Keep the knees as straight as possible.

Stay in the twisted position for a few breaths and then return back to the center. Then repeat the above move in the other direction. Finally coming back to the center and slowly bringing the feet together again.

When you are ready to come out of the pose, repeat steps 7 and 8 mentioned above.

Variation 2

In this variation, you try to bring the legs into the lotus position (padmasana). Start lowering one foot and bring it on top of the opposite thigh. Then lower the other foot and cross it over the other thigh in the full lotus position.

You can stay in this position for as long as you are comfortable. To come out, raise one leg at a time and get back to the vertical position.

When you are ready to come out of the pose, repeat steps 7 and 8 mentioned above.

Contraindications

Shirshasana should not be practiced by people who suffer from high blood pressure, migraine, heart disease, catarrh, chronic constipation, kidney problems, weak eye blood vessels or any other eye condition, spinal injury.

Women who are pregnantor or are in their menstuation cycle should not practice shirshasana.

If you have a medical condition that you are not sure of, consult your physician or the yoga teacher before practicing shirshasana.

Benefits

Shirshana provides the following benefits:

Direct enriched oxygenated blood to the brain cells, rejuvenating them and making them more efficient.

Prevent migraine and headache as it helps strengthen the blood vessels that cause headaches due to compression.

Strengthen the glandular system and activate the pituitary glands.

Work on the thyroid glands thus improving the metabolic function

Increased blood circulation can help alleviate two common ailments, hemorrhoids and varicose veins, which are cuased by insufficient blood circulation in the legs and the anus area

Recommended for the prevention of asthma, allergies, diabetes and menopausal imbalances.

Building Upper Body Strength

noreply@blogger.com (Subhash) — Mon, 16 Mar 2009 19:59:00 +0000

In this article, we will talk about a vinyasa (a flow with movements synchronized with breathing) that will help you develop a strong upper body. Regular practice of this routine will build strength in the wrists, arms, shoulders, spine and abdominal muscles. When you want to go beyond the basic yoga poses and start working toward some of the more challenging poses like Mayurasana (Peacock), Bakasana (Crane), all the arm balancing poses etc, a strong upper body becomes a basic requirement. (A photo gallery of some of the commonly practiced asanas is available here).

Step-by-Step

Please click the play button to listen to the audio instructions

Start by getting into the 'child' pose with the arms extended out in front and the buttocks pressed down on the heels. Knees are close to each other and the forehead is close to the floor. Make a note of where the hands are on the mat. Throughout the routine, make sure that the hands stay 'glued' to the same spot on the mat.

(Inhale) With the chin staying close to the floor, start sliding your body forward, without moving the hands, ending up in the Bhujangasana (cobra pose). In this pose, elbows are slightly bent and tucked in close to the body, and the navel is on the floor. You are making a gentle effort to raise the chest higher.

(Exhale) Pressing down with the palms and curling the toes under, slowly lift your tailbone up and get into the 'downward facing dog' pose. In this pose, knees and elbows are straight, your effort is to press the heels close to the floor, lift the tailbone up and lower the forehead closer to the floor.

(Inhale) Bending the elbows slightly, bring the forehead between the palms close to the floor, and start sliding the body forward until you get into the 'upward facing dog' position. In the final position, the elbows are stretched straight, toes are pointing back, tops of the feet are flat on the floor, knees are slightly lifted from the floor and the chest is pushed forward and up.
If, while sliding the body forward, it becomes uncomfortable to bend the elbows, you may keep them straight and then slide forward. Also, you may keep the knees on the floor, if needed.

(Exhale) Once again, pushing with the palms, slide back into the 'downward facing dog' position. See 3 above.

(Inhale) Keeping the elbows straight, slide the body gently forward into the 'plank' position. In this position, the heels, buttocks and the shoulders are all in one straight line and the shoulders are lifted up and rolled back. if necessary, you may bring the knees to the floor and then try to lift the upper body up with the elbows straight.

(Exhale) Slowly begin to bend the elbows, keeping them alongside the body, and bring the body down into the 'chaturanga dandasana' (four-limbed staff pose). Here the body is parallel to the floor with only the hands and the toes touching the floor. Alternately, you may like to keep the knees on the floor while bringing the chest parallel to the floor by bending the elbows.

(Inhale) Lift yourself up back into the 'plank' pose. See 6 above.

(Exhale) Lower the knees, chest and chin down to the floor with the abdomen not making contact with the floor.

(Inhale) Slowly, lower the abdomen down to the floor and lift the head, neck and chest up into the 'bhujangasana' (cobra pose). See 2 above.

(Exhale) Gently lower the chin to the floor and start sliding the body back into the child pose, keeping the chin as close to the floor as possible.

The above completes one round. Continue and practice as many rounds as you feel comfortable with.

Sarvangasana (Shoulder Stand Pose)

noreply@blogger.com (Subhash) — Mon, 19 Jan 2009 22:27:00 +0000

In this article, we will be discussing one of the inverted poses, called Sarvangasana सर्वाङ्गासन (commonly translated as the Shoulder Stand or the Supported Shoulder Stand pose). In some yoga texts, this pose is called the “queen of the asanas” (the headstand or the Sirshasana is generally referred to as the king of the asanas). The word ‘sarvangasana’ can be broken into two words – sarvanga and asana. The word ‘sarvanga’ is a compound word consisting of ‘sarva’ meaning ‘all’ and ‘anga’ meaning ‘limbs’. The word sarvanga implies that this pose when practiced regularly can bring benefits to your entire body. This beneficial effect is mainly achieved by harmonizing the endocrine system, in particular the thyroid and parathyroid glands.

Step-by-Step

Lie down with your back on a Yoga Mat, feet together. Place the arms alongside the body, palms facing down.

Pressing with the palms, holding the breath, slowly raise the legs up to a 90 deg angle. Pause for a few seconds.

At this point, pressing with the palms, lift your back and lower your legs overhead behind you until they are parallel to the floor.

Try to keep the spine vertical and place your palms on the back, close to the shoulder blades, without widening the elbows.

Use your hands to push the back forward with the result that it gets narrower and straighter and there is an increased pressure on your shoulders. At the same time, this requires more power of the muscles of the lower back. Rest your weight on the back side of the shoulders.

Slowly raise the legs up to a full vertical position. In the final position of the pose, the heels, buttocks and the shoulders should be in a single vertical plane. The chest may make a soft contact with the chin.

While maintaining the pose, keep the neck and shoulder muscles relaxed.

After some time, try placing your arms a little lower in the direction of the shoulder blades on your back. See to it that the elbows do not stand too far apart. Breathe in and out quietly and try to find your balance.

Experienced practitioners can try to hold the pose for about three minutes or even longer. However, if you feel any tension building up anywhere in the body, you may lower one leg at a time or lower both the legs slightly to release tension. You may come out of the pose completely if you begin to feel uncomfortable in the pose.

To come out of the pose, lower both the legs down overhead until they are parallel to the floor. Place the palms on the floor and keeping a gentle pressure with the palms, begin to lower the back, one vertebra at a time, to the floor. When the tailbone touches the floor, start lowering the legs down slowly. Try to keep the legs straight and avoid lifting the head off the floor.

Finally, rest in Shavasana for some time.

Modifications

For beginners who are not able to lift the torso up slowly, the following modifications are recommended:

Align yourself alongside the wall in a seated position, legs stretched out.

Slowly lower the back to the floor, keeping the body perpendicular to the wall, the buttocks almost touching the wall. Allow the head to rest on the floor.

Bending the knees, push the feet firmly against the wall and lift the pelvic slowly up to a vertical position.

Keep the neck and shoulders relaxed

For a few weeks, while practicing this pose, you may want to keep the feet against the wall. When the neck and shoulder muscles gain strength, you may attempt to lift one leg at a time off the wall.

When you feel comfortable, you may lift both the legs away from the wall and assume the full shoulder stand position.

Some people are comfortable in the final position; however, they have difficulty getting into the position. In such cases, you may slowly rock the back up and down and get a ‘running jump’ into the shoulder stand. Make sure not to strain the neck and shoulders in the process.

Variations

More experienced practitioners can try some of the following variations:

While in the supported pose with the palms against the back, try to release the hands down to the floor and continue to hold the legs vertical without the hand support. You may clasp the hands together behind you on the floor. This is called the "Niralamba Sarvangasana" or "Unsupported Shoulder Stand".

You may attempt lowering one leg overhead (behind you) while keeping the other leg vertical. Hold this position for a few seconds, and then repeat on the other side.

Finally, you may lower both the legs overhead in the full "halasana" or "plough pose". In this pose, try to keep the legs straight and bring the feet as close to the floor as comfortable.

You may attempt to get into the "padmasana" or the "lotus pose" while still in the sarvangasana. Hold this position for a duration that feels comfortable.

Benefits

tones the legs, buttocks, back, and core muscles

stretches the shoulders and improves flexibility of upper spine

calms the brain / nervous system and helps relieve stress

improves digestion

massages and stimulates the thyroid, parathyroid and prostate glands thus improving metabolism

massages abdominal organs and improves digestion

helps relieve the symptoms of menopause

flushes mucous from the lungs

Helpful in relieving asthma, hemorrhoids, hernia, and diabetes

Contraindications/Cautions

neck or back problems

heavy period of menstruation

high blood pressure; if the blood pressure is controlled with medication, you may attempt the pose gradually, making sure that it does not cause an elevation in the blood pressure

eye or inner ear infection

pregnancy; if you have been a regular practitioner of this pose prior to getting pregnant, you may attempt the pose under the expert guidance of a qualified yoga teacher only. In general, however, pregnant women are strongly discouraged from practicing this pose.

diarrhea

Supported Sarvagasana is considered an intermediate to advanced posture. If you are new to Yoga, we recommend you start with the beginner variations suggested above and then gradually work your way towards the full variation.

Ardha Matsyendrasana (Half Spinal Twist) (अर्ध मत्स्येन्द्रासन)

noreply@blogger.com (Subhash) — Wed, 26 Nov 2008 18:45:00 +0000

In most of the poses that we have discussed so far, the spine gets alternately stretched forward and backward. These poses included back bending poses in the lying down position (Locust, Bow, Cobra), forward bending poses in the seated position (Head-to-knee pose, full forward bend) and standing position (sun salutation sequence). In our discussion today, we will introduce the spinal twist pose that will allow the spine to be twisted all the way from the base of the spine to the very top. The pose is named after the great yogi, Matsyendranath, who according to some texts is considered the father of modern yoga practices.

Step-by-step

Sit on the floor with the legs stretched out straight ahead. Keep the spine upright, shoulders relaxed.

Fold the right knee and put the right foot on the outside of the left knee. Try to keep the foot flat on the floor and the knee vertical.

Raise the left arm and place the elbow on the outside of the right knee. With the left hand try to hold the left knee.

Raise the right arm, twist the body around, and place the right hand on the floor behind the spine making sure that the spine stays vertical and relaxed.

Look over the right shoulder, providing a twisting move to the neck as well, without straining the neck. Try not to twist the spine more than its natural flexibility will allow. Over time, with practice, the muscles will become suppler and provide a greater degree of flexibility.

Breathe your natural, regular breaths and keep the awareness on the entire length of the spine.

You may close the eyes and visualize the spine being twisted from top to bottom and giving a nice massage to the vertebras and the disks in the spine.

Hold the position for about 40 seconds, if you can hold it comfortably for that duration.

Release the pose gently and repeat on the other side.

Variations

If you are not able to put enough pressure on the raised knee with the straight elbow (due to lack of flexibility or some discomfort otherwise), you may fold the elbow around the knee and pull the knee toward your chest

You may try to fold the knee that is straight so that the heel of the foot comes under the opposite thigh.

More advanced practitioners may be able to fold the elbow around the raised knee from under the thigh, fold the other elbow behind the back and hold the two hands together

Benefits

The Half Spinal Twist is one of the best yoga postures for cultivating flexibility and strength in the spine as the back muscles are contracted on one side and simultaneously stretched on the other side.

It sooths stiff necks and upper and lower back tension caused by stress, poor posture, or prolonged periods of sitting in one position

As the entire nervous system goes through the spine, a healthy spine also means a healthy nervous system which ensures healthy communications between the brain and every cell of the body

The alternating compression and release of the abdominal region flushes this area with blood and massages the internal organs, improving digestion

Stimulates the liver, pancreas and kidneys. Because of the massage provided to the pancreas, this is highly recommended as a therapeutic pose for control and prevention of diabetes

Muscles of the stomach and hips are also toned from repeated practice of the Half Spinal Twist

Relieves menstrual discomfort, fatigue, sciatica, and backache

Contraindications

People who suffer from peptic ulcers, hernia, hyperthyroidism should avoid this pose unless under expert guidance from a trained teacher.

Women past the first trimester of pregnancy should not practice this pose unless they have an established ongoing yoga practice and are under the guidance of a prenatal teacher.

Those with sciatica, slipped disk or other back ailments should exercise caution while practicing this pose as a therapeutic aid.

Surya Namaskara (Sun Salutation)

noreply@blogger.com (Subhash) — Thu, 23 Oct 2008 22:14:00 +0000

In Hindu mythology, the sun god is worshipped as a symbol of health and immortal life. The Rig Veda declares that "Surya is the Soul, both of the moving and unmoving beings". The Sun Salutation originated as a series of prostrations to the sun. Traditionally, it is performed at dawn, facing the rising sun.

The Sun Salutation is a graceful sequence of twelve positions performed as one continuous flow. Each position counteracts the one before, stretching the body in a different way and alternately expanding and contracting the chest to regulate the breathing. The sequence also flexes and stretches the spinal column through their maximum range giving profound stretch to the whole body. Practiced daily it will bring great flexibility to your spine and joints and trim your waist. It limbers up the whole body in preparation for the other Asanas (postures) that are practiced as part of a regular yoga routine.

While practicing the sequence, keep your hands in one place from positions 3 to 10 and try to co-ordinate your movements with your breathing. Start by practicing three rounds and gradually build up to twelve rounds. Take it easy during the first two rounds. As the body limbers up, you may deepen each stretch in the sequence. Please use the picture above as a guide to the postures. The step numbers below correspond to the figures in the pictures from left to right.

Step-by-Step

Stand erect with feet together and hands in the prayer position in front of your chest. Make sure your weight is evenly distributed. Exhale.

Inhaling, stretch your arms out and up and arch back from the waist, pushing the hips out, legs straight. Relax your neck.

Exhaling, fold forward, and press your palms down, fingertips in line with toes. Try to keep the knees straight, bending slightly if necessary.

Inhaling, bring the left (or right) leg back and place the knee on the floor. Arch back and look up, lifting your chest and chin.

Exhaling, bring the other leg back, curl your toes under, raise your hips and pivot into an inverted "V" shape (Adhomukha Shvanasana or Downward Facing Dog). Try to push your heels and forehead down, tailbone lifted up and keep your shoulders back.

Exhaling, lower your knees, then your chest and then your chin to the floor, keeping your hips up.

Inhaling, lower your hips to the floor, point your toes and stretch the chin out. Slowly lift your head, neck and chest (Bhujangasana or Cobra pose). Keep legs together and shoulder blades pulled back. Look up and back.

Exhaling, curl your toes under, raise your hips and pivot into an inverted "V" shape. Try to push your heels and forehead down and keep your shoulders back (same as position 5).

Inhaling, step forward and place the left (or right) foot between your hands. Rest the other knee on the floor and look up, as in position 4.

Exhaling, bring the other leg forward and bend down from the waist, keeping your palms as in position 3.

Inhaling, stretch your arms forward, then up and back over your head and bend back slowly from the waist, as in position 1.

Exhaling, gently come back to an upright position and bring your arms down by your sides. Relax for a few breaths before proceeding with the next round.

Benefits

The abdominal organs and the stomach are stretched and compressed. This gives a wonderful massage to the internal organs

Stimulates the peristalsis of the intestines, which helps to remove constipation. It gently massages the kidneys and increases the blood flow through the whole body. It helps to eliminate toxins from the body.

The lungs are emptied of impurities and stale air, and the body is revitalized by the extra supply of oxygen that it receives. The whole body and brain function much better as a consequence. One can almost feel the extra supercharge of energy. It harmonizes the whole endocrinal system of glands, and helps to remove any irregularities by directly massaging and increasing the blood flow to them.

The spinal column is bent and stretched in a systematic manner to the maximum extent, thus stimulating the circulation of blood in the whole spinal cord and all the nerve centers. As a consequence, it brings health and vitality to the entire nervous systems.

All the main muscles and joints in the body are exercised, stretched and squeezed.

Induces peace of mind, reduces emotional conflicts, neurosis and stress. It is an excellent routine to practice when you get up in the morning as it will prepare you in all ways to face the oncoming day with physical strength and mental poise.

Contraindications

Surya Namaskara is generally safe for people of all age groups as long as one keeps each of the stretches and moves within one’s individual capability. However, if you have any of the conditions given below, please consult your physician or an expert yoga teacher before practicing Surya Namaskara:

Fever, acute inflammation, boils or rashes, High blood pressure (uncontrolled even with medication), Coronary artery diseases, Hernia, Intestinal tuberculosis, Severe back problems, slipped disc, Sciatica, Menstruation, 2nd or 3rd trimester of pregnancy.

Yoga Sutras of Patanjali - Brief Introduction

noreply@blogger.com (Subhash) — Mon, 13 Oct 2008 21:05:00 +0000

For most people the word “yoga” brings to mind the image of a yoga model that appears on the cover of a yoga magazine in a pose that is almost impossible to get into for an average practitioner. Yoga is commonly practiced as a routine which helps in improving physical fitness and sometimes as a means to stress management. There is growing awareness that yoga can be effectively used as therapy in treating a variety of ailments, including hypertension, diabetes, heart conditions etc. In India, Baba Ramdev, whose daily TV show is hugely popular, has been very successful in promoting yoga as a therapeutic practice. Those who have been practicing yoga for a while can attest to the physical and physiological benefits that the practice brings.

While all the above mentioned benefits of yoga are certainly desirable, most people are ignorant about the true meaning and purpose of yoga which is “the ability to control the fluctuations of the mind”. This brief and succinct definition was provided to us by Sage Patanjali, more than three thousand years ago, in the Yoga Sutras of Patanjali. In the Yoga Sutras, Patanjali has provided a very scientific and practical exposition of the philosophy and practice of yoga. One very important section of the book describes what is commonly called “ashtanga yoga” or the Eight Limbs of Yoga which provides practical guidelines for achieving the goal of yoga, i.e., controlling the mind.

Most of the yoga as it is practiced today, called Hatha Yoga, includes physical postures (asanas) and some breathing techniques (pranayama). As you can notice from the eight limbs which are listed below, asana and pranayama are only two of these eight limbs and help establish a strong foundation toward achieving the objectives of yoga. However, to develop a fully integrated practice of yoga and achieve the final objectives of yoga, one needs to include in their routine all the eight limbs of yoga in some form.

Overview of Yoga Sutras

Even though yoga has been mentioned in various ancient texts, including the Vedas, Upanishads, the Bhagavad Gita etc, the credit for putting together a formal, cohesive philosophy of yoga goes to Sage Patanjali. In his Yoga Sutras, Patanjali has provided the very essence of the philosophy and teachings of yoga in a highly scientific and systematic exposition. The Yoga Sutras of Patanjali (YSP) are one of the six darshanas of Hindu schools of philosophy and a very important milestone in the history of Yoga. The book is a set of 195 aphorisms (sutras), which are short, terse phrases designed to be easy to memorize. Though brief, the Yoga Sutras is an enormously influential work that is just as relevant for yoga philosophy and practice today as it was when it was written. The sutras are divided into four chapters (pada) as follows:

Samadhi Pada: The first chapter provides a definition and the purpose of yoga. Various approaches that can be used to achieve the objectives of yoga are provided.

Sadhana Pada: The second chapter contains the practical approach to achieving the goals of yoga. In this chapter the author gives a description of the eight limbs of yoga called Ashtanga Yoga, which is how the yoga sutras are sometimes referred to.

Vibhuti Pada: The third chapter focuses on some of the supernatural powers that an adept yogi may be able to attain.

Kaivalya Pada: In the fourth chapter the nature of the mind and mental perceptions, desire, bondage and liberation and what follows it are discussed.

The Yoga Sutras of Patanjali are also sometimes referred to as "Raja Yoga" or the "Royal Yoga".

Definition of Yoga

In sutra 2 of the first chapter, Patanjali has defined yoga as

“yogascitta vritti nirodhah” (Sanskrit)

"Yoga is the restraint of the modifications of the mind-stuff"

- translation by Swami Vivekananda

In subsequent sutras, Patanjali explains that once the mind is properly restrained, then the “seer” or the “soul – the true self” can rest in its own true nature. Further, as long as the mind is not under control, it continues to assume the form of the “vrittis” or the perturbations in the mind and these vrittis become the cause of human suffering. In simpler terms, what this definition tells us is that we can be peaceful and happy when we can control the mind; else, the mind continues to control us and we stay in a state of suffering.

Ashtanga Yoga (Eight limbs of Yoga)

The eight limbs of yoga as defined in the second chapter are as follows:

Yamas (self restraints): The yamas are guidelines for how to interact with the outside world at a social level. The five yamas are: Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (abstinence), Aparigraha (non-hoarding).

Niyamas (observances): The niyamas represent guidelines for self-discipline. The five niyamas are: shoucha (cleanliness), santosha (contentment), tapas (austerity), swadhyaya (study of the scriptures and self-study), and Ishwara pranidhana (surrender to God). Together, yamas and niyamas provide an ethical and moral code to be followed so the aspiring yogi can establish an adequate moral foundation for his/her spiritual journey.

Asana (posture): Asana refers to the seated posture which should be steady and comfortable so the yogi can sit and meditate for long periods of time.

Pranayama (breath control): Pranayama, which literally means stretching or expansion of prana, the vital life force, involves breath control and helps train and prepare the mind for dharana (concentration).

Pratyahara (sense withdrawal): Through pratyahara one gains the ability to withdraw the senses from their objects thus achieving perfect control over the senses.

Dharana (concentration/focus): Dharana involves focusing the mind on a single object of concentration for long periods of time.

Dhyana (meditation): When there is an uninterrupted flow of the mind toward the object of focus, the yogi enters the state of meditation.

Samadhi (total absorption): Finally when even the self-awareness of the mind disappears and only the object of meditation shines through, it is called the state of samadhi. It is only when the highest stage of “Samadhi”, called the “nirbeeja Samadhi” (seedless Samadhi) when the mind the fully under control and brings the yogi to a state of perpetual peace and tranquility.

The main focus of Patanjali is controlling the mind and subduing the fluctuations of the mind, called 'chitta vrittis'. Once the mind is calm and peaceful, one gets established in his own true nature.

Jala Neti (Nasal Irrigation with Saline Water)

noreply@blogger.com (Subhash) — Tue, 19 Aug 2008 18:45:00 +0000

In the ancient text on the practice of Yoga, ‘Hatha Yoga Pradeepika’, six cleansing techniques have been prescribed: Neti: nasal cleansing, Dhauti: cleansing of the digestive tract, Nauli: abdominal massage, Basti: colon cleansing, Kapalbhati: purification and vitalization of the frontal lobes, and Trataka: focused gazing.

In this discussion, we will be focusing on one of the nasal cleansing techniques called ‘jala neti’ (saline nasal irrigation). Jala Neti is a simple technique which involves using a special “neti pot” filled with warm, slightly salted water. The nose cone is inserted into one nostril and the position of the head and pot is adjusted to allow the water to flow out of the other nostril. Whilst the water is flowing through the nasal passages one breathes through the mouth. After half a pot has flowed in one direction, the water flow is reversed. When the water in the pot is finished, the nose must be properly dried.

To a person who has never used it before, the technique may seem a little intimidating. However, the technique is not hard or uncomfortable. Most people are pleasantly surprised after even their first attempt at just how simple and effective this method of health maintenance is. Once learned, the practice can be done in about 3 minutes, and like showering and cleaning the teeth, Neti is easily integrated into ones daily routine.

For general nasal cleanliness, practicing neti once a day is usually sufficient. In the case of a cold, 2 -3 times a day will give great relief, providing the nose is well dried each time and this frequency does not induce nose bleeds. Reduce this frequency when the worst of the congestion is over.

Jala Neti is best practiced first thing in the morning to clear out the night’s grogginess and prepare the body and mind for the day’s breathing activities. However, if you live or work in a dusty or polluted environment where the nostrils have an increased load of filtering, a good second occasion is upon returning from such work. Neti should always be done before rather than after meals. The best times are: (i) upon waking before breakfast, (ii) mid morning before lunch, (iii) evening before dinner, (iv) just before bed

Benefits

Neti removes all the dirt and bacteria filled mucus from within the nose.

It helps to drain the sinus cavities. This in turn, will help to reprogram the body’s natural mechanisms against nasal infections such as hay fever, allergies, sinusitis and other upper respiratory complaints like sore throats and coughs, post nasal drip, inflammation of tonsils and adenoids.

It is beneficial for illnesses such as asthma and bronchitis as it reduces the tendency for mouth breathing by freeing the nostrils of mucus.

It has a cooling and soothing effect on the brain by drawing out excessive heat, and is therefore beneficial for headaches, migraine, epilepsy, temper tantrums, hysteria, depression and general mental tension.

Neti is of great benefit for problems associated with the eyes. It helps flush the tear ducts, encouraging clearer vision and gives a sparkle to the eyes.

It can be beneficial for certain types of ear disorders such as middle ear infections, glue ear, tinnitus.

Neti improves sensitivity of the olfactory nerves, helping to restore lost sense of smell, and thereby benefits the relationship with taste and the digestive processes.

It has subtle effects on the pineal and pituitary glands which control the hormonal system. This has a harmonising effect on emotional behaviour.

Neti affects the psychic centre known as Ajna Chakra which helps in awakening higher states of meditation.

It helps to stimulate better powers of visualisation and concentration and gives a feeling of lightness and clarity to the mind.

Neti is excellent for those trying to give up smoking. Since it reduces the tendency for mouth breathing, Neti re-sensitises the nose to the actual pollution of ingesting smoke, thereby de-programming the brain of the physical and psychological addiction.

Anatomy of Nasal Cleansing

The first line of nasal defense is the set of tiny hairs called “cilia” which should trap larger particles entering the nose. These cilia are usually cleansed by normal breathing and by blowing the nose, but sometimes, due to a gradual build up of dirt, they can become clogged and may require washing out. The whole of the nasal passage from nose tip to throat (and beyond) is covered with a layer of mucus. This mucus is secreted from within the mucous lining, and its function is to trap smaller foreign particles and bacteria. The dirty mucus is normally blown out, snorted and coughed out or swallowed. The sinus passages are an even finer mechanism of filtering which, if infected, secrete a runny mucus to evict the germs. This is generally called sinusitis and can be a short term symptom or a chronic condition.

During the neti practice, the water simply flows up one nostril to just above the bridge of the nose where the usual air flows meet, backwards into the middle cavity and then down and out the other side of the nose. In this route, it passes by the frontal and mid nasal sinuses. The practice does not cause any discomfort or damage to the nasal functions.

The way in which Jala Neti rinses out the dirt and bacteria filled mucous lining would be obvious to most people as the warm water loosens and dissolves any internal build ups, and takes them outwards. But what may not be so obvious is that, due to gravity and a venturi effect, the sinus passages are also drained by the vacuum pressure flow of the water. Whereas it would normally be impossible to drain a “dead end” cavity like the sinuses, Jala Neti achieves this ingeniously and simply.

For those with thick mucus conditions as well as those with running sinuses, the relief of sinus pressure can be felt within seconds. Also, the eustachian tubes (which are also dead end passages) receive exactly the same effects as the sinuses – a drawing outwards of dirt and mucus. Hence Jala Neti is of great benefit for blockages and infections of the middle ear, by draining the tubes to relieve the pressure build up as well as removing germs.

The eyes derive benefit by Neti. The tear ducts, which connect from the eyes into the nasal passages, get the same drawing out effect as the sinuses, resulting in a brighter, clearer sense of vision.

The nose is the “air conditioner” of the body. One of the many functions of the nose is to regulate the temperature and humidity of the incoming air. This is necessary so that the breath does not strike the throat and enter the lungs too hot or too cold, too dry or too wet. Upon exhalation, the nose also helps to draw out excessive heat from the frontal portion of the brain, which is the part where the heavy thinking is done, and where the greatest heat builds up when under stress. People with chronic nasal blockages who end up being habitual mouth breathers, therefore have a cooled throat, which imbalances the thyroid function. They also have cooler lungs, which creates excessive moisture and mucus secretion in that area. Mouth breathers also fail to get enough of the cooling effect from exhalation at the front of the brain, and can therefore be described as “hot heads”. Regular practise of Jala Neti helps to establish the correct working environment of temperature and humidity in the nose.

Another aspect of physiology which Jala Neti affects is the relationship between olfactory function and the body’s nervous systems. According to medical science, there are two branches of the Autonomic Nervous System called sympathetic and the parasympathetic which are constantly working to keep in balance. Each of these systems affects different organs and functions of the body. Basically, one controls the functions of stimulation and the other controls the functions of sedation. This dualistic push/pull conflict correlates exactly with what the yoga masters say about the forces of Pingala and Ida, or Ha and Tha.

According to yoga science, by balancing nasal breathing function, better balance of the sympathetic and parasympathetic nervous systems is gained, and hence better balance of the whole body’s nervous function is achieved. So, by cleansing, balancing and manipulating these two complimentary opposite forces, better physical and mental health is maintained. Hence it is one of the known effects of Jala Neti that mental tension and headaches can be relieved, as well as nervous system disorders such as epilepsy, and psycho-emotional imbalances like temper tantrums can be controlled.

Technique

Nasal cleansing can be performed over a sink, a bowl on a table, in the shower or outside. First fill the Neti Pot with warm water of a temperature suitable for pouring in the nose - neither too hot nor too cold. It is recommended that the water temperature should be same as the temperature of the tears. Pure water is best if available but this is not obligatory.

Mix in salt to the proportion of one level teaspoon for half a litre of water. This equates to 0.9% – the same as human blood – and is called isotonic or physiological solution. Mix the salt thoroughly. Be sure to fully mix and dissolve the salt, as you don’t want fresh water in the spout or very salty water at the bottom of the pot. Pure sea salt is the recommended salt. However, if that is not available, clean table salt which is used for cooking can be used.

Place the nose cone into the right nostril, sealing it to the nostril with a slight pressure. Try to point the spout straight up in line with the nasal passage so as not to block off the tip of the nozzle on the inside of the nose. Open your mouth and breathe gently through the mouth. Do not sniff, swallow, laugh, talk or have any movement of air through the nose whilst the water is flowing through.

Now slowly bend forward from the waist so that the tip of the nose is the lowest point of the head; and then tilt/roll the head to the right, so that the left nostril is now the lowest point of the nose. Tilt slowly so that water doesn’t run out the top of the pot onto your face! Keep the nose cone fully sealed into the right nostril so that water doesn’t leak out. Keep on mouth breathing whiles the water comes through. Just wait a few seconds and the water should run out the left nostril. Keep breathing slowly and gently through the mouth. After the water begins to flow, wait for about half a pot to flow right to left, and then remove the pot and stand up.

Before changing sides, blow out gently through both nostrils to clear water and mucus from the nose. It is important that you do not blow hard at this point or you will send water up into the ear tubes and sinuses. All that is needed is a couple of slow, soft blows out into the sink to remove the water in the nose. Do not pinch the nostrils to create extra force, or blow hard and vigorously.

Repeat steps 3 & 4 as above, but with the nose cone entering from the left nostril and the flow of water going left to right. After the pot runs dry, stand up, blow out gently through both nostrils and then prepare to dry out the nose.

Drying the nose properly is a very important part of the practice. First bend forwards from the waist and hang the head down with the nose pointing towards the floor, letting any residual water drain from the nose for 10 - 20 seconds. Then point the nose towards the knees. Closing one nostril at a time, gently breathe in the mouth and out the nose about 10 times. Then stand up to do some rapid breathing through the nostrils. First do 10 breaths through both nostrils together, sniffing in and out moderately with a bit more emphasis on the exhalation. Then close off the right nostril with one finger and do 10 rapid sniffing breaths through the left nostril only. Then do 10 sniffing breaths through the right nostril only. Finally, do 10 breaths again through both nostrils together. All this should clear and dry the nose. If it feels as if there is still some water in there, repeat the whole drying process again. Failure to dry the nose properly may manifest the symptoms of a cold for several hours, or leaving dirty water in the sinus passages or Eustachian tubes may result in infection.

Limitations and Precautions

Persons who suffer from chronic bleeding of the nose should not do neti without expert advice.

Make sure that the water is not too hot or too cold when you introduce it into the nostrils. Do not breathe in and out too deeply when removing the moisture from the nose; we are trying to improve the condition of your nose, not damage it. Also, when your sinuses are blocked with mucus, be careful not to blow your nose hard. It is very easy to push the mucus further into the cavities. Ensure that the salt fully dissolves in the water before pouring it into your nose.

Be careful to hold the head correctly and not to hold the neti pot too low. In order for the water to flow into one nostril and out the other, the water level in the pot must be higher than the region at the back of the nose, where the two nostrils merge with each other. If you tilt your head too much then the water will go down your throat instead of the other nostril. If you tilt the pot too much the water will merely overflow out of the pot. You must adjust the position of your head and the pot so that they are at correct levels.

People who have great difficulty passing water through the nose may have some structural blockage. Expert advice should be sought. If there is a slight burning sensation in the nose during your first attempt with salt water, don't worry. This will disappear as your nose tissue becomes accustomed to contact with water.

Dhanurasana (Bow Pose)

noreply@blogger.com (Subhash) — Tue, 08 Jul 2008 19:34:00 +0000

In this issue, we will continue our discussion on the backward bending poses and focus on the pose called Dhanurasana - धनुरासन - (Bow Pose). In the final position, the pose resembles a bow, ready to shoot an arrow (shown at the left).

Step-by-step

Round one – Bow Pose:

Lie flat on your abdomen with the arms alongside the body. Bring your forehead on the floor and bend the knees. Try to bring the heels close to the buttocks.
Raise the arms and hold on to the ankles with the two hands. You may keep the knees apart in this round. If it is not possible for you to hold your ankles directly, wrap a strap around the fronts of the ankles and hold the free ends of the strap, keeping your arms fully extended.
On an inhalation, begin to lift your head, neck and chest. Press back into the hands with your feet in an effort to lift the knees and thighs off the floor.
Continue to breathe in your final position. Maintain your awareness both on the breath as well as the experience of the stretch. Make sure that you do not strain the body at any point.
Hold the final position only as long as you are comfortable. Please remember that the bow pose involves a deep backward stretch and any effort to deepen the stretch should be done with extreme caution.
When you are ready to come out of the pose, come down slowly while exhaling and finally release the legs and lie down in the relaxation pose.

Round two – Bow Pose:

Repeat step 1 as above
Raise the arms and hold on to the ankles with the two hands. In this round, make an effort to bring the feet and knees together. This will deepen the experience of the stretch. If that is not comfortable, repeat what you did in round one.
Repeat the remaining steps as in round one

Contraindications/Cautions

Throughout the pose, maintain awareness on the spine and the breath. If at any time you feel discomfort in the spine, or any other part of the body, you should back off and come out of the pose. People with a weak spine should avoid the Bow Pose and practice only a gentle version of the Half Locust Pose as a back-bending stretch. Those with a weak heart, coronary problems, or high blood pressure should avoid practicing dhanurasana. Avoid this pose if you suffer from peptic ulcers, hernia, intestinal problems, recent or chronic back injury, or headache. It is not advisable for pregnant women, except for highly experienced yoga practitioners who can continue to practice a mild version of the pose during the first trimester only. After the first trimester, pregnant women should completely avoid this pose.

Benefits

Makes the spine more flexible and stronger
Alleviates disorders of the stomach and bowels, cures flatulence, improves digestion, promotes peristaltic action and helps with constipation
Helpful for sciatica,
Offers relief in cases of sciatica, slipped disc, varicose veins, hemorrhoids and lower back pain
Excess fat is reduced especially from the hips, waist, posterior, thighs, and the abdomen.
Various organs and glands like the reproductive organs as well as the adrenal and prostrate glands are activated
Stimulates and helps balance the swadhisthana (2nd) and manipura (3rd) chakras

Pranayama

Deep (Yogic) Breathing (Deergha Shvaasam)

This technique teaches the body how to breathe again in a natural way (just watch an infant's breath - how the abdomen goes in and out with each breath). Our normal breath is shallow and engages only the top part of the lungs. With this deep breathing technique, we try to engage the entire lung capacity. This is considered to be a very calming and relaxing breath as it helps activate the parasympathetic nervous system.
To achieve a complete breath, breathe slow, soft and deep ujjayi breaths through the nose. Breathe first into the diaphragm, filling the stomach with air. Continue to inhale and fill the chest cavity with air, expanding the chest. Finally, lift the shoulders and collar bones slightly to complete the inhalation, and pull the last bit of oxygen into your lungs. As you exhale, relax the shoulders lowering the collar bones, soften the chest and at the end of exhalation, pull your stomach in as far as you can.
Try to maintain a very smooth, continuous and deep breathing pattern. Gradually you will notice an increase in your duration of inhalation and exhalation. After some practice, try to develop a ratio of 1:2 (inhale:exhale).
As always, I will appreciate your feedback (subhashmittal@gmail.com) and also suggestions for the type of yoga-related information that you would like to see in future issues.
Subhash

http://www.integralyogastudio.com/

Locust (Shalabhasana)

noreply@blogger.com (Subhash) — Wed, 28 May 2008 20:40:00 +0000

In this issue, we will continue our discussion on the backward bending poses and focus on the pose called Shalabhasana - शलभासन - (Locust Pose). In the final position, the pose resembles the trunk of a locust.

Step-by-step

Round one – Ardha Shalabhasana (Half Locust Pose):

Lie flat on the abdomen with the hands under the thighs, palms facing upwards. Optionally, you may make a fist with the two hands, keeping the fists together with the elbows stretched straight and tucked in.

Keep both the legs straight and toes pointing back throughout the practice. Place the chin on the floor, slightly stretched forward to give the best possible stretch to the neck muscles and nerves

While inhaling, using the back muscles, raise the left leg as high as possible, keeping the other leg straight, relaxed and in contact with the floor. Do not tilt or twist the pelvis

Retain the position for four to five breaths or as long as comfortable without causing any strain

While exhaling, lower the leg slowly to the floor and repeat the same movement with the right leg

Repeat the above routine once more on both sides

Round two – Shalabhasana (Full Locust Pose):

Repeat steps 1 and 2 as above
While inhaling, using the back muscles, lift both the legs together slowly, raising the legs as high as possible. Retain the final position for four to five breaths or as long as comfortable.
Lower the legs to the floor while exhaling and repeat the above routine one more time
As a variation to the above, you may stretch the hands back and lift your head/chest as well as the legs at the same time

Contraindications/Cautions

Throughout the pose, maintain awareness on the spine and the breath. If at any time you feel discomfort in the spine, or any other part of the body, you should back off and come out of the pose. People with a weak spine should avoid the full Locust Pose and practice only a gentle version of the Half Locust Pose. Those with a weak heart, coronary problems, or high blood pressure should avoid practicing Shalabhasana. Avoid this pose if you suffer from peptic ulcers, hernia, intestinal problems, recent or chronic back injury, or headache. It is not advisable for pregnant women, except for experienced yoga practitioners who can continue to practice it gently (only the Half Locust version, never attempting the full locust) during the first trimester only.

Benefits

Alleviates disorders of the stomach and bowels, cures flatulence, improves digestion, promotes peristaltic action and helps with constipation
Helpful for sciatica
Offers relief in cases of sciatica, slipped disc, varicose veins, hemorrhoids and lower back pain
Excess fat is reduced especially from the hips, waist, posterior, thighs, and the abdomen.
Various organs and glands like the reproductive organs as well as the adrenal and prostrate glands are activated
Stimulates and helps balance the swadhisthana (2nd) and manipura (3rd) chakras

Bhujangasana (Cobra Pose)

noreply@blogger.com (Subhash) — Wed, 23 Apr 2008 15:31:00 +0000

In the previous posts, we talked about the seated forward-bending poses. With this issue, we will start discussing some of the backward bending poses which are done lying down on the abdomen. We will begin this discussion with Bhujangasana - भुजङ्गासन (Cobra pose).

The word ‘bhujanga’ in Sanskrit means a cobra or a snake/serpent. In its final position, the pose looks like a cobra with its hood raised and hence the name. In many traditions, the serpent represents the tremendous power latent within the individual. In tantra, it represents the “kundalini shakti” which lies dormant at the base of the spine in the form of a serpent coiled three and a half times. In Hindu mythology it is respected and honored as a sacred animal, symbolizing the individual subtle force, intuition and wisdom. The double looped mathematical symbol for infinity is derived from the ancient symbol of the snake with its tail in its mouth, and is an expression of the continuity and eternity of life. By the practice of bhujangasana, we can realize and express not only all of the specific qualities of the serpent, but also its divine essence.

Step-by-step

I recommend that you practice at least three rounds of this pose. In each round we try to engage different parts of the spine. In round one, more emphasis is placed on the upper part of the spine. In rounds two and three, more of the middle and lower spine are engaged.

Round one:

Lie down on your abdomen with the legs stretched back straight, feet together with the toes pointing away. Bring the palms underneath the shoulders, alongside the body, palms facing down, lining up the tips of the fingers with the tops of the shoulders. Keep the elbows bent and tucked in close to the body.
While inhaling stretch your head forward and slowly begin to lift your head, neck and chest off the floor. Keep looking upward. Imagine the movement of a snake rising upwards as you do this.
Keep minimum pressure on the floor with the palms. In fact, it is a good idea to lift the hands off the floor slightly and allow the abdominal muscles and the upper spine to do the work of lifting the chest higher with every inhalation. Stay in the final position for 4 to 5 breaths. (See Fig. 1)
To come out of the pose, while exhaling, slowly lower the chest, neck and forehead down to the floor, bring the arms back alongside the body and relax.

Round two:

Repeat step 1 as described above.
Repeat step 2 as described above.
Keeping the palms on the floor, apply gentle pressure with the palms on the floor and try to lift the chest a bit higher, keeping the navel on the ground. Stay in the final position for 4 to 5 breaths. (See Fig. 2)
Repeat step 4 as above.

Round three:

Repeat step 1 as described above.
Repeat step 2 as described above.
Keeping the palms on the floor, apply a little more pressure with the palms on the floor. Straighten the elbows a little and try to lift the chest a bit higher, keeping the abdomen on the ground. If you lift the abdomen off the floor, then you are not in the Cobra pose any more but are approaching the Upward Facing Dog pose. Make sure the elbows are not hyper-extended. Stay in the final position for 4 to 5 breaths. (See Fig. 3)
Repeat step 4 as above.

Contraindications/Cautions

Throughout the pose, maintain awareness on the spine and the breath. If at any time you feel discomfort in the spine, wrists or shoulders, you should back off and come out of the pose. Avoid practicing Bhujangasana if you suffer from peptic ulcers, hernia, intestinal problems, recent or chronic back injury, carpal tunnel syndrome, headache or hyperthyroidism. It is not advisable for pregnant women, except for experienced yoga practitioners who can continue to practice it gently during the first trimester.

Benefits

Builds strength in the muscles of the upper back, shoulders and increases flexibility in the lower back
Massages the internal organs, especially the digestive organs, affects the adrenal glands, sending them a richer supply of blood
Relieves constipation
Helps relieve menstrual problems
Stimulates and helps balance the swadhisthana (2nd) and manipura (3rd) chakras
Improves concentration

Pranayama

Deep (Yogic) Breathing (Deergha Shvaasam)

This technique teaches the body how to breathe again in a natural way (just watch an infant's breath - how the abdomen goes in and out with each breath). Our normal breath is shallow and engages only the top part of the lungs. With this deep breathing technique, we try to engage the entire lung capacity. This is considered to be a very calming and relaxing breath as it helps activate the parasympathetic nervous system.

To achieve a complete breath, breathe slow, soft and deep ujjayi breaths through the nose. Breathe first into the diaphragm, filling the stomach with air. Continue to inhale and fill the chest cavity with air, expanding the chest. Finally, lift the shoulders and collar bones slightly to complete the inhalation, and pull the last bit of oxygen into your lungs. As you exhale, relax the shoulders lowering the collar bones, soften the chest and at the end of exhalation, pull your stomach in as far as you can.

Try to maintain a very smooth, continuous and deep breathing pattern. Gradually you will notice an increase in your duration of inhalation and exhalation. After some practice, try to develop a ratio of 1:2 (inhale:exhale).

"It should not require much imagination to appreciate that a person can be superbly fit but mentally lethargic, emotionally insensitive, morally corrupt and spiritually bankrupt" - George Feurstein

Pashchimottanasana (Seated Forward Bend)

noreply@blogger.com (Subhash) — Thu, 13 Mar 2008 23:08:00 +0000

In the previous post, we learned about one of the seated forward bending poses, Head-to-Knee pose. In today's post, we will talk about another seated pose – The Seated Forward Bend. Pashchimottanasana (पश्चिमोत्तानासन) is a compound word in Sanskrit consisting of pashchim + uttaana + asana. ‘Pashchim’ means the direction ‘West’ as well as the back or the posterior. ‘uttaana’ means to stretch or expand. So, literally the word implies that by practicing this asana, one can stretch and strengthen the spine.

Step-by-step

Sit on the floor on your mat or a blanket and stretch the legs out in front. Try to maintain the spine upright. The feet should be together and the knees straight but not hyper-extended.

Stretch both the arms out in front and while inhaling raise the arms up all the way above the shoulders. Keeping the spine elongated, while exhaling begin to bend forward, bending from the hips. Finally, hold on to the toes, the ankles, calves or wherever your hands will reach. The effort in this pose is to keep the spine unrounded.

If your hands do not reach the toes, you may use a strap looped around the soles of the feet to keep the awareness on the spine. While using a strap, keep the elbows straight. Try to keep the knees straight. If it becomes uncomfortable to keep the knees straight, bend them slightly. With practice, you will be able to straighten the knees.

To enhance the experience of the stretch, use the breath as a guide – while inhaling, lengthen the spine and while exhaling try to drop the chest down. At no time you should feel any strain or pain. Hold the position for about 6 to 8 breaths.

While you are holding the pose, maintain total awareness on the stretch and the breath. By becoming aware of the part(s) of the body where the stretch is felt most, you will avoid any injury.

To come out of the pose, stretch the arms out and with an inhalation, begin to straighten the spine up, raising the arms overhead. Finally, release the arms while exhaling and rest for a couple of breaths.

Repeat the above steps one more time.

Contraindications

This pose stretches the spine from the top to its base. Use caution if you have an existing spinal injury and avoid attempting a deeper forward stretch. Pregnant women should spread their feet apart while practicing the forward bend. Avoid the pose in case of slipped disc, sciatica, diarrhea and asthma.

Benefits

Pashchimottanasana helps open the hips and groins while deeply stretching the legs and back. Because this pose requires the pelvis to turn into the extended legs while tipping forward, it stretches the hip joints and groins in several directions at once. And because the back of the extended legs and the front of the spine must lengthen to go deeply into this forward bend, it’s very effective at stretching those areas. This asana also tones the liver, spleen, pancreas, adrenal glands and kidneys and stimulates the pelvic organs and sex glands while cooling the body and quieting the mind. It stimulates circulation to the nerves and muscles of the spine.

At a subtler level, this asana is traditionally known for its value in harmonizing the nerves and the pranic nadis (the psychic nervous system) in the body and as such is helpful in preparing for meditation.

What is Pranayama?

Pranayama (प्राणायाम) is a compound word in Sanskrit and is composed of ‘prana’ + ‘ayama’. Prana is the cosmic/universal life force which is responsible for keeping us ‘alive’. In India, when a person dies, we say that ‘prana’ has left the person’s body. The word ‘ayama’ has two different meanings – to stretch/elongate/expand and to control/restrain. Breath is a gross manifestation of this prana. So, the word pranayama means the ability to expand or stretch our life force by controlling the breath. Pranayama techniques involve controlling the breath in a variety of ways. According to Sage Patanjali (sutra 2.50), “Modifications of the breath are either internal, external or stopped; they are to be regulated by space, time and number and are either long or short”. Here, space represents either a specific point of focus within the body (e.g. lower spine) or the left/right nostril, time means the duration of the breath and number means the number of inhalations and exhalations or retentions. Following these guidelines, a large number of breathing techniques have been documented in the Hatha Yoga Pradeepika, the ancient text on Hatha Yoga. In upcoming posts, in addition to the asana practices, I will also talk about some of these breathing techniques.

As always, I will appreciate your feedback (subhashmittal@gmail.com) and also suggestions for the kind of yoga-related information that you would like to see in future posts.

Subhash

www.integralyogastudio.com

"It should not require much imagination to appreciate that a person can be superbly fit but mentally lethargic, emotionally insensitive, morally corrupt and spiritually bankrupt" - George Feurstein

Janu-shirshasana (head-to-knee pose)

noreply@blogger.com (Subhash) — Sat, 23 Feb 2008 14:47:00 +0000

Many of my students look for instructions on some of the basic yoga techniques that we practice in the class so they can practice these at home. In order to fulfill this need, I will be presenting here, as and when I find the time, some specific aspects of yoga – asana, pranayama, meditation, diet or yoga philosophy. In this issue, we will look at one of the commonly practiced forward bending poses called ‘janu-shirshasana’ (head-to-knee pose). However, before we get into the specifics, I would like to emphasize a few general guidelines related to yoga practice:

In order to derive full benefits of yoga, one needs to establish a regular daily routine of personal yoga practice. The need for a regular practice – abhyasa- has been underlined in our scriptures such as Yoga Sutra of Patanjali (sutras 1.13, 1.14) and Bhagavad Gita (shloke 6.35). The best time for yoga practice is early morning, after you are done with your daily cleansing routine. However, depending upon your daily schedule, you may dedicate any time of the day for yoga as long as there is a gap of at least 2.5 hours between yoga and your last meal. Practicing yoga for as little as 20 minutes a day is far more beneficial than spending an hour or longer once a week.

As mentioned in an earlier column, yoga provides several benefits at various levels – physical, mental, intellectual and spiritual. However, it is very important that we keep the practice safe and injury-free. One of the key guidelines to follow is that you must never try to stretch yourself beyond the limits of your body’s flexibility, strength and endurance. Patanjali, in his Yoga Sutras, defines ‘asana’ (physical posture) as ‘sthira sukhamasanam’ – a posture needs to be steady/firm and comfortable. This implies that in every yoga pose, you should be able to stay steady and without any pain or discomfort. Another key concept in yoga is that of ‘ahimsa’ or ‘non-injury’ which, from an asana point of view, implies that we should not injure ourselves while practicing yoga. We must remind ourselves that yoga is non-competitive and its purpose is to heal, not hurt.

For a list of the commonly practiced asanas, along with their Sanskrit names and pronunciation, please visit the website http://www.integralyogastudio.com/asana_chart1.htm.

Step-by-Step

Here are the basic steps that you can follow for this asana:

Sit on the floor (on the yoga mat or a clean blanket) with your legs stretched out in front. Keep the spine upright and as close to being vertical as comfortable.

Bend the left knee and put the sole of the left foot against the inside of the right thigh, bringing the heel as close to the perineum as comfortable. Try to keep the left knee close to the floor and the right leg fully stretched out.

Stretch the arms out in front and while inhaling raise the arms up to a vertical position.

While exhaling, begin to bend forward, bending from the hips, aligning the chest with the right thigh and keeping the spine unrounded. Try to grab the toes, ankles or calves depending upon your level of flexibility. If your hands do not reach the toes comfortably, you may like to use a strap looped around the foot.

Once you are in the final pose, use your breath as a guide to deepen the experience of the stretch – while inhaling, elongate the spine and while exhaling allow the gravity to pull the chest down closer to the thigh. Hold the position for 5 to 7 breaths, if possible. Maintain full awareness on the stretch and the breath, paying close attention to the parts of the body where the stretch is felt most. This awareness will help you maintain the pose at a comfortable level and prevent any injury.

To come out of the pose, begin to raise the arms up while inhaling. When the arms reach a vertical position, release the arms down.

Repeat the above steps with the other leg stretched out.

Variation

Sit on the floor (on the yoga mat or a clean blanket) with your legs spread out wide apart. Keep the spine upright and as close to being vertical as comfortable.

Stretch the arms out in front and while inhaling raise the arms up to a vertical position.

While exhaling, turn the torso to the right and begin to bend forward, bending from the hips, aligning the chest with the right thigh and keeping the spine unrounded. Try to grab the toes, ankles or calves depending upon your level of flexibility. If your hands do not reach the toes comfortably, you may like to use a strap looped around the foot.

Once you are in the final pose, use your breath as a guide to deepen the experience of the stretch – while inhaling, elongate the spine and while exhaling allow the gravity to pull the chest down closer to the thigh. Hold the position for 5 to 7 breaths, if possible. Maintain full awareness on the stretch and the breath, paying close attention to the parts of the body where the stretch is felt most. This awareness will help you maintain the pose at a comfortable level and prevent any injury.

To come out of the pose, begin to raise the arms up while inhaling. When the arms reach a vertical position, turn the torso back to the center and release the arms down.

Repeat the above steps on the other side.

Contraindications

Avoid this pose in case of diarrhea, asthma and a recent knee, neck or back injury. In case of knee pain, avoid bringing the heel close to the perineum and/or keep a folded blanket under the bent knee for support.

Benefits

The janu shirshasana stretches the back and deeply stretches the back of the legs. This posture calms the mind and emotions, stimulates the nervous, reproductive, endocrine and urinary systems.

I would welcome your feedback and suggestions on the type of information that you would like me to cover in the future.

KapAlabhAti (Skull Shining) Pranayama

noreply@blogger.com (Subhash) — Fri, 07 Dec 2007 20:21:00 +0000

One of the prominent yogis from India, Yogiraj Dr. Om Prakash ji, who was on a US visit last summer, presented a series of yoga sessions at the Hindu Bhavan Cultural Hall in Morrisville, NC. He highlighted the value of pranayama (breathing practices) in general as an integral component of any yoga routine. However, he specifically emphasized the importance of Kapaalabhaati (कपालभाती) and called it "sarvaroga nivarini" (सर्वरोग निवारिणी) which literally means '(a practice) that can heal all types of ailments'. When practiced regularly under proper guidance it can bring about radiant health and provide other benefits at a more subtle level. Another very famous yogi from India, Swami Ramdev, who has shot to fame via his daily TV programs, calls it 'the Sanjeevani' (संजीवनी) which is an herb that can supposedly bring even a dead body back to life. This is based on a famous parable in Ramayana - "When Lakshmana was wounded, Hanuman flew to the Himalayas for the medicinal herb Sanjeevani. Unable to identify the Sanjeevani, he wrested the entire mountain from the land and carried it to Lakshmana". Based on these strong statements from prominent yogis of today, it is easy to see why it is important to include this practice in your daily yoga routine.

In the classical Hatha Yoga text "Hatha Yoga Pradeepika", Kapaalabhaati is described as one of the six cleansing kriyas (shatkarma). However, because it involves manipulation of the breath and offers great benefits, it is widely practiced as a part of the pranayama techniques.

Not sure how to pronounce kapAlabhAti? The 'A' represents a long vowel sound, somewhat like the 'o' in 'mom' (American) or the 'a' in 'fast' (British).

Contraindications

Before I describe the technique it is important to understand that people with the following conditions should not practice kapaalabhaati - cardiac problems, nasal congestion, severe cold, severe headache, abdominal ulcers, hernia. People with high blood pressure should either refrain from it or practice a milder version of the technique. Pregnant women and those who have had recent abdominal surgery should also refrain from this practice.

One cautionary note - practice kapaalabhaati on an empty stomach, preferably in the morning. However, if your schedule only allows you to practice it during the day/evening, then you should give a gap of at least 2.5 hours after eating a meal.

The Technique

Now let us turn our attention to the technique itself and learn how to practice it. Sit in any comfortable position with the spine erect. You can sit either cross-legged or in “vajrasana” (the diamond pose) or in any position that you feel comfortable in. If you have problem sitting on the floor, you can even sit in a chair, preferably with the spine erect and not resting against the back of the chair. Breathe normally for a few breaths. Once composed, you can begin by first exhaling and then inhaling half-way. First, exercise the diaphragm by exhaling suddenly and quickly through both nostrils while simultaneously drawing the abdominal muscles inwards. The brisk and vigorous exhalation produces a “puffing” sound. Allow the abdominal muscles to relax at the end of exhalation and let the inhalation happen automatically and passively. The rate of expulsion will vary from one individual to the next depending upon capacity. On the average, one can maintain a rate between 70 to 120 expulsions per minute (remember the normal breathing rate is 12 to 15 breaths per minute).

It is important to understand that you should not strain or become uncomfortable during the practice. If you begin to feel dizzy or uncomfortable in any way, it means that you are trying too hard or trying to breathe too forcefully. At this point stop the practice and sit quietly for some time before trying it again. Start with only 20-30 expulsions per round and try three rounds. Over a period of time, with practice, you can increase the number of breaths per round. A little rest can be taken in between the rounds according to your convenience. Throughout the exercise, the chest should be kept still without expansion or contraction and the shoulders should remain steady and relaxed. Only the diaphragm is used for breathing and not the upper chest.

An Alternate Approach

Some of you might have some difficulty getting the technique right in the beginning. In that case, you can try this alternate approach. Put both your hands on your belly, just a little below the navel. Keep the belly soft. Now push your abdomen in with your hands and at the same time try to throw all the air out of the lungs in a forceful, brisk manner. At the end of the exhalation, allow the inhalation to happen passively. Repeat the pushing with the hands accompanied by expulsion of air and then passive inhalation. When this rhythm seems to become natural, you may try to remove the hands from the belly and continue with the practice.

Benefits of Kapaalabhaati

Kapaalabhaati helps clear mucous from the lungs. As air moves into the throat, it travels down the superior portion of the airway called the trachea. The walls of this single tubed airway consist of several layers, of which the innermost layer is lined with cilia cells. Cilia are microscopic, grass-like projections that continually beat and propel mucous that traps dust particles, bacteria and debris. This mucous is propelled by the cilia toward the pharynx where it is released by coughing or swallowing. Smoking inhibits and ultimately destroys cilia. When the cilia function, as described above, is lost, coughing is the only method of moving accumulated mucous out of the lungs. Because of the cleansing effect on the lungs, this practice is recommended for people who suffer from respiratory ailments like bronchitis, asthma, tuberculosis etc.
The force of the exhalations in Kapaalabhaati acts further on debris-filled mucous in the lungs and trachea. This additional force works with the cilia and helps move the mucous more readily up the airway against gravity. Coughing after Kapaalabhaati helps in releasing these impurities. In addition to removing mucous, Kapaalabhaati also helps expel more carbon dioxide and other waste gases from the cells and lungs compared to normal breathing.
The rapic and forceful movement of the abdominal muscles in Kapaalabhaati gives a massage to the internal organs. With each vigorous exhalation, the abdominal walls draw inwards applying pressure on internal organs. This pressure helps increase the circulation of blood flow into and out of abdominal organs. This massage also sends a direct pressure into the digestive system helping move remaining food and fecal matter through the intestines and colon. Kapaalabhaati helps in reducing the incidence of constipation. With this increased circulation of blood and material in the internal organs comes a release of toxins as well.
Literally, the word kapaalabhaati means 'skull shining' (kapaala = skull; bhaati = shining/polishing). Regular practice is supposed to clear and calm the mind and over a period of time, one develops a healthy natural glow on the face. It also brings about the state of 'pratyahara' (sense withdrawal) which prepares the mind for meditation.

Back to my website...

Pancha Kosha (Five sheaths)

noreply@blogger.com (Subhash) — Fri, 30 Nov 2007 20:10:00 +0000

I would like to talk about the Five Koshas today. The concept of the five koshas was originally given in the Taittiriya Upanishad to help us understand what is 'self' and what is 'non-self'. The lack of ability to distinguish between self and non-self is termed ‘avidya’ (ignorance) which is the main cause of human suffering (‘klesha’) (Patanjali yoga sutras 2.3 thru 2.9). It is our identification with the 'mind-body complex' that prevents us from realizing our true nature (the self) which is represented by our soul (Atma). Once we develop an understanding of the five koshas, it helps us slowly peel off these layers and bring us closer to our true identity. In this discussion, we will also apply these concepts to our Hatha Yoga practices.

Annamaya Kosha (Food Sheath)

The first and the outermost sheath is called the Annamaya Kosha or the sheath sustained by food. The word ‘anna’ in Sanskrit means food. This kosha represents our gross body (sthoola sharira) which is the ‘touch and feel’ part of our being – our musculature, bones, blood, all the fluids in the body etc. This is the sheath that needs food for its basic sustenance and hence the name Annamaya kosha. This sheath is a composite of the five great elements (five ‘mahabhutas’) - earth, water, fire, air and ether. It is our identification with this sheath, which is the result of ‘avidya’ mentioned above, which results in suffering. An example of this identification is a simple statement like, “I am fat” or “I am ugly” etc. If you can take a step back and replace these statements with “my body is fat” and “my face is ugly”, you have taken an important step in recognizing the distinction between the self and the physical body. By saying “my body”, we are recognizing that we have an enclosure called the body but “I” am not THAT body.

Our gross body can be looked upon as the first port of entry into all the deeper layers finally leading us to our core which is our soul. It is our responsibility to take good care of this sheath, keep it healthy, clean and free of impurities so we can gain an easy access to the inner layers. We can achieve this goal by practicing the hatha yoga techniques of asana (physical postures), cleansing kriyas, proper diet and relaxation on a regular basis. It is important to remember that while practicing the asanas we need to be fully aware of the impact of each posture on every part of the body. This awareness will prevent any injury that we might cause due to negligence or competitiveness/overzealousness that might drive us to strive for something beyond our body’s innate ability. The body awareness also helps us make a connection with the deeper layers that will be discussed below.

Pranamaya Kosha (Vital Energy Sheath)

In order for the Annamaya Kosha to function it needs to be energized and sustained by the vital prana available via the pranamaya kosha, the energy sheath. If the energy sheath is absent the physical body will disintegrate and merge back into its five elements mentioned above. The pranamaya kosha can be looked upon as being responsible for all the physiological functions in the body – breathing, blood circulation, digestion, heart beat, all hormonal functions, communication between the brain and the cells of the body etc. This kosha is further subdivided into five pranas briefly described below:

Prana: has an upward movement and is responsible for all inputs into the body – food, fluids, air, sensory inputs and mental impressions
Apana: has a downward movement and is responsible for all forms of elimination and reproduction functions - stool and the urine, the expelling of semen, menstrual fluid and the fetus, and the elimination of carbon dioxide through the breath
Udana: has an upward movement and is responsible for growth of the body, the ability to stand, speech, effort, enthusiasm and will
Samana: has an inward movement – moving inward from the periphery and works in the gastrointestinal tract to digest food, in the lungs to digest air or absorb oxygen, and in the mind to homogenize and digest experiences, whether sensory, emotional or mental
Vyana: moves from the center to the periphery. It governs circulation on all levels. It moves the food, water, blood and oxygen throughout the body, and keeps our emotions and thoughts circulating in the mind. In doing so it assists all the other Pranas in their work.

The major Hatha Yoga practice that is used to energize and vitalize the pranamaya kosha is pranayama. Pranayama techniques involve controlling the breath in various ways. A description of some of the simple pranayama techniques is available here. http://www.integralyogastudio.com/basicPractice.htm/

Manomaya Kosha (Mind sheath)

Pranamaya kosha, described above, is directly influenced by our mind. When we are agitated, stressed or angry our breathing is fast, shallow and irregular. When we are calm and peaceful, our breathing is correspondingly soft and regular. In our scriptures, the mind is usually described as a part of the ‘antahakarana’ (the inner instrument – the senses being the external instrument). The other major part of this antahakarana is the intellect which we will talk about next. Mind is responsible for our cognitive abilities, receiving input from the five senses, communicating with the intellect and directing our actions. Thoughts, emotions, feelings, memories are all a part of the mind. Every thought has a great inherent power; it affects our physiology, moods, physical body, responses, work efficiency, relationships and even wisdom. The modern day epidemic problem of stress is basically a problem at the level of mind, wherein a great negative emotion has been allowed to build up without giving it a vent.

Patanjali, in his yoga sutras, defines yoga as the ability to control the fluctuations in the mind-field. Only through controlling the mind can we experience our true inner peace and joy. The main techniques that are recommended for attaining this peaceful state of the mind are pratyahara (sense withdrawal), dharana (concentration) and meditation. Regular, uninterrupted practice of meditation, when done with a sense of total devotion, can bring about a total transformation in one’s personality and provide lasting peace and freedom from stress.

Vijnanamaya Kosha (Intellect/Intuition sheath)

The Vijnanamaya kosha is the sheath of the intellect (buddhi) and intuitive knowledge/wisdom. Our intellect gives us the discriminative capability that helps her differentiate between good and evil, between right and wrong etc. The intellect can be looked upon as having two components – one that is controlled by our ego and driven by our past memories and impressions (samskaras) and the other which is controlled by our pure intuition. The ego-driven intellect can lead to actions which result in pain and suffering while actions driven by pure intuition will give us satisfaction and happiness.

Through the practices of meditation etc, as stated above, our mind becomes purified and the intellect can then begin to depend more and more on the pure intuitive wisdom rather than be influenced by the ego.

Anandamaya Kosha (Bliss sheath)

The Sanskrit word ‘ananda’ means bliss or pure joy. When we can transcend the other four layers described above, we can begin to experience a sense of pure joy which does not need any sensory input or any of the past experiences or impressions. This layer is the closest to our true ‘self’ which is ever pure and ever-unchanging. We can experience this bliss as a result of ‘samadhi’, the last of the eight limbs of Patanjali’s yoga philosophy. Of course, to get there one has to practice the other seven limbs on a regular basis.

Yoga class

noreply@blogger.com (Subhash) — Sun, 26 Dec 2004 21:20:00 +0000

Planning a yoga class...

After moving to NC, my first goal was to see if I could teach yoga at the local temple. The Hindu Bhavan temple is located very close to where we live. So I just went there and checked with the temple priest about the yoga classes. He told me that there are two weekly classes - Wed evening at 6:30 PM and Sunday at 8:00 AM. I started attending both these classes regularly. Soon I found out that there really is no teacher for the Wed class. Either Mukund Saraiya or Renuka Vyas conducted the class. Their regular teacher went back to India permanently some time ago. So the timing was great and I was able to make my way into teaching the Wed class. There is another person, Jasmine, who is also interested in teaching on Wed. However she has been sick lately and has not been to the class. As a result I have been teaching the Wed class quite regularly for the past month or so.

The Sunday class is conducted by Sneha Amin. She teaches a fairly gently yoga style, consisting mainly of stretching different parts of the body. There is a lot of emphasis on synchronising the moves with the breath. She seems to have a different emphasis each week. She herself is extremely flexible and teaches in a very pleasant, low voice. The class usually runs for about an hour and fifteen minutes and concludes with a session of shavasana. There is no pranayama or meditation in the class. Overall I think she does a great job teaching the class as the body feels quite relaxed at the end of the class.

1/19/06:
Toward the end of the class this week, I took the class through a 10-minute session of guided meditation. I have received very positive feedback about the meditation and Mukund told me that it might be better to include it in every class. Given the limitation of time, I don't know how far that is going to be possible because spending 10 minutes on meditation each week means cutting down on either asana or pranayama, neither of which is a very great option. As it is the class starts about ten minutes late each week. Also, they woulld like me to finish the class sharp at 8 PM. So I am limited to less that the allocated 1.5 hours for the class. Personally I would like to spend more time on pranayama and introduce the class to different pranayama techniques. In addition, every now and then I want to talk a bit about the yoga philosophy. So we'll see how things go. In any case we will be leaving for India in a couple of weeks. Only after coming back in May will I start reorganizing my yoga classes.