Theory Part

Paper 1 Foundations of Patajali Yoga Sutra (P.Y.S.) Philosophical Foundations Historical background of yoga Yoga, meaning 'yoke' in Sanskrit, is a family of ancient spiritual practices originating in India. It is one of the six schools of Hindu philosophy, in which it is often paired with Samkhya, and they are referred together as the Samkhya-Yoga school. The diversity within Yoga philosophy itself is traditionally classified into four main braches: Karma yoga (yoga of action), Jnana Yoga (yoga of knowledge), Bhakti Yoga (yoga of devotion), and Raja Yoga (yoga of meditation), but other classifications do exist. Origins of yoga The word "yoga" derives from the Sanskrit root yuj ("to yoke"); which is cognate to modern English "yoke", "jugal" and "jugum" in Latin. All derive from the Proto-Indo-Europeanroot *yeug- meaning "to join" or "unite".[2] It is generally translated as "union of the individual atma (loosely translated to mean soul) with Paramatma, the universal soul." This may be understood as union with the Divine by integration of body, mind, and spirit. One who attempts yoga may loosely be referred to as a yogi or in Sanskrit, a yogin (masculine) or yogini (feminine), although these designations are actually intended for advanced practitioners, who have already made considerable progress along the path towards yoga. Images of a meditating yogi from the Indus Valley Civilization, are thought to be 6 to 7 thousand years old. The earliest written accounts of yoga appear in the Rig Veda, which began to be codified between 1500 and 1200 BC but had been orally transmitted for a least a millennium prior to this. The first quasi-rational, full description of the principles and goals of yoga is to be found in the Upanisads, thought to have been composed between 700 and 300 BC. The Upanisads are also called Vedanta since they constitute the end or conclusion of the Vedas (the traditional body of spiritual wisdom). In the Upanisads, the older practice of offering sacrifices and ceremonies to appease external gods gives way instead to a new understanding that man can, by means of an inner sacrifice, become one with the Supreme Being(referred to as Brhman or Mhtman) -through moral culture, restraint and training of the mind Introduction to Six Indian Philosophies The word darshana which is usually translated philosophy means in Sanskrit seeing or experience. From this we may gather that Indian philosophy is not merely metaphysical speculation but has its foundation in immediate perception. God and soul are regarded by the Hindu mind, not as concepts, or a problematic phenomenon as is the case in western philosophies. The Insistence upon immediate perception rather than on abstract reasoning is what distinguishes the Indian philosophy from western philosophy. Here the immediate perception is not of the senses, nor functions of intellect, nor emotions, but it is super sensuous, transcendental-something not to be fully explained in rational terms.
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These six systems are the Vaisheshika-of Kanada, the Nyaya-of Gotama, the Samkhya-of Kapila, the Yoga-of Patanjali, the Mimamsa- of Jaimini, and the Vedanta-of Vyasa. Although exact dates of the origin of these schools of thought are not known they are believed to have been formulated in sutras or aphorisms prior to Buddha. Many put them roughly between 600 and 200 BCE. Then the art of writing was unknown and as such these sutras were handed down from teacher to disciples by word of mouth. To minimize the load on memory these aphorisms were rendered as short as possible, an extra dot or letter was ruthlessly deleted. However, this miserliness of words made the sutras unintelligible without commentaries and explanatory notes. Thus, we see many additions to the original text over a period of time. There are certain common features to these six systems of thought; first and foremost is that they accept the authority of the Vedas, the feature that distinguishes them from philosophical schools of Buddhism and Jainism. This feature gives them the label of Hindu orthodox systems. Second important feature is that, although superficially these systems seem to have contradictions amongst them, they in fact represent a progressive development from lower to higher truth. All the six schools believe in the 'Law of Karma', rebirth, and attainment of Moksha/Liberation as the highest goal of human struggle. All the systems are concerned with the nature of true Self, the realization of which through Yoga and other spiritual disciplines makes one free. . Nyaya and Vaisheshika systems assert that by leading virtuous life and remaining on the side of Dharma, one will have both growth and fulfillment in life (Abhyudaya) as well as realization of the highest good - Liberation (Nishreyasa). These systems are dualistic in their conception of God (Supreme Self), Jiva (individual self), and the universe. These units have their own separate objective reality, it is said. God is seen as the Supreme Ruler of this universe, of which Jiva is a part. Existence of God is accepted as a ruler, lawgiver, controller, and governor that allows maintenance of order in the universe. According to Nyaya theory the world is more or less as we perceive it. However, the defects in the sense organs like improper or partial perception of something and the influence of fear, anticipation and other mental conditions lead to inappropriate and defective perception of the same. Nyaya regards that clear perception in general is a sound means of cognition, which discloses things to us as they really are. Samkhya Samkhya forms the philosophical basis for Yoga of Patanjali. Therefore, both Yoga and Samkhya can be grouped together, Yoga forming the practical methodology to achieve the goal. Samkhya provides rational analysis of the Truth. Its reasoning is very logical, neat, and scientific that it does not find it necessary to posit the concept of God to comprehend the Truth and freedom form suffering. Basically, Samkhya is a system based on duality of Purusha and Prakriti. While Purusha is posited as the only sentient being, ever existent, and immaterial, Prakriti is said to be the material basis of this universe, composed of three basic elements, Gunas, namely Tamas, Rajas, and Sattva. Yoga of Patanjali Yoga expounded by Patanjali is the most scientific way to realize our higher consciousness.

Purva Mimamsa and Uttar Mimamsa (Vedanta) The word Mimamsa means to analyze and understand thoroughly. whereas Vedanta examines the same teachings in the light of transcendental knowledge. The karma-mimamsa system is called purva-mimamsa, which means the earlier study of the Veda, and Vedanta is called uttara-mimamsa, which means the later study of the Veda (Upanishads).

Brief Introduction of P.Y.S., its author and nature of yoga according

to Patanjali. PATANJALI Patajali is the compiler of the Yoga Sutra, a major work containing aphorisms on the practical and philosophical wisdom regarding practice of yoga. Desiring to teach yoga to the world, he is said to have fallen (pat-) from heaven into the open palms (-ajali) of a woman, hence the name Patajali. Patajali is known to be an incarnation of Adi Sesha who is the first ego-expansion of Vishnu, Sankarshana. Sankarshana, the manifestation of Vishnu His primeval energies and opulences, is part of the so-called catur vyha, the fourfold manifestation of Vishnu. Thus may Patajali be considered as the one incarnation of God defending the ego of yoga. LIFE Little is known about his life, and virtually all biographical details about him are disputed. The little we know of him comes from folk lore and myth. The date of his birth is estimated to be between the sixth century B.C. and the second century A.D. From the style of his aphorisms, the best guess would be somewhere between the fourth and the second century B.C. His work on yoga The Yoga Sutras probably date around BC 2000. Patajali has often been called the founder of Yoga because of this work, although in reality he is a more major figure. The Yoga Stras, as a treatise on Yoga, build on the Samkhya school and the Hindu scripture of the Bhagavad Gita (see also: Vyasa). Yoga, the science of uniting one's consciousness, is also found in the Puranas, the Vedas and the Upanishads. Still, this work is certainly a major work among the great Hindu scriptures and serves as the basis of the yoga-system known as Raja Yoga. Patajali's Yoga is one of the six schools or darshanas of Hindu Philosophy. The stras give us the earliest reference to the popular term Ashtanga Yoga which translates literally as the eight limbs of yoga. They are yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. The Mahbhsya ("great commentary") of Patajali on the celebrated Ashtadhyayi of Panini is one of the three most famous works in Sanskrit grammar. It was with Patajali that Indian linguistic science reached its definite form. . His contribution to yoga
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Evidently he was an original thinker, not just a compiler of the yoga wisdom known. Nevertheless he reinterpreted and clarified what others had said, undoing contradictions. For sure his genius brought together many lines of argument in the yoga philosophy, dating back in some respects to the Vedas and Upanishads. FOUR CHAPTERS OF PYS Patanjali divided his Yoga Sutras into 4 chapters or books (Sanskrit pada), containing in all 195 aphorisms, divided as follows:

Samadhi Pada (51 sutras) Samadhi refers to a blissful state where the yogi is absorbed into the One. The author describes yoga and then the means to attaining samadhi. This chapter contains the most famous verses: "Atha yoga anusasanam" ("Yoga begins with discipline") and "Yogas citta vritti nirodha" ("Yoga is control of citta vrittis" - i.e., thoughts and feelings).

Sadhana Pada (55 sutras) Sadhana is the Sanskrit word for "practice". Here the author outlines two forms of Yoga: kriya yoga (action yoga) and ashtanga yoga (eightfold yoga). .

Vibhuti Pada (55 sutras) Vibhuti is the Sanskrit word for "power" or "manifestation". This book describes the higher states of awareness and the techniques of yoga to attain them.

Kaivalya Pada (34 sutras) Kaivalya literally means "isolation", but like most Sanskrit words, used technically, this translation is misleading. In this sense it means emancipation, liberation, used interchangeably with moksha (liberation), which is the goal of Yoga.

SIGNIFICANCE OF YOGA SUTRAS The yoga sutras of Patajali were not written for intellectual debate and speculation. They were written to explain the process and practical methods of raising levels of awareness, gaining deeper wisdom, exploring the potential of the mind and eventually going beyond the mind. The text is primarily practice oriented; it is not intended to be an intellectual exercise on Samadhi. Patajali suggests various ways and means to control of mind. If we make a careful analysis of Patajali yoga sutras, we can find that Patajali has given a multi dimensional approach to attain self-realization or chitta-vritti nirodh. Mainly there are four paths suggested by Patajali. These four paths are abhyasa-vairagya (Practice and detachment), Ashtanga yoga, Ishvara pranidhan(surrender to God) and Kriya yoga. Conceptual understanding of Samadhipada
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Discipline of yoga Atha yoganushasanam (PYS I-1) Now begins the systematic presentation of the discipline of yoga. Patanjali starts the yoga sutras with Atha means now. First word of yoga sutra indicates that these instructions on yoga are in connection with some previous instructions. The word Anushasana means following good organization. Here Patanjlali wants to make clear that he is presenting is no doubt a systematic exposition of a complete discipline of yoga, but whatever he is presenting, not completely new, but follows the old tradition and had come down through ages up to his time. In this way he has given us a hint that he is not the founder of yoga system, as is very often believed to be popularly. Patanjali is mainly a compiler and not a founder of yoga. Yoga chitta vritti Nirodha Definition of Yoga Yogaschittavrittinirodha. (PYS I: 2) Yoga is bringing to complete cessation the functional modification of chitta. This surtra in a way defines the meaning of the word yoga as a practical method or means. There is no exact translation is available for the word chitta. Roughly people call it mind stuff. Chitta is a broad term. Literal meaning of chitta is that which is incited, enlightened, made conscious etc. From this meaning we should understand the sphere of chitta to be all that where consciousness becomes manifested in human organism. Chitta is an active right from gross body level where sensation of the sense-organs is present, right upto the mind, inclusive of its subconscious and unconscious levels and even beyond mind to supra conscious level. Thus mind forms only a small fraction of the sphere of chitta. However, the past of chitta with which the common man is normally conversant is mind, more particularly that portion of mind, which is active in wakeful consciousness. When a yoga aspirant enters into regions of dharana, dhyana, etc, the region from which he has to start it usually the conscious mind. There at least in the beginning the word chitta would have to be equated approximately to the mind The word vrittis here mean the behavioral made of chitta or behavioral modification of chitta. Vrittis rise in chitta one after another like the circular waves moving in the disturbed water waves is also often implied in the more vrittis. In fact some commentators in the word vrittis of a disturbed water reservoir for the chitta having successive vrittis arising in it. So also the controlled and tranquillized chitta is often compared with undisturbed water of a lake or a pond. The word Nirodha means stopping completely. The word Nirodha here means obstructing a process or movement, using an opposite force. But the stopping of the functional modifications of chitta is not to brought about, at least in Patanjalis system, by any forcible means or method. The Nirodha will be spontaneous, brought about automatically by the practice of all the yoga, when the vritiis are brought to a complete stand still, then seer will be re-established in its form. (I:3) At other times there is total identification with the vrittis. (I:4)

Vrittis and their classification

Vrttayah. Panchtayyah. Klista aklistah(PYSI:5) Vrittis of chitta are of five types, some of them are difficult to remove, while others are easily removal. Types of vrittis Pramanaviparyayavikalpnidrasmrtyah(PYS I-6) 1. Pramanaknowledge based on true and acceptable data or right knowledge 2. Viparyayawrong knowledge 3. Vikalpaimagination 4. Nidrasound dreamless sleep 5. Smratanyahmemory Pranmanaactually this fact or details not vritti, because these are outside of chitta. The vrittis the knowledge, which arises based on that fact or data. This right knowledge is of three types. a. PratyakshaDirect perception through the senses. Commonly so-called direct perception is intact indirect, because the perceiver is the chitta, which perceives through one or more of the senses. The senses evidence always doesnt constitute right knowledge. b. AnumanaInference or a deduction based on some previous knowledge. c. Agama Knowledge, which has been handed down to us traditionally. It is presumed that this knowledge is authentic and reliable. II) ViparyayaKnowledge based on false understanding or not corresponding to the actuality of that thing. Wrong knowledge is also derived through the same three means as that for pramana-jnana. The direct perception can be wrongly interpreted, as in the usual traditional example of viparyaya, mistaking a rope for a snake, there the object, rope is actually seen by the eyes, but is interpreted as a snake on account of a great similarity in the form of the rope with that of the snake. Thus the direct perception can give a false understanding or knowledge. In the same way an inference can also lead to a wrong conclusion, thus to a false knowledge. Testimony also can lead to false knowledge. If the source of testimony, which is assumed to be reliable, may itself be wrong. 3) VikalpaImagination is based on merely wordy knowledge or understanding devoid of actual substance. Ex. Heres born, son of barren women these things which can not exist anywhere, anything, but one can imagine them and at least use these expressions in speech. The trouble with many of us, even in case of spiritual aspirants, is that sometimes the mind becomes full of fancy and idealism. These are many spiritual aspirants throughout world who seek to attain an imaginary goal. They are living in the world of ideas, which are nothing but vikalpa. 4) NidraThe vritti based on the total absence of experience is nidra ( sound dreamless sleep.) This vritti is characterised by no awareness, or unconsciousness, sleep is also one of the states of mind. Sleep is a condition of mind, which hides or conceals the knowledge of the external world.
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Sleep is vrittis in which the content of mind is absent. In this state these are thoughts but they are not present before the mind, so the mind doesnt see touch, think, hear, feel or have any sense or mental experience. The state of sleep is very similar to Samadhi. The only difference is after sleep we are same but after Samadhi, personality of individual transformed. 5)Smriti(memory) Memory is the vritii in which chitta doesnt undergo a complete deprivation of an experience subject.(thing, incident, happening.) This idea seems to be that the chitta has a tendency to retain anything experienced for a very long time. This memory of past-experiences hinders the path of an aspirantduring the meditation or other higher yoga practices. Abhayasa and Vairagya Ways to overcome vrittis: Abhyasavairagyabhyam tannirodhah PYS I-12) I. Complete cessation of vrittis is achieved through practice and disattachment. (I.12) What is practice?

Tatra sthitau yatnobhyasah (PYS I-13) The effort to get steadiness in the particular state is abhyasa. (Practice) Effort, which will of a nature of repetition of a particular state to get stabilized in that state is called abhyasa and therefore, it is a repeated practice of a particular technique or stage of yoga. Here the stage or technique has not been specified. Therefore the statement is applicable to all stages or techniques of yoga. How to be firmly grounded. Sa tu dirghakalanairantaryasatkarasevito dradhbhumih(PYS I-14) Practice becomes firmly grounded, when carried on for a long duration of time, with, uninterrupted ness and with a welcoming receptive attitude. Here length of time is not specified. But this can be anything extending into year on even lives. Patanjali has indicated the need of determined patience. If an Aspirant would have expectation to reach perfection, very hurriedly in a short time, it would lead to frustration. To avoid this one should be prepare his mind to continue the practice endlessly until a desired stage is reached. Uninterrupted ness should be understood in the sense of regularity. It is essentially necessary for a satisfactory progress, without having gap of even one-day. Even this is very difficult to have in practical life. It means one should try to regularity as possible. In any effort, for achieving perfection in anything, a welcoming receptive attitude is a must. In fact all the three requirement noted in this sutra are essential for gaining mastery in any field. Second is vairagya (disattachment) Drastanushravikavisayavitrsnsya vasikarsamjna vairagyam( PYS I-15) The dis-attachment is that one is disinterested in all subjects seen, heard, is named vasikara. (perfeet mastery) Vairagya which brings cessation of vritti, is, where the yogi has mastered all the five sense organs to such an extent that he do derived no pleasure through the objects or either seen (present before him for enjoyment or even those about, which he has learnt through someone.
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Even though the yogi has mastered all sensed, the possibility of resurgence of attachment to the sensuous objects is not completely abolished, because the senses of are very dominant and a little looseness on the past of yogi may lead to a situation where the desires for enjoyment of these sensuous objects many raise their heads again. This is what very often happens. Tatparam purushakhyatergunavaitrsnyam (PYS I-16) The perfection of vairagya is achieved as per the sutra when realization of purusha principle is established. . Or highest-vairagya is achieved when ultimate objective of yoga is achieved. Factors that accelerate yoga sadhana Journey towards inside will be accomplished well by the help of Sraddha-virya-smriti-samadhi-prajnanpurvaka itaresam (I-20) Firm faith ,vigour ,constant reminder of he ultimate goal and ability to comprehend the yogic processes like samadhi. This sutra explains the pre-requisites or factors, which are essential for success in an undertaking in any field of life. They are more important for a definite and rapid progress on the path of yoga. Obviously firm faith is the foremost requirement for achieving success. If one has any halfhearted belief, he would not put up the necessary effort with full zeal and sincerity .the achievement of the goal will be therefore, a questionable thing. Patanjali consider doubt as a obstacle on the path of yoga(I-30). Success also need energetic effort,so vigour or energy is an essential pre-requisite. In the path of yoga the progress itself may sometimes be a cause of interruption .A practitioner has some remarkable progress ,he may be diverted from his effort, and may be start worldly gains. This kind of example are quite frequent. The practitioner should always remember his ultimate goal, and continue efforts to the final goal of sef-realization. If a person has not an adequate intellectual level of understanding to fully comprehend some what mystical processes of meditation. it would be not easy for him to practice these things. These things seems innate but a serious practitioner can develop this by the will and sincere effors.like reading literature ,hearing talks of the masters and having personal discussion and guidance from them. Concept of Isvara and Isvarapranidhana

Ishvarpranidhanadva (PYS I-23) The same goal of yoga can be achieved from total surrender to God.(I:23) Patanjali yoga, as is generally believed by most of the scholars, is based on the samkhya philosophy, but Patanjali has included another principle of Ishvara, which is not in samkhya philosophy. The acceptance of the additional element by Patanjali seems to be because it serves some practical purpose for a good and rapid progress in the path of yoga. It is like an axiomatic presumption in any science. Since it serves to build up the particular science. In this light, the question, whether such an entity exists or not also becomes irrelevant. In this way, the path of yoga is beneficial, and open to a person, who does not want to believe in any agency like God, etc.
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The method of Ishvarpranidhanra is a completely equivalent, paralleled, and as such effective a path of achieving the God of yoga, as the path of chitta-vritti-nirodha discussed so far by Patanjali. Thus a aspirant can resort to either of those two completely alternative and independent methods or techniques of yoga. We can deduct that path of yoga is open to a non-believers: He can then go to the God of realization by taking resource to the principle of chitta vritti nirodha, which can be achieved through the practice of Astangas, without having any need to believe in any entity like God or Ishavra. Concept of citta viksepa/antaraya

Vyadhi-styana-samsaya-pramadalasyavirati-bhrantidarshanlabdhabhumikavanavasthitatvani chittavikshepaste antarayah (PYS II-30) Disease, Languor (dullness), Doubt, heedlessness, laziness, highly stubborn attachment, delusory perception, and inability to attain a stage, instability are the disturbances of chitta or hindrances in the Path of yoga (P.Y.S.1/30). Disease These distractions are accompanied by pain and misery, mental depression, trembling of body parts and irregular breathing. Disease ----As patanjali is talking about disturbances of chitta so disease of body are secondary happenings .Now modern Psychologists accept this fact every disease is a mental or psychological disturbance or disorder, and the changes taking place and seen in the body are symptoms and secondary results of the real cause. Which is psychological or inner disturbance. Dullness &Laziness: both imply unreadiness for active work; in dullness mental factor is dominant while in laziness bodily inability to work is the predominant factor. Doubt : is always an interfering factor in achieving success in any field. A totally unshakable faith or conviction is a primary requisite for success in yoga . So any doubt about effectiveness of success in yoga and its techniques will evidently as hindrance. Heedlessness is that tendency to do undesirable things both of omission and commission; even when they understand and aware of the evil results of such wrong commissions and omissions. Many people have this tendency. Attachment: Human beings are indulged in many sensual activities and its very difficult one to detach from worldly comforts and enjoyment and. This work as hidrence in yoga. Delusory view point :with the development yoga students often get the experience of strange .visions e. g. Appearances of different kinds of lights, Vision of deities .etc. Often people create such images because they have heard of these experiences. These kind of faulty perceptions are also hindrances in the path of yoga. Unattained stage: Human tendency is to get the immediate results but in yoga because of deep rooted samskaras fails to reach some stage and this leads to frustration and consequently he goes upto the limit of the giving up of the effort or practice of yoga totally.

Instability: Frustration may be result of instability in samadhi , where a sadhaka gets the experience of a stage but unable to attain this stage again this is also very frustrating situation for a sadhaka. Disturbances of chitta are internal and not easily perceptible but their presence can be inferred from accompanying external symptoms. Now we will try to understand accompaniments of psychological disturbances. Pain: This can be physical as well as mental misery may often produce physical pain, this can be easily detected by gestures of very frequent readjustment of posture. Mental depression: This is a common experience that in the state of depression body shows unhealthy signs. Tremor of body and irregular breathing: The intensity of the trembling and the disturbance of breathing will be proportional to the intensity of mental disturbance. There in anger the exhalation becomes dominant very forcible and rapid. Psychological disturbances can be overcome by some means. Asana and Pranayama is to gain an ability to control the chitta and its activity. Patanjalis: asana and Pranayama may also have such a purpose behind them . Ways to over come Psychogical disturances Tat-patisedhartham-eka-tattvabhasah (PYS I-32) For counteracting that practice of one principle is advised.(that is abhyasa or practice of astangas) In the commentary vyasa writes. If we can prepare the mind to take the form of one object for some time, that will destroy all the obstacles in the path of divine realization. The mind stuff is fines matter in vibration; It has no particular shape or form. But it takes any form that it comes in contact with. If one holds mind on particular form for a certain time, this will lead to concentration then there would be no obstruction Patanjali has given few techniques for achieving a bliss full tranquil state of chitta . Concept of methods of citta prasadhana

1.) Maitri-karuna-muditopekshanam sukha-dukha-punyapunya-visayanam bhavnataschittaprasadanam(PYS I-33) By cultivating attitude of friendship, compassion, joy, and indifference respectively towards the subjects of pleasure ,virtue and viciousness through repeated treatment brings blissful and peaceful state of chitta . Its a common experience when an ordinary, Person sees another in different circumstances, he compare with him. If other person is happy than him, a feeling of jealousy created in his mind for example. When mother sees the affection of her son being shared by his wife .she develops feeling of jealousy towards her. Feeling of love and friend ship can reduce this tendency. In the same way when a person sees another one in miserable circumstances a feeling of pleasure is often produced in that persons mind in such a case even towards inimical person an attitude of compassion or pity should be attempted to be cultivated. Most often .one .who does not get praise and honour from people becomes depressed and miserable on account of comparing himself with that meritorious person .so. Then these is a deed
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to cultivate the feeling of happiness as if one is sharing the praise with that other meritorious person . Similarly one again develops a feeling of pleasure, when one sees some evil person being punished, Since a sense may be developed in ones mind that the person deserves the punishment. But for yoga practionners such feeling is harmful and undesirable. Therefore in such situation he should try to be be neutral in different, neither being glad or miserable. This is the best technique for achieving peaceful state of mind. 2.) Pracchardanavidharnabhyam va pranasya (PYS I-34) Deep and forceful exhalation and controlled inhalation of prana. This practice is comparable to the kapalbhati practice in hathayoga ,except the difference that both the inhalation and exhalation here are deliberate and completely deep. 3.) visayavati va pravrttirutpanna manasasthitinibandhani (PYS I-35) Mind can be made steady by bringing it into activity of sense experience. Sit in any meditative posture comfortably ,try to fix attention at the tip of the nose ,and imagine an odor of any flower ,say rose ,if the concentrated practice for half an hour or more daily ,for a few months,aspirant will feel or experience ,as if he is having a kind of odor of flower or the bottle of scent. The objects which can be feltbytouch or taste can also be produced in same manner. 4.) visoka va jyotishmati (PYS I-36) The luminous state, which is beyond sorrow, can control the mind. Patanjali isolate this particular experience of seeing a light or flame, which could be internally experienced. This experience is usually spontaneous and when genuine it can very facilitator for helping aspirant in the process of meditation. 5.) vitragvisayam va chittam (PYS I-37) Or through giving the chitta a subject for contemplation (an ideal person) who has transcended the attachment. When the mind contemplates upon the life of saintly person, who has transcended the attachment. This repeated treatment or telling to the mind gradually would make the mind itself to adopt the ways of this ideal personage. As a result mind will gradually become more and more attachment less and naturally would lead its steady state. 6.) Svapnanidrajnanalambanm va(PYS I-38) for steadying the mind take the support of the knowledge gained through dreamful sleep. Usually we have unconscious dreams. We have no control over that, but in this method, the aspirant is able to introduce them and control them consciously. 7.) Yathabhimatadhyanad-va (PYS I-39) Or through meditation as desired mind can be steadied. Here complete freedom is given. this is because dhayana on an objecttha one likes such as the object of devotion ,is the surest way of making the mind steady. An aspirant should choose for himself that object on which he can concentrate his mind. Conceptual and practical foundations of sadhanapada What and why Kriya Yoga?
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Tapah svadhayayesvarapranidhanani kriyayogah (PYS II-1) samadhibhavnarthah klesatanukarnarthscha (PYS II-2) According to patanjalis Kriya yoga consists of three components tapas i. e. austerity or purification , Swadhyaya i. e. study of scriptures or self study and Ishwarapranidhana i. e. devotion to God which means Surrendering fruits of all actions to the God. However these very components of Kriya yoga, get again included among the components of Niyama .In astanga yoga dealt by patanjali in the later Sutras of Sadhanapada . But this repetition is not unwise as it is intended to serve a definite purpose Patanjali prescribes Kriya yoga for the attenuation of kleshas as well as the cultivation of smadhibhavna Now let us understand taps,swasdhyay and Ishwar pranidhana in detail. Tapas( Austerity) There are number of varieties of austerities . The physical tendeneies are naturally towards luxury and different sensuous enjoyment and all our senses are tending towards that .if we let the senses run wild, wo go into troubles. Each one of us has that experience, more or less, that one who follows the tendencies of the senses is bound to come to Grief sooner or later . Austerity means when our senses are directing our mind towards external objects, we should control them. It is said that pranayama is the supreme tapas (Prannayamah Param tapah),So a yoga Practitioner can preferably select this as the form of tapas to practice. Mauna (complete silence )is also a form of austerity, which minimizes the wastage of energy taking Place in un-necessary activities. It allows the inner awareness necessary for spiritual development to remain undiminished and undisturbed; ultimately ending up in an unbroken stream of inner awareness. Swadhyaya (Self study) In yoga tradition Swadhyaya is considered as the another important practice, in the direction of Knowing who am I with the help of scriptures one tries to understand deeply with in oneself ,all that is described in those truth revealing scriptures According of the sacred word on or pranava, and also the culture of those books, which will help us to get the transcendental knowledge. Swadhyaya has got three stages : Pathanam (recitation or reading ),Adhyayanam (deep study) and chintanam(constant reflection). In the beginning, recitation is the prominent factor. The chaste pronunciation of the various, mantras, is considered as the indispensable factor. After he has to direct himself for the deep study of what has been recited .It gives him a knowledge about the mantra, its meaning and its relevance. It makes him learned but could not give him wisdom .It can come only through. Constant reflection and struggle for translating the percept into practice .It clears the hidden meaning behind the each mantra. This is known as constant reflection .For practical purposes, Goyatri mantra. Maha mrityunjay mantra and omkar considered as the most helpful one is for spiritual development. Ishvarpranidhana : This is usually rendered as surrender to God . In context to Kriya yoga , It is an action in the form of Archana or worship undertaken to strengthen the humility and to increase the inner awareness of presence of divine spirit within oneself.

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For the spiritual seeker it is necessary to perform some stipulated action as an obligatory discipline everyday. According to commentator Vyasa, surrender everything to God is means to work without seeking for the result of the work. Similarly in Bhagwat Gita , Lord Krishna says that it is our duty to work in the spirit of worship, and not to ask for it is result .But at the same time ,we must remember that every work that we are performing with our body and mind , bring the result through the law of action and reaction and if we do not accept them or be not affected by them ,we are free from that bondage .But they are bound to come to us .Whether we worry about the results of not, they are coming to us by the law. If we seek them or worry about them we become happy or unhappy, hopeful or disappointed. yEvery time we expect a thing we are sowing the seed of disappointment. The action at the first may be only sincere desire to develop the inner attitude of mind is there, the daily regular practice of these three components of Kriya yoga would gradually Produce the inner atmosphere. For the practical point of view Kriya yoga means the daily practice of pranayama; chanting of mantras and in the form of some simple act of worship. It forms a strong base for spiritual development. SAMADHI BHAVNARTHAH KLESHTANUKARNARTHASCH(2/2) Practice of Kriya yoga produce the state of inner sphere for Samadhi and attenuation of kleshas . Before entering into the Astanga yoga. he prepares background for Astanga yoga. The progeess on the path of yoga is not much possible unless the kleshas are cut down. If kleshas are diluted, easier and better will be the observance of the yamas. Thats why patanjali starts sadhana pada with Kriya yoga. Practical understanding of Kriya yoga From above discussion it must be clear that Kriya yoga is an essential practice to accelerate sadhana. Kriya is not merely a philosophical discussion but its highly practical. Highest Austerity is Pranayama. Not only in Yoga but in Vedas also, they said that the practice of Pranayama is the highest austerity. Pranayama parmum tapah. Swadhaya is related with self study and study of good literature for correct knowledge and Fruitless work for development of humanity is devoted to Ishwara pranidhana. Detailed study of Patanjali Yoga Sutra shows that Patanjali is deeply influenced by Bhagvad Gita. The teachings of Gita are in the form of Gyana yoga, Bhakti yoga, and Karma yoga. Patanjali also included these three teachings of Gita but in different form in Kriya yoga. Here Patanjalis approach is very practical. He says that start sadhana from here, which starts from self development. We have three powers, i.e. Desire, Knowledge and Action. All these are interdependent to each other. There is a verse of Veda that Gyanjanya bhaved iccha, icchajanya bhaved kriti, means correct knowledge is the root of desire and action is the outcome of desire. Very cleverly Patanjali included these concepts of Gita and Veda even he included same in 2 nd step of Astanga (last three Niyamas). Out of all these three powers someone has more powerful desire, someone has knowledge and some give more preference to action. But for the all around development of personality, we need development of all these three powers. Kriya yoga represents these three things and their practice influence development of personality Concept of klesas Now let us understand kleshas
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Avidya smitargadvesabhinivesah kleshah(PYS II-3) Avidya(Ignorance), Asmita (1-consciousness ) Raga(attachment ),dvesha(hatred) Abhinivesha (fear of death ) are the kleshas. Avidya (Ignorance ) Actually avidya has no English word. It refers to a mental state. Its not a negative state. Avidya is an erroneous viewpoint or understanding or knowledge. Every one knows that all the worldly things are changing and perishable, but one thinks and behaves as if things are stable and permanent. Everything culminates into misery and pain ,yet men are always seeking and running after these ephemeral objects and phenomena, wrongly looked upon as sources of happiness . So avidya is considered or serves the filed of the growth of the all other kleshas (asmita, raga, dvesha ,abhinivesha ) Which exist in four states of development, dormant, weakened, interrupted and abundant (always active) Practice of Kriya yoga weakens the kleshas. Asmita in common language Asmita is equivalent to ahmkara or ego .yogic practices helps to lessen the egoism. Raga and Dvesha -----(attachment and hatred) It is a common experience that we develop a liking, attachment or love for things and persons, which give us pleasure and make us happy and conversely despise, repulsion, hatred for things or persons giving us pain and misery. These two kleshas (raga and dvesha) are the emotions in form of kleshas, which can trouble in our day-to-day life. They are easy to understand and the tanukarna or curbing of the kleshas can be easily and practically started with trying to control these two in our daily life . Practice of Kriya yoga definitely curbed the kleshas. Abhinivesha(fear of death ). Fear of death or great urge for clinging to life, which functions same way in learned or ignorant ones. Even those who are well versed in the philosophy of spiritual knowledge and understanding, such people also most often not be ready to welcome death. Yogic view of Pain and sufferings Suffering: the Yoga outlook for the ordinary person, life is a mixture of pleasure and pain; but for one with a philosophical outlook of the world as conceived by Patanjali, all worldly experience is, in the final analysis, only pain. This is because it sows in the mind the attitudes of attachment for the means of pleasure, and hatred for the causes of pain. These attitudes, in their turn, direct the actions of the soul, resulting in the creation of a depository of actions, action-stock, which entangles the soul further in worldly life and, consequently, in suffering. This exposition may raise the question as to how the same phenomenon may be viewed as pleasure by one and as pain by another. This difference in views is based on short term and long term approaches. Is not a drug a pleasure to a drug addict? And its non-availability, a pain? But a doctor views it as an evil. Prarinama-tapa-samskara-duhkhair-guna-vritti-virodhac-ch-duhkham-eva sarvam vivekinah. II/15
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Misery caused through change, anguish, and impressions left on chitta by actions and also through conflict between guna and vritti, all is pain for an analytical and discriminatory person. Patanjali in this sutra explains the mechanism which produces dukha(pain) in our life. First pain is due to change. We are pained when we lose something valuable or dear. But everything that is created has to come to an end according to law of nature. That is because a slow change. The second is acute anxiety .An achievement, success ,love etc are all found to give rise to anxiety at some time or another. The third factor is samskara (is the residue in the form of some kind of impression left on chitta)or habit . we become so used to happiness and anxiety that we are afraid of losing it. One becomes a slave to habits, that gives rise to pain. The second channel of arising of pain is conflict between three gunas and mental tendency. For example, I want to relax ; I do not want to work. This is the demand of tamo guna , but if I have to feed my family , I have to work. This gives rise to conflict .the gunas compel me to do one thing when I would like to do an altogether different thing. Thus there is conflict between the gunas and our mental tendencies. This is true of intelligent and sensitive people. Fourfold strategy for overcoming sufferings
heya dukham angatam

Concept of eightfold path of yoga In second chapter of Patanjali yoga sutra, Patanjali explains, Yognganushthanad-ashuddhi-kshaye janadiptir-avivieka-khyateh (PYS II-28) By the repeated practice of limbs of yoga, impurities of mind reduced, the inner light of knowledge to be gained, up to the stage of Vivek-khyati(the ultimate realization of the discrimination between Purusha and prakriti.) What is Ashtanga yoga? Yama, Niyama, Asana,pranayama, pratyahara, dharana, Dhyana and Samadhi are the eight limbs, parts of yoga. (P.Y.S (II-29) Patanjalis system is divided into eight sections called limbs, but very often they are spoken of as eight steps or stages. [Astanga---limbs or steps?] This creates an impression that there is a rigid sequentially in these eight limbs. So that any particular limb can and should be practiced only after the limb preceding it. Wherever Patajali thinks that the sequentially in successive angas is essential, he has indicated it. Thus Pranayama needs Asana as pre-requisite. And again there is definitely a sequence in dharana dhyana Samadhi. But this kind of sequence is required absurd and impracticable to assert that niyama should not be practiced unless the yama is mastered. That means that a Sadhaka may start practicing all the eight limbs simultaneously to the extent, which may be possible and practicable for him according to his circumstances. Concept and practice of Yamas and Niyamas

Significance of Yama and Niyamas Ahimsa-satyasteya-brahmacharyaparigrah yamah (PYS II-30)

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Yamas and Niyamas are often called the ten commandments of Yoga. Each one of these five yamas and five niyamas is a supporting, liberating pillar of yoga. Yama means self-restraints in the sense of self-mastery, or abstention. Niyama means observance or rules of behavior, these are also five. Here is the complete list of these ten pillars as given in yoga sutras. [2/30, 32] 1) Ahimsa: Non violence, no injury; 2) Satya: truthfulness, honesty; 3) Asteya: non steeling; 4) Brahmcharya: Basically a mode of life of discipline conducive for spiritual attainment. Or abstinence in respect of sex; 5) Aparigrah: non-possessiveness 6) Shauch: purity, cleanliness; 7) Santosh: contentment; 8) Tapas: Austerity; 9) Swadhyaya: Introspective self study, spiritual study; 10)Ishwarprannidhama: Surrender to God. The observances are recommended to produce a comparatively peaceful condition of mind, which is the first pre-requisite of the practice of yoga. The breaking of any of the yamas is to be avoided mainly because it produces and adverse effect on the mind leading it to its disturbance. The observance of yamas should be on all the three levels, body, speech and mind. Ahimsa; Even if one does not cause by some physical action actually some injury to others but has an intention or idea to cause such injury or harm to others, from the yoga point of view, he has broken the yama of Ahimsa on mental level. So also a speech, which may give mental pain to some one, is an act of violence or verbal plane. Satya( Truthfulness) means saying what we have truly come to know is the truth. Mostly through our own experience or through contact with sources whose reliability we have experienced for ourselves. But the yogi cannot engage in an act of bending the truth or try to create a false impression. Asteyanon-stealing is not limited to actual stealing of things but even an intention or desire to possess things belonging to other is a mental stealing. The plagiarism often practices by writers and speakers are an example of this. Brahmchaya: usually translated as abstinence of from sex, celibacy etc. But the basic and broad meaning of brahmchasya is a mode of behaviors, which is conducive for reaching the highest goal for the spiritual sadhaka. Brahmacharya should be understood as a life correctly disciplined for spiritual progress and ultimate realization. In such a disciplined life the proper restraint of sex activity is obviously very important. Sex is a very powerful force in the life activity of living beings. So the controlling of sex activity in brahmcharya should be done in a judicious manner, at physical, speech and mental levels. The yamas being the self-restraint, controlling ones own activity merely on body level is of secondary importance in their respect. The more important and the real observance is at the mind level.
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Aparigrah- non-possessiveness. By this yama the yoga practitioner is expected not even to accept anything, which is not immediately needed for his life maintenance and his essential duties. However, if such a literal and strict observance is not possible, the practitioner should sincerely try to reduce his needs to the minimum. Both yamas and niyamas are rules of ones own behavior. The only difference is, yamas are for bettering the inner atmosphere while niyamas for external behavior. Niyamas The word Niyama has a general sense of things of practical conduct to be performed regularly, usually daily. Thus the things comes under niyama are to be put into actual practice. i.e. they are things to be performed by body. Taking this fact into consideration clean first niyama cleanliness also must be understood as bodily activity. i.e. cleansing of body. Santosha: means contentment, contentment primarily a mental attitude. By including it in niyama Patanjali wants to emphasis that a merely pretence of having a contented mind is not enough. A practitioner should regulate his actions in life to depict this contentment in actual practice. Many people claim that they are contented and have no desire for any worldly acquisition. But in actual life their actions show that they are still running for materialistic things. Real aspirant of yoga should avoid this. Austerity: These are many varieties of austerities described in Hind rituals. Silence, fasting, pranayama are few austerities. So a yoga practitioner can select form of austerity. Swadhyaya: self study or study of scriptures. Study of Holy Scriptures help to progress on the path of yoga. Ishwasrpranidhana: Self surrender to God is an attitude i.e. a state of mind and not an activity of body but here in niyamas it is advised to do some nature of worship by the body. Thus both yama and niyama are rules of regulating ones behavior, the mental attitude and the effects on psychological level are the essence of yamas on the other hand, in niyamas physical performance is more important. Scientific and Philosophical explanation of Patanjlis understanding of Asana Sthira-sukham-asanam.( PYS II-46) Any posture of body, which is comfortable and which could be maintained steadily for adequately long time can be the Asana desirable for Patanjali yoga system. Literal meaning of Asana is, to sit, to remain sitting usually articles used for sitting e.g. mat, wooden platform etc. are also called Asana. But the articles used for sleeping never called asana. From this we get an indication that the posture referred to by the term asana should be sitting posture only. But in the sutras there is no clear mention that Asana is sitting posture or others. Bhagwat.Gita and Upanishads clearly directs to keep spine erect but without strain.(B.G VI:1113) The duration of maintenance has not be mentioned by any text, but can be easily understood, because this asana is to be maintained for further practices, pranayama, dharana, dhyana, and
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Samadhi can be practiced in sitting posture only. If one is comfortable in posture then only steadiness is possible. One should always remember that Patanjali asana are different from Hatha yogic asana. But if one follows Patanjali in asana in Hatha yogic asanas, benefits of Hatha yoga asanas can be increased. No doubt Hatha yogic asanas are helpful for meditation. According to Patanjalis description any erect sitting posture, which the sadhaka may be able to maintain without any voluntary movement; comfortably for long period, can be adopted for higher yoga practices. Thus if a person is not able to sit in squatting posture, or asana e.g. padmasana on the ground, but is able to sit comfortably, steady for some hours, in a chair perhaps legs hanging but resting on a pedestals even this posture would be yoga asana for that person. The main requirements are 1) The postures should be a sitting one. 2) The back and neck should be erect without straining and stiffness. 3) The whole body is totally relaxed, so that no pain, pressure or discomfort is felt in any part. 4) The posture, therefore, could be maintainable for a very long period and should be maintained with least possible movement. 5) Though as per the authentic commentators, the Hatha yoga school is totally independent of Patanjalis Ashtanga school;but there is no harm in adopting and combining judiciously the Hatha yogic practices e.g. Asana, pranayama, mudra along with practices of Ashtangas of Patanjali. The Hatha yogic techniques may help to accelerate the progress of the Sadhaka on the Ashtanga yoga path also. Praytnashaithilyanantasamapattibhyam(P.Y.S II-4) Patanjali mentions two other requirements of the Asana. These two conditions can be felt and judged by the performer internally. 1) There should be no effort 2) Merging the mind with something infinite. The practical directive for merging the mind would be to think and visualize in the mind of anything like the sky or vast ocean which has no finite dimensions and try to become one with it mentally. This imagery in the mind, in which one visualizes oneself to have become an integral part of such an infinite object, leads to a total forgetfulness of body and even temporary detachment mentally from ones own body. No doubt, that requires a fairly long and serious practice. This is the true meaning and technique of annata-samapatti. Even Hatha yogic asanas performed keeping these principles in mind. They are then really very useful psycho-spiritual techniques. Result of Asana Tato dvandvanabhighatah (PYS II-48) From practice of Asana conflicts disolves. The practice of maintaining a meditational asana with complete physical relaxation as well as complete mental relaxation conditions the body-mind complex to preserve this state of total relaxation, even when it is attached by disturbing factors and faced by disturbing situations. Pranayama: its detailed study as per Patanjalis understanding Pranayama Tasmin-sati svasa-prasvas-yor-gati-vicchedah pranayamah (PYS II-49)
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Bahyabhyantar-stambha-vrttir-desa-kala-sankhyabhih paridrsto dirgha-sukhsmah (PYS II-50) While being in asana, the pause in regular rhythmic movements of inhalation and exhalation is pranayama. To understand Patanjalis pranayama one should remember that, Patanjalis pranayama are not similar to Hatha yogic pranayama. Patanjali has four varieties of pranayama. 1. Bahya Vritti--- where exhalation alone is made slow and prolonged and inhalation being natural (not voluntarily regulated) 2. Abhyantar Vritti--- Correspondingly where the inhalation alone is made slow and prolonged, exhalation being allowed to take its natural form. 3. Stambha Vritti--- It is scientifically proved that in respiratory process between exhalation and inhalation, there is a very insignificant pause. That very insignificant pause should be prolonged and made significant. In stambha vritti. Means stambha vritti is that where the breath is brought willfully to stand still whether after inhalation or after exhalation. Being not stipulated the option is open to the practitioner. The practice of prolongation of suspension can be instructed either after inhalation or after exhalation or even after both in one single cycle. 4. Chaturthahpranayama is different from third variety of pranayama i.e. stambha vritti referred to above. The difference here lies in spontaneity of this process. In stambha vritti there is a willful suspension of breath either at the end of exhalation or inhalation. This fourth variety comes spontaneously automatically as a result of the practice of these varieties where suspension takes place at any stage of any phase of breathing. That is the breathing man stop after partial inhalation or partial exhalation. Result of pranayama Ttah kshiyate prakashavaranama ( PYS II-52) Dharnasu cha yogyata manasah (PYS II-53) By the practice of pranayama the covering of light disappears. We can understand this with a analogy of dirty lamp. If the dirt or smoke is wiped off, the light of the lamp becomes cleaner and brighter. A similar kind of change is experienced after a long practice of pranayama, when continual over a number of days. The other benefits of pranayama, i.e. This prepares mind for higher meditational process called Dharana.( Dharana i.e. the first stage of meditation i.e. the inward going journey of chitta.) Concept of Pratyahara Pratyahara: Sva-visayasmprayoge chitta-svarupanukara ivendriyanam pratyaharah (PYS II-54) Pratyahara is that condition ( of body and its sensed) in which the senses, having no (ability of ) contact with the objects of their specific enjoyment they as if, follow the nature of chitta. When yoga practitioner has become adopt in Pratyahara, the senses, as if, lose the ability to make contact, i.e. experience and enjoy the objects, which are the normal targets or spheres of experiencing and enjoying for them. This is an essential pre-requisite for the further stages of meditation. Dharana-dhyana- samadhi. Patanjali does not mention how to achieve Pratyahara. The reason is that, it comes spontaneously as a result of practice of first for limbs of Ashtanga yoga, particularly practice of pranayama. Result of Pratyahara:
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Tatah parama vashyatendriyanam (PYS II-55) Pratyahara results the complete mastery over sense organs. This is a common experience when a person, whose mind is intensely engrossed in a concentrative activity elsewhere, does not see things, which take place before his open eyes or does not hear a sound available to others present in the room and denies to have seen or heard those things. From this common experience also it can be understood that the attempts to withdraw the senses deliberately in the initial development of Pratyahara would be of help, as suggested above. Here ends the Bahiranya yoga or exoteric yoga or outer yoga. Brief introduction of Antarangas Antaranga yoga -- Internal yoga: Desh-bandhas-chittasya Dharana (PYS III-1) The three last limbs of Ashtangas, consisting of the different stages of the meditational i.e. inward going process of the chitta vig. Dharana, dhyana and samadhi are essentially consecutive. This is clearly indicated by the first word in each of the sutras of dhyana and Samadhi, which also show that the earlier one of these three is transformed and alimented into the next stage. Dharana is defined as desh-bandha-chittasya i.e. binding or fixing the region of chitta. The selection of the subject to be chosen for meditational processes should be liking, or deep devotion of Aspirant. Now when the Aspirant chooses such an object, he is expected to do in the first stage of Meditation means process of thinking in some manners in a usual way about this subject. In the beginning, he will try to keep his mind, it will very soon leave the subject and very probably thinking of something else. But after practice one can fix the mind on the subject, uninterrupted even for a moment. When such a state reached, then only it can properly be called Dharana. Dhyana: Tatra pratyayaaika-tanata dhyanam (PYS III-2) The definition of dhyana is pratyaya ektanata i.e. an unbroken continuously stretched awareness of very precisely uniform experience of the subject, chosen for these meditation processes. The process of transformation Dharana is slow and prolonged, and the sphere of movement of chitta round about the subject of meditation, goes on becoming lesser and lesser and ultimately one pointed ness is reached. But his dhyana is not some kind of contemplation or deep thinking but its a very precise about the experience Or knowledge of chosen subject.. Tad-evartha-matra-nirbhasam sva-rupa-sunyam-iva-samadhih( PYS III-3) Meditation culminates or transformed into Samadhi (super conscious state), means clear perception of mere essence behind the form having qualities of the subject, chosen for meditation. Therefore, the subject is now perceived or experienced in its subtle essence or reality, which is lying behind it. Here end the antaranga yoga. Paper 2 Traditional Texts (mainly Hatha Pradeepika) Introduction of Hatha yoga and related text Introduction:

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The roots of yoga are basis in the Upanishads and Vedas. But the pure philosophy behind yoga is explained systematically in Patanjalis Yoga Sutra. After Patanjalis philosophy on yoga, Hathayoga has been held in great importance both by scholars and practicing yoga. In Hathayoga Svatamaramas treatise get more importance. It is more because the writer cant refer any religion in the text and so it is acceptable to every religion. Though this writers emphasis is on yogic practices in which overt behavior plays an important role, it is he who points out that the yogic behavior forms a continuum. This is the only text which provides four limbs of yoga. Kumbhaka is the name replaced in place of Pranayama with more emphasis on retention of breath inside. In Hatha yoga more emphasis is given on practical thing. According to Svatamarama, there are 84 lacks of asanas out of which more emphasis on 15 selected asana. All these asanas are included in the text with their therapeutic as well as he spiritual effects. Cleansing practices as an optional curriculum in Hathayoga. Nadanusandhana is the concept which is replaced here with Samadhi. There are different sounds in our body to experience and listen that sounds is Nadanusandhana. With four limbs of yoga, the main important thing which is their in hatha Pradeepika is its 5 th chapter in the form of yoga therapy. Here therapy is based on Ayurveda and on first four steps of hatha Pradeepika. The other important text of Hatha yoga is Gheranda Samhita. It is also an important text of yoga. It is in the form of a dialogue between Gheranda (preceptor) and the disciple (Candakapali). His yoga is Ghatasthayoga in-spite of Hathayoga. Ghata means body so full meaning yoga bases on the approach through the body. It describes more than 100 yogic practices of varied nature. These practices can be classified as follows: 1. Kriyas 21 2. Asanas 32 3. Mudras 25 4. Pratayaharas- 05 5. Pranayamas 10 6. Dhyanas - 03 7. Samadhis 06 The timing of Gheranda Samhita is somewhere in between mid of 14th century and mid of 16th century. Other main important texts of Hatha yoga are Gorakshasatakam, Vasistha Samhita and Shiva samhita. Out of all the Hathayogic text, Hatha Pradipika and Gheranda Samhita are most authentic texts. Importance of Hatha Pradipika i. This is the only book, which mentioned Hatha yoga for Raja yoga. If the practices cant reach Raja yoga then it is aimless. ii. This is the only first text which describes eight well-known varieties of Pranayama. iii. The opinion that all impurities in the nadis can be removed only by the practice of Pranayama has been explicitly mentioned by the author alone. Satkriyas are not obligatory for all. They are, however, to be practiced by all those who have an excess of meda, slesma, etc. iv. Fifth chapter, which deals with the Therapeutical point, is available in Svatamaramas Hathayoga text only.
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Timing of Text The exact timing of this text is not known but after some philosophical studies some philosophers gave their comments on it. Dr. P.K. Gode dates the Hatha Pradeepika to a period between 1360 and 1650 A.D. (Studies on Indian Literary history Vol. I. p. 379). In the text itself Svatamarama mentions Nityanandha as one of the Master (I-7) and Dr. P.K. Gode agrees with this in fixing the earlier terminus to the date of Hathapradipika as 1350 on the strength of the arguments that if this Nityananda is the author of Rasaratnasamuccaya which Dr. P.C. Ray (History of Hindu Chemistry Vol. I) considers to have been composed in A.D. 1300, and then Hatha pradipika must be later than this. We would, therefore, date this text to a period between the middle of the 14th century and the middle of the 16th century (1350-1550) A.D. Preliminary to follow Hatha Pradipika Before starting yoga practices Svatamarama mentions some basic things which are very important for the success in practices. These things are: 1. Importance of place Hathayoga should reside in privacy in a moral country where the government is caring and alms are easily available and which is free from all kinds of disturbances, in a small cottage having no rock, fire or water on his sides. The cottage should be having a small entrance and no other openings, holes or pits. It should not be too high or low, clean and free from insects and well compound outside, which should be enclosed by a wall. Residing is this type of cottage he should be free from all worries, one should be occupied with yoga and toga alone, always in the way advised by the guru. (Experts guidance is essential for progress in yoga. No one should depend exclusively on knowledge derived from books.) 2. Destructives and constructive of yoga: The yoga forces are dissipated by too much eating, heavy physical labor or exertion, too much talk, the observances of [ascetic] vows, [promiscuous] company, and fickleness of mind. Here we have the disharmonies of everyday life, and not even the great ones. Not distrust, not rudeness, not lack of consideration, not anger and despair. Just immoderation. Success depends on an enthusiasm, courage, perseverance, correct understanding, determination, and the avoidance of all [superfluous] company. With these factors, there are three more factors especially for the serious practioneers of yoga. They are Basking of fire, company of women and long journeys are to be avoided while beginning yoga practices 3. Concept of Diet: diet plays an important role in yoga practices. The writer gives a long list of thing that to eat and what not to eat. Svatamarama said that the brahmacharin who, observing moderate diet, renouncing the fruits of his actions, practices [hatha] yoga will become a siddha (master) in the span of one year. A brahmacharin is a yogi who observes complete celibacy. Hatha yoga Components Yoga as described by svatamara, has four components while according to other authorities on yoga it is said to six, seven or eight components. These four components are: Asanam kumbhkam citram mucrakhyam karnam tatha, atha nadanusandhanamabhyasanukramo hathe
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Means Asanas, different types of pranayama, practices called energy locks and symbols and Nadas- this is the correct sequence in the practice of Hatha Yoga. Step 1st Classification and effects of Asana Like very profession expert, Writer here first explains effects of practice Asana so to attract practitioner. He said Hathasya prathamangatvadasanam purvamucyate kuryattadasanam sthairyamarogyaim cangalaghavam Asana, being the first component of Hatha yoga, is dealt with first, Asana brings mental as well as physical steadiness health and a feeling of lightness. The asanas explained in Hatha Pradeepika are of three variety. The relaxative (01), Meditative (04) and the cultural or traditional or therapeutic Asanas (10). Importance and description of Asana As per Hatha yogic understanding without asanas there is no yoga and if asanas are mastered then there will not be any disorders and you will be able to attend to yoga. There are 84 lakhs of asanas, which are the postural substrate of different species. Out of that, selected 84 they appear to be difficult but they are made easy if you practice them with concentrated mind. Then success is yours. Out of 84, Svatamarama here mentions 15 only and out of these fifteen, he gave more importance to few selected like Siddhasana, Savasana, Pascimottanasana, and Mayurasana. These 15 asanas includes one is relaxative asana, four meditative asana and ten therapeutic or cultural asana. Siddhasana: - main features of its techniques are 1. The heel of left leg is to be set tightly against the perineum and the heel of other leg to be placed against the pubic bone. 2. Jalandhara bandha. 3. Bhrumadhya drsti.. 4. Except for the neck, the spine is to be erect. 5. The hands nd fingers to be arranged to form jnanamudra or the hands may rest on the knees. Savasana: - Technique involves 1. Lying supine with keeping the legs and hands comfortably. 2. No movement of the body. 3. Like a dead body. This asana aims at complete relaxation of the body and mind. Clinically it has been found very effective in the disorders of psycho-somatice origin. Cardiologists always favouring the practice of savasana in the management of hypertension. Pascimottanasna: - Its technique is 1. The legs are fully stretched out and kept close to each other. 2. The hands with hooks of forefingers catch the respective toes. 3. Bending forward, the forehead rests on the knees. 4. The hands being bent, the elbows touch the ground. This is an important traditional asana which tones up nerves supplying the pelvic organs and arising from the lumbo-sacral region. The text calls it pascimottana and attributes passage of prana along the back enkindling the gastric fire and reduction of the belly as advantages of the practice.
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Mayurasana: - Its techniques 1. In a squatting position palms are fixed on the ground with slightly curving fingers pointing backward. 2. The elbows are placed on the abdomen just near the umbilicus, the forearms standing a little inclined to the front. 3. The feet are stretched out and the body is kept parallel to the ground. This is a balancing pose which requires some strength in arms to support the weight of the body. One has to learn how to attain balance in this pose. Throwing the legs up with jerk will not help in attaining the balance in this asana. In the beginning holding of breath facilitates performance. Later, as the practice increases on can breathe normally during the asana. Females have to take special precaution on performing this asana because of the handicaps of weak muscles of the shoulder girdle, heavy buttocks and loosely situated abdominal organs. Females are better advised to omit this asana from practice, barring certain exceptions. Other asanas are: 5. svastikasana, 6. gomukhasana, 7. Virasana, 8. Kurmasana, 9. Kukkutasana, 10. Uttanakurmasana, 11. Dhanurasana, 12. Matsyendrasana, 13. Padmasana, 14. Simhasana, 15. Bhadrasana Asanas from important texts on Hathayoga 1. Gheranda samhita: In all there are as many asanas as species of animals, eight four lacs of them are mentioned by Siva. Out of them 84 are regarded as important and among these 84 again 32 are good enough in this world of mortal beings: Siddhasana, Padamasana, Bhadrasana, Muktasana, Vajrasana, Savastikasana, Simhasana, Gomukhasana, Virasana, Dhanurasana, Slavasana, Guptasana, Matsyasana, Matsyendrasana, Gorakhsasana, Paschimotanasana, Utkatasana, Sankatasana, Mayurasana, Kukutasana, Kurmasana, Uttanakurmasana, Uttanamandukasana, Vrikhasana, Mandukasana, Garudasana, Virasana, Shalabasana, Makrrasana, Ustrasana, Bhujangasana, Yogasana. 2. Saint Charandas: One can get success in yoga by practicing asana with concentrated mind. Out of the 84 lacs of asanas all the yogis whould know the importance of Siddhasana and Padamasana. Other asanas remove various disorders but these two bring success in yoga. 3. Gorakshasatakam: Out of all the asanas, two only are particularly distinguished. One is called the siddhasana and the other padamasana. 4. Vaisthasamhita: The text give emphasis to practice savastika, gomukha, padma, vira, simhasana, mayurasana, kukkuta, badharasana and muktasana. Conclusion (Little changed only) Even asana is the first and the basic step of Hathayoga practices, but it is very important not only to make a strong foundation but also to go smoothly without any disturbances in other advanced steps. As mentioned in the upanishadas that Sharira madhyam khalu drma sadnam means one can go for other duties only after complete physical health. This physical body is the mean and way to deepen inside to other non-physical and abstract bodies. By knowing the importance of
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this physical body, Hatha yogi gives so much importance to this body and to control by the continuous practice of Asanas. 1. Term hatha is composed of two syllables ha and tha of which the former means the sun and the latter the moon. There are several Sanskrit names for these two heavenly bodies and all of them are used in Hathayoga text to signify a number of different things: nevertheless yoga is often described as a union of these two. 2. Technique of Bow pose is different than the text that we practice in vogue. 3. Svatamaramas concept for king of the asana is the Siddhasana. 4. Basking the fire, company of women and long journeys are to be avoided while beginning yoga practices. 5. He who untiringly practices yoga in all its aspects attains success even if he is young old, decrepit, diseases or weak. 6. Svatamarama does not include Yamas and Niyamas among yogangas (components of yoga) but he accepts their pre-requisitory value in the path of yogic practice. Curiously enough he included Ahimsa (non-enjury) in Niyamas and Mitahara (regulated diet) in yamas. This shows that he follows a different tradition than that of Patanjali and others. And at the end of first chapter, Svatamarama says that, wearing a particular type of cloths does not bring success: nor does talking about yoga. Practicing alone brings success, this undoubtedly is the truth. Step 2nd Importance of 2nd step of Hatha yoga Pranayama is of primary importance in yoga. So much so that many authorities on the subject, as can be deduced from the traditional text of yoga, felt that no other practice was necessary for attaining purification of body and mind. The primary importance given to pranayama in yoga can be understood when one realizes how the interoceptive-tonic reactions, working through the respiratory mechanism have a special significance in maintaining this fluidity of postural substrate. What little work has been done so far on the effects of respiration seems to have been carried out only on breathing exercises of forced deep inspirations and expirations, and there too, mostly on the biochemical changes brought about in the various systems thereafter very less attention for interoceptive-tonic reactions of respiration. The special claim of yoga regarding the beneficial influence of pranayama, both on the internal as well as external behavior patterns of man, still remain to be investigated. The ancient yogis seem to claim for pranayama results that are still greater. They said that pranayama is not only helpful to clean our nerves but can effect a change in the very pathways of the impulses through the brain resulting into a constant steadiness and balance of mind. Hatha Pradeepika and Pranayama From a magical viewpoint it is crucial that as much Prana as possible is gathered and absorbed. It is said that the longer the practitioner keeps the air in his lungs, the better. For this purpose, Khumbhaka plays an important role. In the most classic exercises Rechak is twice as long as Purak and Khumbhaka four times as long as Purak. Some authors emphasis strongly that Rechak should always be longer than Purak, preferably twice as long. Let us plunge into some of the traditional definitions of Pranayama: Respiration being disturbed, the mind becomes disturbed. By restraining respiration, the Yogi gets steadiness of mind says the Hatha Pradipika. Here respiration is linked to steadiness of mind. This is the most fundamental of
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the dogmas. The increased control of the breathe, will bring an increase of control over the mind. By control of mind is meant the ability to concentrate and the control of emotions and desires, i.e. both the conscious and unconscious faculties in the mind. In the Hatha Pradipika and perhaps especially in the Siva Samhita (Other important text of Hatha Yoga), the practice of Pranayama is intimately linked with the accomplishment of Siddhis (magical powers). This being somewhat vague in these two books is explained in plain words by Swami Sivananda who says: If you can control the Prana you can completely control all the forces of the universe, mental and physical. Hatha Pradipika is one of the outstanding hatha texts which describe the eight well-known varieties of Pranayama. Svatamaramas work has proved to be a source of inspiration for many a later writer on Hathayoga as can be seen from treatises. The opinion that all impurities on the nadis can be removed only by the practice of Pranayama has been explicitly mentioned by Svatamarama alone (II-38). According to him the satkriyas (six cleansing processes) are not obligatory for all. They are, however, to be practice by all those who have an excess of meda, slesma, etc. So Pranayama is a special contribution of Hatha Pradeepika Important things before Pranayama practice After attaining success in asanas then Writer said about the practice of Pranayama. In the very 1st verse of 2nd chapter of Hatha yoga, he said, Athasane drdhe yogi vasi hitamitasanah guru padostamargena paranayama samabhyaset i. well-versed in some asanas ii. Senses under control and eating moderate diet iii. Experienced guru. Above mentioned three things are very important and necessary for success and keep oneself away from the wrong effects of Pranayama practice. Because it is said by author that just as a lion, an elephant or a tiger is tamed by degrees, similarly respiration is to be brought under control gradually, otherwise it world harm the aspirant. Suddhi kriyas Before the practice of Pranayama it is advised to practice cleansing process especially for those having imbalance in three main energy sources, i.e., vatta, pitta and kapha. Infect these cleansing processes (kriyas) are not important for everyone. These cleansing processes are Dhauti, Basti, Neti, Trataka, Nauli and Kapalabhati. Background: All of the yogic practices at one level operate as the Shuddhi Kriyas. 1. Asanas: acts at the level of the body leading to Deha Shuddhi 2. Pranayama: acts at the level of physiological function leading to Nadi Shauddhi 3. Dhyana: acts at the level of mind leading to Chitta Shuddhi Amongst the above NADI SHUDDHI being the main link, more attention has been given to it in the yogic discipline and the special group of six (Shat) cleansing practices have been evolved to tackle it. Medh slesmadhikah purvam satarmani samacaret Anyastu nacarettani dosanam samabhavatah

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Shuddhi Kriyas are the specific process meant for altering, re-forming and re-conditioning the functional pattern of the various internal systems with a view to restore the inner homeostatic equilibrium. Note: Mala indicates the impurity, waste matter, end-product of metablic process, the accumulation which would lead to the disturbance in harmonious functioning of the inner systems (physical, physiological or mental). Medh slesmadhikah purvam satarmani samacaret Anyastu nacarettani dosanam samabhavatah Those having an excess of fat or phlegm must practice the six purificatory processes first. Those in whom the three humors (Dhosas) are in a state of equilibrium need not practice them. Hathapradipika II.21 Please Note: the mechanical removal of accumulated MALA is only a short-term and immediate effect. The real long-term and long-lasting effect is achieved by stimulating the NEUROVASCULAR supply of that area. This stimulation alters the functional pattern of that area or the particular organs, in a direction of maintenance of inner HOMEOSTATIC EQUILIBRIUM. CLASSIFICATION OF SHAT KRIYAS On the technical level, the SHAT KRIYAS, which include 1. Neti 2. Kapalabhati 3. Dhauti 4. Nauli 5. Basti 6. Trataka With the help of the above kriyas sadhaka or student can remove the impurities from the various body cavities by flushing them with water, air or through some manipulative movements. Shautirbastistatha nettistratakam naulikam tatha Kapalabhatiscaitani satkrmani pracaksate Dhauti, Bastik, Neti, Trataka, Nauli and Kapalabhati- these are said to be the six purificatory processes. Hathapradipika II.22 The above Six classes of Cleansing practices (Shat-Kriyas) are further divided in to numerous of practices, as per the areas influenced by them. A) 1. 2. 3. B) 1. Those which should be done daily Kapalabhati Nauli: a)Madhya nauli b)Vama Nauli c) Dakshina Nauli Nauli Chalana Trataka: a) Bahya Trataka b) Antara Trataka c) Bahya Antara Trataka Those which should be done occasionally, only when required: Neti: a)Sutra Neti b) Jala neti
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2. Dhauti: Hrid-Dhauti:( Vamana Dhauti, Danda-Dhauti, Vastra Dhauti) Basti: a) Vata-basti (with air) b) jala-basti (with water Asking about the importance of satkriyas, Nauli and Kapalabhati have been greatly eulogized as the supreme among all the six processes. Nauli was the first hathayogic practice subjected to scientific investigation by swami kuvalyananda in early twenties. It is now known that high subatmospheric pressure is created in all the cavities of the abdomen during Madya nauli. The discovery of partial vacuum in the colon during nauli was named Madhavdas Vaccum by swami kuvalyananda, the discoverer, to honour the name of his yoga guru. Kapalabhati is nothing but a fast and repetitious bowing of the nose without subjecting it to any back pressure, as one generally does, pinching slightly, while blowing it. The ordinary method of blowing the nose is considered to responsible for many of complications of chronic rhinitis, which is their own turn, add to the vicious circle. Here the nostrils are kept wide open. One blows out forcibly by contracting the lower and middle portions of the abdomen (in beginning much attention should be given to throw out the air, not for moment of abdomen). Then the abdominal wall is relaxed fully and whatever air enters the lungs automatically is allowed to get in immediately. So that inhalation can take place passively. Physiologically this pranayama is of marvelous. The research done in Kapalabhati states that the exercise is capable of cleansing not only the respiratory system but also the different parts of the human anatomy connected with the skull. We have also reasons to believe that Kapalabhati is capable of cleansing even the capillaries of the remotest part of the human body. Kapalabhati with Anuloma-Viloma pranayama is proved to cure a number of even incurable diseases. Importance of Cleansing process The purpose served by the satkriyas is obvious. They are, as their description shows. Purificatory processes. They clean the various internal organs and parts of the body with air, water, and friction or with appliances and by manipulating movements. These processes could be classed according to the regions purified, e.g. nasopharyngeal-audio-cranial region, gastro-esophageal region, and anorectic-intestinal region. By giving exercise and applying pressure stimulus to the muscles and verves surrounding a particular art, they give it the necessary tone and vigor. Naturally, disease and internal disorders are cured, gastric heat is increased, old age is deferred and the practitioner is blessed with a beautiful form and radiant health, clinical applications of satkriyas is very encouraging. However, therapeutically values of satkriyas have not yet been sufficiently scientifically investigated. Classification of Nadis and kandas Nadis are the astral tubes made up of astral matter that carry psychic currents. The Sanskrit term Nadi comes from the root Nad which means motion. It is through these Nadis (Sukshmasubtle passages), that the vital force or Pranic current moves or flows. Since they are made up of subtle matter they cannot be seen by the naked physical eyes and one cannot make any test-tube experiments in the physical plane. These Yoga Nadis are not the ordinary nerves, arteries and veins that are known to the Vaidya Shastra (Anatomy and Physiology). Yoga Nadis are quite different from these. Nadis play a vital part in Yoga. Kundalini when awakened will pass through Sushumna Nadi and this is possible only when the Nadis are pure. 72,864 Hatha
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Pradipika 72000 Shiva Samhita 3,50,000 Nadi 14 Sushumna, Ida, Pingla. All the Nadis spring from the Kanda. It is in the junction where the Sushumna Nadi is connected with the Muladhara Chakra. Some say, that this Kanda is 12 inches above the anus. Out of the innumerable Nadis 14 are said to be important. They are: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 Saraswati Kuhu Varuni Yasavani Pusa Payasvini Sankhini Gandhari Hastijivha Visvodara Alambusa sushumna nadi Hastijihva kuhu nadi

Again Ida, Pingala and Sushumna are the most important of the above 14 Nadis, and Sushumna is the chief. It is the highest and most sought by the Yogins. Other Nadis are subordinate to this. Kanda This is situated between the anus and the root of the reproductory organ. It is like the shape of an egg and is covered with membranes. This is just above the Muladhara Chakra. All the Nadis of the body spring from this Kanda. It is in the junction where Sushumna is connected with Muladhara Chakra. The four petals of the Muladhara Chakra are on the sides of this Kanda and the junction is called Granthi-Sthana, where the influence of Maya is very strong. In some Upanishads you will find that Kanda is 9 digits above the genitals. Kanda is a centre of the astral body from where Yoga Nadis, subtle channels, spring and carry the Sukshma Prana (vital energy) to the different parts of the body. Corresponding to this centre, you have Cauda equina in the gross physical body. The spinal cord extending from the brain to the end of the vertebral column tapers off into a fine silken thread. Before its termination it gives off innumerable fibres, crowded into a bunch of nerves. This bunch of nerves is Cauda equina in the gross body. The astral centre of Cauda equina is Kanda
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Anuloma-Viloma Pranayam or Nadishuddi Pranayama: Concept of Anuloma-viloma came from H.P. The author said that before going for the practice, it is important to clean all the Nadies. So author mentioned about the cleansing process in the form of six Kriyas. Next author said that Nadishuddi alone is capable to clean all the nadies. But the process is little difficult and more time consuming. The importance of Nadishuddi is even more than the Kriyas. In yogic discipline, more attention has been given to Nadishuddi. It is not included in the eight types of pranayama or Kumbhaka but in tradition it is strongly recommended that the student should begin with the alternate nostril breathing, before understanding the practice of other varieties of pranayama. Even Anuloma-viloma is mentioned with the retention of breath inside. But it can be practiced without retention and with puraka and rechaka only. Another peculiarity of pranayamic breathing is the significance it attatches to breathing through right and left nostrils. It may have noted by many that most of the time, the right and left nostrils do not work evenly. One of them remains more or less congested while the other works freely. According to yoga, this is not a chance happening but there is physiological purpose behind it. Physiologists said that the body tries to adjust itself to environmental temperature changes, etc., through alternate vaso-dilation and vaso-constriction. This is more marked in the extreme terminals of the body, e.g., tips of fingers, toes etc. but yoga has different understand behind this. It is its contention that while the left nostril dissipates more heat through its breath, the right one conserves it. And, normally, a healthy body adjusts itself by opening up, one nostril and blocking other. In order to make good and sound health, according to yoga, these two nostrils should work judiciously and open up in equal manner. Yoga prescribes what is known as alternate breathing or anuloma-viloma pranayama. In which, on starts breathing in through left nostrils shutting others, holding breathing in as per capacity and exhaling through other shutting left close then doing just opposite to this opposite side is the one round of practice anuloma-viloma pranayama. This type of pranayama is mostly supposed to bring about a homeostatic equilibrium in the body. This pranayama is also called as the cleansing or removing the toxins pranayama. Types of Pranayama By the name of Kumbhaka, Svatamarama here mentioned eight varieties of pranayama. Kumbhaka means the retention of breath inside and so writer gives the name kumbhaka instead of pranayama. All the eight varieties have their own importance. Instead of spiritual benefits, these pranayama have more clinical benefits. The same thing is mentioned in the text also. These eight pranayama are: Suryabhedan ujjayi sitkari sitali thatha bhastrika bhramari murccha plavini These pranayama have their spiritual and therapeutically benefits. The concept of some energy locks and symbols are also mentioned with pranayama. We will discuss that in our third chapter. The roots of these pranayama is in the smrtis and puranas but in puranas and smrtis two types of pranayama have been mentioned sagarbha (with mantras) and agarbha (without mantra), Svatamarama, however does not enjoin that practice of pranayama should be accompanied with recitation of mantra Detailed study of eight Kumbhaka Page 31 and 36 to 38. Importance of Ujjayi and Bhastrika
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Out of all the eight well known varieties of pranayama writer gives more importance to ujjayi and Bhastrika pranayama. It is because: Ujjayi pranayama is the base for other pranayama. The voluntarily sound produced by partially closing the glottis is helpful in two ways. 1. Students can able to learn how to get control over the breathing for slow inhalation and slow exhalation. The student has to expand it and the air will automatically rush in. throughout the inhalation the glottis is to be partially closed. This partial closure of glottis will produce a continuous sound like the one that it is produced in sobbing. The difference is that here the sound is continuous and uninterrupted. 2. The sound thus produced, able to give calmness to mind. Here the student has something to engage his/her mind and so is good for bingers to get control over mind. With that there are some more physiological advantages. Bhastrika, in Sanskrit, means bellows. The pranayama called bhastrika because it is characterized by incessant and quick expulsions of breath in all its varieties. This is the combination of Suryadhaden and Kapalabhati. So we can get benefit of both wonderful practices in it. In one variety of bhastrika we combine Kapalabhati with Suryabhedan and so to get benefits of Suryabhedan also. With that it is said in the text that this is the only pranayama which is helpful in balancing all the three doshas and to purify nadis. Out of the eight varieties of pranayama, bhastrika has been as peculiarly capable of rousing the spiritual force. This pranayama best prepares the mind for next higher practices. It is wonderful exercise for lifting the individual above his flesh and for bringing him to stand face to face with the serene spiritual light. Stages of Pranayama The Hatha Yoga Pradipika says: In the beginning there is heat and sweat, in the middle stage there is shaking, and in the last or 3rd stage one obtains steadiness & lightness; and then the breath should be made steady and motionless. The Siva Samhita goes a bit further: In the first stage of Pranayama, the body of the Yogi begins to perspire.... In the second stage, there takes place the trembling of the body; in the third, the jumping about like a frog; and when the practice becomes greater, the adept walks in the air. The latter point no doubt cross the border into magical powers so-called. This is no less so when The Siva Samhita continues: When the Yogi can, of his will, regulate the air and stop the breath (whenever and how long) he likes, then certainly he gets success in Khumbhaka, and from the success in Khumbhaka only, what things cannot the Yogi command here? Duration and time The best time for pranayama practice is early morning with empty stomach. In H.P, it is mentioned that for the purification of Nadies one should practice pranayama four times a day. The timing will be early morning, mid day, evening and mid night. In each sitting, student should practice 80 rounds with Kumbhaka, which means about 320 rounds a day. They said that such a regular practice for three months could purify all the nadies. This is for the serious practioneers of Pranayama. But for a normal person, the timing and rounds depends upon person to person. Conclusion Patanjali claims that judicious pranayama can break the barriers that are responsible to keep us in the darkness. Hatha yogi here blames more physiological benefits of pranayama. When we see scientifically, we find the importance of supramedullary sub-cortical and cortical centers for the regulation of respiration. And with pranayama especially with Kumbhaka we are giving training

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to these centers. Directly it seams that we are doing something with our lungs and heart only. But indirectly pranayama is having much more important for the nervous system including the brain. Step 3rd Mudras and Bhandas After one being established in Asana and than pranayama, then Svatamarama included the 3 rd step of Hathayoga (Mudras and Bhandas). There are 10 bandha and mudras explained here. But few of them are so complicated that even one can think about them. In Yoga literature Bandha which literally means a tie is a word applied to various muscular contractions and relaxations that are expected to influence the vascular nervous and glandular systems. Purpose of Mudra Hathayoga believe that life is full of the activities of Ida and Pingala alone and is said to be full of extremes which need to be avoided if worldly sufferings are to be overcome. Therefore, one should with all efforts practice the mudras in order to arouse the goddess (kundali) sleeping at the lower entrance of the Susumna. So the purpose of mudras and Bandhas is to awaken Kundalini. Concept of Kundalini and Energy centers (From old manual) Schools of Yoga in India have for centuries taught about the flow of life-energy into the body through a network of energy centers called chakras. Chakras are said to be energy transformers that process a type of environmental subtle energy known as "prana" and integrate this nutritive energy into the cellular framework of the body via thread-like connections to the major glands and organs of the body. It is said that imbalances in the flow of life-energy through the chakras to the organs and cells of the body is a contributing factor to illness, and that interruptions of energy flow through this system may be related to emotional imbalances within the personality structure of the individual. Throughout history, many cultures have believed in the existence of some sort of energy that permeates all living organisms, including human beings. This universal life energy--called qi (or chi) in China, ki in Japan, and prana in India--circulates through out the body and in an energy field surrounding the body. Health, according to this model, is the harmonious flow of life energy, while imbalances in this flow (due to unhealthy habits or emotions, for example) may result in illness. When one merges into the energies and awareness of the Blessed Higher Self, by opening your seven primary Chakras, one can able to perceive all forms of, ideas and knowledge within the proper perspective. This can cause emotional healing and bring you strength. The Higher Self is undistorted by our Illusions and has two functions: 1. To have intuitive insights which are clear and brings to us new perceptions of truth. 2. To convey clarity into the abstract body - which brings to us creativity - and inner strength through concrete thinking with our mental body. The physical body is a series of separate, yet related systems of energy. This system is referred to in the ancient texts as the Chakras. A Chakra is the interface point between the physical and nonphysical form. The Chakra wheels of light are structural blueprints, serving conduits for the compliment energy information held in the Higher Self or Cosmic Forces. They lie along a linear pathway between the Crown Chakra, located at the top of the cranium, and the Root Chakra, located at the base of the spine. Actually we have 72 Chakras on the body and 22, which we can work with our inner self, including the 7 primary Chakras.
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Western Researchers have been able to validate the Chakras through the use of a sophisticated, non-invasive scanner that simply listens to the body's radiant frequencies and are able to map out the Chakra System with correctness. From these scans it is apparent that while the Chakra itself appears to be a flattened funnel shape, the actual portion of the vortex contacts the human body in minute - 1/8th of an inch in diameter. Each Chakra rotates at a specific speed that correlates with the frequency of its function and each Chakra is attached to a gland in the body system. The vitality of each center is the determining factor in deterioration of the body. There is a difference between aging and deterioration of the body. The aging process is a chronological sequence of events that does not necessarily equate to deterioration of the body. Each Chakra acts a transformer within the body. The purpose is to bring into the system a higher frequency of vibration, from the subtle portions of the Matrix Grid, into the thicker frequencies for purification and healing of negative energies. There are seven endocrine glands, each with a vibration and color, and one is assigned to each of the seven primary Chakras. Only the Root - Solar Plexus and Crown Chakra are able to access and receive energies from the Higher Self. Any other Chakra can receive these energies only after they have been filtered through one of these three Chakras. 1. Muladhara Chakra or the Root Chakra: This is the lowermost chakra, situated at the tail end of the spine, at the level of perineum. The perineum is an area between the genitals and anal opening and forms the base of the abdominal cavity. Kundalini lies here in a dormant state. This dormant state is equated with the state of the compressed coils of the spring, which when de-compressed releases the energy. For the same reason it is described symbolically as the coils of the sleeping snake which when aroused raises up its head upward. The dormant state of Kundalini represents the existing but yet to be actualized possibilities including the possibility of the higher state of yoga consciousness. This chakra is symbolically represented as the lotus with four petals because four kind of subtle energies work at this center. 2. Swadhisthana Chakra or the SpleenChakra: organs related are Gonads, Sexual Organs, and Sacral- Lower back. Located between the Axis bones of the hips. Vitalizes the sexual life organs of reproduction and processes prana (or oxygen) from the atmosphere, which then vitalizes the entire system of major and minor Chakras. Six subtle energies work at this center. For health, sexual energies, digestion, and purification. This energy can be used for creativity, spiritual awareness and integration. It also influences our self-esteem. 3. Manipura Chakra or Solar Plexus Chakra: Located at the level of Umbilicus and represented by the lotus of 10 petals. Pancreas - Adrenals - Stomach - Gall Bladder - Nervous System are related to this Chakra. Vitalizes the sympathetic nervous system, which activates our involuntary muscles and gets the body ready for activity. (Adrenaline) This Chakra can bring to us joy, sadness, gut feeling reactions and heightens emotion. The Solar Plexus energy helps to create our future and causes us to have "gut feeling reactions" or "psychic impressions". When out of balance or holding negative energy, it can cause us to think and act in unhealthy ways.
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4. Anahata Chakra or the Heart Chakra: From below, this is the fourth chakra. It is situated at the chest region at the level of heart. A lotus of twelve petals is the symbol of this chakra. Thymus Circulatory System Blood are related to this chakra. Vitalizes the life stream through the pumping of the heart center, and controls the circulation of the blood. The heart feeds all cells within the body structure. Vitalizes the Vegas nerve, the largest nerve in the parasympathetic nervous system. When open it helps us remove fear blocks, and brings compassion in the form of spiritual love. Through our Heart Chakra we can feel a connection and sense of oneness with others. 5. Vishuddha Chakra or the Throat chakra: Fifth chakra in the ascending order and situated in the throat are the level of vocal cords. It is represented as a lotus with sixteen petals as the number of subtle energies operating at this center is sixteen. Thyroid and parathyroid glands are related to this chakra. 6. Ajna chakra or the Third eye is the name given to this chakra. Vitalizes the cerebellum (or lower brain) and central nervous system, which consist of the brain fibers connected at the base of the brain and top of the spinal cord and anchors the conscious stream from the etheric body. Knowledge, truth, freedom of the etheric double, intuition is related to this chakra. The Third Eye helps one to see all circumstances around you, and is the key to wisdom and controlling/directing the "Life Force" energies. While meditating and working the chakra energies, colors, pictures, feelings and an inner knowing will come to you through the Third Eye. This is the ultimate power center for healing others, and allows you to Astral Project or work with your "etheric double" at will. 7. Sahasrara chakra or the Crown chakra: This is the highest centre inside the brain under the roof of the skull cavity and is represented as the lotus with thousand petals. These thousand petals connote the thousand ways or the innumerable ways, the creative energy of the consciousness functions, when Kundalini power reaches this level. When this centre is fully activated then comes a stage when one transcends all the creation and reaches the source of this creative energy in the form of silent, unchanging, all pervading consciousness. In viewing the 7 Chakra systems, the colors appear from the first Chakra (root) to the seventh Chakra (crown), in a specific order. They are identical to the colors of the rainbow, except that the green and yellow vibrations are switched. Each color expresses a range of frequencies that fall within specific wavelengths of radiant information. The colors of the visible light system are just above Infrared and below Ultraviolet. The Chakras are specifically designed to act as one level of a tuning antenna, aligned with a note on the scale of seven. They intercept specific wavelengths of energy containing radiant information and bring that information down into the density of the body structure to utilize. Additionally, more refined tuning occurs at the molecular level, as genetic receptors receive information at an even greater level of vibration frequency.

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 1 ( Moodadhara Chakra) 2 3 4 5 6 7 ( Svadisthan Chakra) ( Nabhi Manipura Chakra) ( Anahata)

4 Ganesha

10 12 16

Brahma, indra, Laxmi Siva Parvati Jiva DEVA Guru ()

( Vishuddhi Chakra) ( Agnya Ajna Chakra) ( Sahasrara Chakra)

2 1000

Detailed study of all the mudras of Hatha Pradeepika Mahamudra mahabandha, mahavedhasca khecari Uddiyanam mulabandhastato jalandharabhidhah Karni viparitakhya vajroli sakticalanam III/6 Above are a group of ten mudras declared by Adinatha, prevents old age, delays death and bestows the eight supernatural power. But the practices are difficult to practice even for the great yogis. 1. Mahamudra: Pressing the perineum with the left heel, the extended right le should be held firmly by both hands.Performing the bandha at the throat one should keep raising the vayu. There after one should exhale slowly, never rapidly. This is said to be the Mahamudra. 2. Mahabandha: Fixing the left heel at the perineum, placing the right foot on the left thigh, inhaling airm and then pressing the chin firmly on the chest and contracting the pelvic floor, the mind should be fixed on the top of the central nadi, i.e., Susumna. Retaining the air to capacity one should exhale slowly. Practicing this on the left side onw should again practice it on the right side. 3. Mahavedha: settled in Mahabandha the yogi with concentrated mind, after performing puraka, should retrain the respiratory functions and stop it by jalandharabhanda. Then balancing on the two palms placed on ground in the sitting position one should softly strike the ground with the posteriors. The vayu escaping from the two badis springs into the middle one. 4. Khecari: Reversing the tongue and inserting it into the cavity in the skull and turning the eues towards the middle of the eyebrows is called Khecari Mudra.
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5. Viparitakarni (Inverted position): In the region of navel there is a one burning sun while at the base of palate; there always stands the moon full of nectar. The down looking moon showers and the sun with his up-turned mouth swallowing. There that practice should be known by which the nectar can be obtained. i.e., the naval up and the palate is down, the sun up and the moon down. This action known as Viparitakarni is learned through the word of the preceptor. Having retained the nectar of the moon in the great Third eye energy center and avoiding the mouth of Sun, one becomes free from decay within a month. The semen of that yogi whose body is filled with nectar, moves upwards within two or three years and there is the rise of the miraculous powers like anything. This practice increases the gastric heat of a regular practitioner. So the practitioner should eat sufficient food. Elbow stand, shoulder stand and Head stand is the best example of this bandha. 6. Uddiyana (Rising of diaphragm): - is an exercise of the diaphragm and the ribs. In Sanskrit, Uddiyana means rising up and Bandha means contraction of particular anatomical parts. This bandha is practiced either in sitting or in standing posture. This exercise I called Uddiyana because the muscular contractions enable the spiritual force to rise up. Anatomically it is Uddiyana because of rising up of the diaphragm. The hands should be resting either on the knees or on the thighs. This position of the hands enables them to be firmly pressed against their support and thus to fix upon the muscles of the neck and the shoulders. Having taken this posture the student secures the deepest possible expiration by vigorously contracting the front muscles of the abdomen. The chest also stands contracted. While the breath is held out, the muscles of the neck and the shoulders are fixed up by firmly pressing the hands either against knees or against the thighs as the case may be. Then a vigorous mock inhalation is attempted by raising the ribs and by not allowing the air to flow into the lungs. Simultaneously the front abdominal muscles are completely relaxed. The fixing up of the neck and shoulders, the vigorous mock inhalation proceeded by the deepest possible exhalation, and the simultaneous relaxation of the contracted front abdominal muscles, these three actions complete the techniques of the Uddiyana. When the student finds that he can no longer hold his breath out comfortable, he relaxes his neck and shoulders, lets go he ribs and slowly starts inhalation, allowing the abdominal depression to be effected gradually, when inhalation is completed, one round of the Uddiyana exercise is finished. Uddiyana is a very fine exercise for the abdomen, its therapeutically value against constipation, dyspepsia, liver troubles, etc., is very great. 7. Jalandhara Bandha (Chin Lock): - This bandha influences the arteries supplying blood to the brain and also presses on a particular nerve having various physiological effects. When it is said the throat is to be contracted, what is intended really is the closure of the two vocal cards which are situated in the larynx. We have to close these cords when we hold our breath. Along with the closure of glottis which means the open space between the two cords, one has also to tighten muscles of the neck. One then bends his head as best as he can and presses his chin on the chest as firmly as possible. Anatomical structures involved here for jalandhara bandha are the internal and external carotid arteries, the carotid sinus and the sinus nerve. If pressure is applied externally to the carotid sinus, the sinus verve is stimulated and nerve impulses traveling to the brain bring about a condition that cannot be distinguished from sleep, according to some physiologists genera trance-like is induced in the brain. This stimulation also slows down the heart. 8. Mula Bandha (Anal contraction): - This bandha is an exercise which mainly consists in forcible contracting the anal sphincters. It also requires the perineum to be closely pressed by the heel. There are two anal sphincters, one internal and the other external, situated at the end of the
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rectum. Both are formed by circular muscles, the external sphincter constituting the anus. This bandha is intended to work upon the central and sympathetic nervous systems through the nerve terminal in the anal sphincters. It is called Mula bandha because it first concerns itself with the lower ends of the nervous system in the human trunk 9. Vajroli: The practices which preserves the sperm or the ovum in respected body is known as Vajroli. 10. Sitting in siddhasana, frequent strokes are given below the navel at the region of kanda, Or sitting in same position and practing bhastrikha, Or sitting is same position and practing Om Chanting. Step 4th Introduction of Final step of Hathayoga Introduction: - Svataramas fourth lesson deal with that is generally known as Raja yoga. This, however, does not make the title of the book a misnomer as Svatamarama does not consider Hathayoga and rajayoga to be two different disciplines independent of each other Hathayoga and rajayoga are two aspects of one and the same discipline. Yoga which some later writers like Svatamarama have called Hathayoga when an aspirant sets out on the path of yoga he begins by doing some thing with his body which may have no immediately introspectible mental or spiritual counterpart. But very soon he begins to experience the mental and spiritual dimensions of yoga step by step. In this way we can speak of a whole yogic continuum which begins with yogic practices in which the part played by the body predominates and ends with the yogic states in which spiritual experiences preponderate. Svatamarama, therefore, calls Hathayoga a flight of steps, and considers Asana to be the first stage of progress in Hathayoga. In the very first verse of the fourth chapter of Hatha-Pradeepika, writer mentioned three technical words as Nada, Bindu and Kala. Nada is the internally aroused sound, Bindu the internally aroused light, and Kala the rich sensation felt all over the body. All these experiences are supposed to be the development of the activity of Prana, being the source of all the activity of life. By different techniques of Laya yoga, Kundalini yoga, etc., purpose to experience these three things. To experience these things we need a deep concentration which has very deep physiological effect. Concentration means the involvement of brain. And it has been scientifically proved that the blood supply to the prefrontal lobes of the large brain is proportionally more than that of any other part of the brain. It is also noted that even with the slightest efforts as concentration, such as counting numbers in reverse order, the blood supply to the prefrontal lobes is markedly increased. Meditation is also based on concentration in its initial states. Various methods of meditation involve some other part of the brain along with the prefrontal lobes. i. Meditation on image or flame increases the blood supply to the visual centre and its associated areas and the prefrontal lobes. ii. Meditation with sound help, such as a mantra-Om or any other sound, increases blood supply of the auditory centre and its associated areas and the prefrontal lobes. iii. Vipassana, experiences of senses, it is the sensory area and prefrontal lobes. iv. In Trataka, it is visual motor area, and prefrontal lobes. Whatever the kind of meditation is, the ultimate state of meditation is concentration on pure awareness. Thus physiologically meditation means developing the prefrontal lobes by increasing their blood supply.
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While asking about the importance of prefrontal lobes, It is the prefrontal lobes who makes a different from other animals. Its main functions are concentration, awareness, elaboration of thought, increase in depth and abstraction of thought, direction of thinking towards a goal and choice of behavioral options for social, excretory and sexual functions, storage and recall or information, leading to abilities to prognosticate, to plan for the future, to delay action and to weigh the effect of reaction to external stimuli etc. A person with under developed prefrontal lobes is highly distractible, acts precipitously, has quickly changing moods and has no moral values. 5th Chapter as Hathayoga Therapy Hatha yogi believe that citta and prana run together, that the perceptible form which the functioning of prana takes ins respiration and that diseases result from an abstraction in the way of the natural functioning of perceptible. For removing this obstruction Svatamarama, in this small chapter of his book, prescribes slow and long inhalation and slow and long exhalation. Yogis believe that by practicing slow respiration and, at the same time stopping the breath for shorter or longer periods and directing the prana to internally arouse cutaneous sensation and into the part of the body where pain is felt the disease-producing obstruction is removed and the natural functioning of prana are that part of the body is restored. Inhalation and exhalation are enjoyed by the ujjayi method and the practice of Savasana is also prescribed. By practicing Savasana the entire musculature is relaxed. Consequently the prana flows unobstructed and the yogi is in a position to perform his yoga as usual. Concept of Ayurveda in Hatha yoga therapy The ancient Indian pathologists place human diseases in three big groups which they call disturbances of vatta (vayu), pitta and kapha. Since pitta corresponds to yellow bile and kapha to phlegm of ancient Greek philosophers and these are two of the four cardinal humor of old physiology. Vatta, pitta and kapha are also called humors by English speaking people interested in Indology. By their relative proportion in the system bodily fluids blood, yellow bile, phlegm, and black bile are regarded as determining a persons physical and mental constitution. In this context one can easily equate pitta with yellow bile and kapha with phlegm. But we cannot equate vatta neither with blood nor with black bile; nor can we say that vatta, pitta and kapha are the same as three of the Greek humours. As per Ayurveda concept vatta (nervous origin) is the main cause of all the disturbances in the body. And the last part of Hatha pradipika, writer mentioned some techniques to control vatta and to control the flow of prana in a balance in whole body. Paper 3 Therapeutical basis of Hatha Yoga (Ayurveda 6 hrs)

Part One
I. Introduction of Ayurveda 1. History Ayurveda, the science of life, is the natural healing system of India, its traditional medicine going back to ancient times. The same great Vedic seers and sages that produced Indias original systems of yoga and meditation established Ayurveda as well.

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The word Ayur means life and Veda means wisdom. Ayurveda was in practice before 4000 BC. It originated as part of Vedic Science, an integral spiritual science that provides a comprehensive understanding of the entire universe of matter, mind and consciousness. Vedic Science includes yoga, meditation, mantra and astrology, and sets forth Ayurveda as its special branch for healing both body and mind. On this broad and profound background, Ayurveda includes herbal medicine, dietetics, bodywork, surgery, psychology and spirituality. Ayurveda has gone through several stages of development in its long history. It spread east along with Indian culture into Indonesia and Indochina, and to the west to the Greeks, who developed a similar form of natural medicine. Buddhists added many new insights to Ayurveda and took it along with their religion to many different lands. Ayurveda became the basis of the healing traditions of Tibet, Sri Lanka, and Burma and also influenced Chinese medicine. Ayurveda therefore is a rich tradition, adaptable to many different times, cultures and climates. Ayurveda is primarily concerned with optimum quality of life, longevity and freedom form ailments. It teaches us that for a healthy, disease-free life and for obtaining maximum vitality and energy, one has to attain equilibrium at physical, mental and social health as well as environment and not with the religious and philosophical beliefs and values of people or the ultimate spiritual goal of the terrestrial existence. 2. Relation between yoga and Ayurveda

To obtain mental and physical harmony is essential in both Ayurveda and yoga. For example, negative qualities like excessive attachment, desire, greed, anger, jealousy should be avoided because they lead to ill health. In yoga, forgetting rid of the ego to attain the realization of ones real self, soul ( spiritual lucidity), it is essential to get rid of these negative traits. The following citation from the Ayurvedic text of Caraka(6th century BC) illustrates the basic similarities between the two disciplines: Allurement is the greatest cause of misery and its renunciation eliminates all miseries. As a silkworm brings forth threads leading to its own end, the ignorant and greedy person creates allurement from the sense objects. One who is wise enough identify the fire like sense objects and readily withdraws form them is not attracted by misery due to the absence of initiation and conjunction. Although yogic practices existed in India since eternity, yoga became a separate school of thought after the great sage Patanjali wrote a systematic treatise on it, known as the Yoga sutra. It is the first systematic text on yoga and was written around 6th century BC, the time which is also considered to be the golden period of Ayurveda. Yoga teaches to control the thought process, to stop the chain of thoughts and to achieve stillness of mind to awaken the dormant human energy. Whether we use this energy for the worldly pleasures or spiritual is up to us. Yoga teaches the techniques of liberation from the cyclic physical existence and to achieve immortality. Ayurveda tells us to lead a harmonious, disease-free with enhanced vitality and vigor. However, the fundamentals of both yoga and Ayurveda are based upon Samkhya, one of the six major schools of thought of ancient India. The aim is different in yoga and Ayurveda but the medium for both these disciplines is the body. II. Fundamentals of Ayurvedathe five great elements The basic material constituents, which exist in the universe and in man, are called the Five Great Elements (Pancha Mahabhutas) of ether, air, fire, water and earth. These elements refer to the etheric, gaseous, radiant, fluid and solid states of matter and their respective principles of space, movement, 39

light, cohesion and density. Hence they are far more subtle and comprehensive than their visible counterparts on earth. These five and mind are composed of minute indivisible particles termed as Anu Each of these primal elements possesses its characteristic quality (either essential or auxiliary). The essential qualities of sound (ether), touch (air), light and color (fire), taste (water) and smell (earth) are grasped by the corresponding five sense organs of the ear, skin, eye, toungue and nose. When these are not perceived, the alternative five auxiliary characteristics are observed indirectly through the skin. They are non-resistance (ether), vibration (air), change of temperature (fire), fluidity (water) and shape (earth). Characteristics of the Five Elements Elements Ether Air Five Water Earth

Essential Sound Touch Appearance Taste Smell

Auxiliary Non resistance Vibration Heat andcolor Fluidity Solidity

Related to Rarefaction Propulsion Conversion Degree of liquidity Density of particles

Concept of basic needs and disturbances in Pancha Mahabuta (From old manual) Shareera Dharma in the form of four basic needs i.e. Ahara, Nidra, Bhaya and Maithunam. According to the principle of Ayurveda, there are four basic needs of every living being. Whenever we suppress these basic needs, the result is in the form of disease or disorder. These basic needs are: i. Ahara means food. No living being can survive without food. It may be in the form of solid food or in the form of water, air or sunlight. ii. Nidra literally means sleep. The 2nd most important basic need of body is sleep. Even the horse sleep in standing. iii. Bhaya: Fear is the next need. If there is no fear in the mind of human organism, it is, then difficult to survive. Fear of society, fear of self-existence etc. iv. And the fourth is Maithunam means sex. It is also having same important like others. This is so important that even a lot of literature available to show its importance. Freuds psychology gives more emphasis on this basic need. Wrong way of using these four basic needs is the main cause of ill health by means of disturbances on fie basic elements.

III. The three DoshasThe dynamics of the life-force Since all what exists is made of five elements, it also includes human body. The same cosmic principles apply to it. But the body has soul in it, which is the cause of consciousness and makes it a vital organism. For the performance of vital functions, the five elements form three principal energies referred to as humors in English (dosha in Sanskrit), and these are Vata from ether and air, Pitta from fire and Kapha from water and earth. These energies perform various mental and physical functions of the body and the nature of those functions depends upon the nature of the elements they originate from. Vata is the biological air humor, also translated as wind. It means that which moves things. Vata dosha is the motivating force behind the other two doshas, which are lame, incapable of movement without it. It governs sensory and mental balance and orientation, and promotes mental adaptability and comprehension.

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Pitta is the biological fire humor, also translated as bile. Its meaning is that which digests things. Pitta dosha is responsible for all chemical and metabolic transformations in the body. It also governs our mental digestion, our capacity to perceive reality and understand things as they are. Kapha is the biological water humor, also translated as phlegm. It means that which holds things together. Kapha dosha provides substance and gives support, and makes up the bulk of our bodily tissues. It also provides our emotional support in life, and relates to positive emotional traits like love, compassion, modesty, patience and forgiveness. 1. Qualities of the Doshas Each dosha has its primary qualities according to which we recognize them. An excess or deficiency of these qualities indicates an excess or deficiency of the particular dosha. Vata is dry, light, cold, rough, subtle and agitated in qualities. Pitta is a little oily, is sharp, hot , light, unpleasant in odor, mobile and liquid. Kapha is wet, cold, heavy, dull, sticky, soft and firm Each dosha has one major quality of its own and shares another quality with one of the other two doshas. However, in terms of shared qualities there is a difference. Vata as air is lighter than Pitta as fire. Vata as air is clider then Kapha as water. Kapha as water is moister the Pitta, which has an oily quality 2. Action of the Doshas Vata is responsible for entire body movements, blood circulation, respiration, Excretion, speech,sensations, tjouch, hearing, feelings like fear, anxjiety, grjief, enthusiasm etc, natural urges, formation of fetus, sexual act and retention. Pitta is responsible for vision, hunger, thirst, heat regulation, softness and luster, cheerfulness, intellect and sexual vigor. Kapha constitutes all the solid structure of the body and is responsible for binding, firmness, heaviness, sexual potency, strength, forbearance and restraint. Vata is the most important or primary of the three biological humors. It governs the other two and is responsible for all physical processes in general. For this reason, disturbances in Vate have more severe implications than the other two doshas, affecting the mind as well as the entire physical body. The quality of our life, through our care of the life-force, is the primary factor in both health and disease. Pitta governs all aspects and levels of light and warmth in the body and mind. Kapha is the material substratum and support of the other two doshas and also gives stability tour emotional nature. 3. Sites of the Doshas Each dosha has its respective site in the body. Vata (air) is located in the colon, thighs, hips, ear, bones and organ of touch. Its primary site is the colon. Pitta (fire) is located in the small intestine, stomach, sweat, sebaceous glands, blood, lymph and the organ of vision. Its primary site is the small intestine. Kapha (water) is located in the chest, throat, head, pancreas, sides, stomach, lymph, fat, nose and tongue. Its primary site is the stomach. The doshas accumulate at these primary sites in the digestive system, giving rise to the disease process. Treating them at these locations by their respective methods, we can cut the disease process off at the root. Vata is produced form below, as gas from the colon. Pitta is produced in the middle as bile and acids from the liver and small intestine. Kapha is produced above as phlegm in the lungs and stomach. 41

4. The seven tissues According to Ayurveda the human body is composed of seven tissue layers. These form concentric circles form the gross to the subtle. 1). Plasma, also called skin 2). Blood, particularly the hemoglobin portion 3). Muscle tissue 4). Fat or adipose tissue 5). Bone tissue 6). Marrow and nerve tissue 7). Reproductive tissue Kapha is responsible for all the tissues generally as earth and water form the basic substance of the body. it is specifically responsible for fiveplasma, muscle, fat, marrow and reproductive. Pitta creates the blood, which holds the body heat, and Vata creates bone, whose porosity holds air.
Concept of health in Ayurveda Ayurveda concept of health is different from that or other medical sciences. Ayurveda says that Samdosha Samagnischa samdhatu mal Kriya Prasannaatam Indriya swastha ityabhidiyatey A healthy person is that who have all three doshas under balance, fire under control, all the dhatu healthy and waste is less then all sense organs are under control and healthy soul this is the definition of health in Ayurveda.

Part Two
I. Constitutional Examination Each one of us possesses all three doshas in our physical make-up. Kapha makes up our flesh and our secretions, the water in our body. Pitta gives us our warmth and capacity to transform substances in the body, our fire. Vata governs our energies and activities, giving us our air. We each replicate the great cosmic forces and through them our own physiology if part of the cosmic dance. However, the proportion of the doshas varies according to the individual. One dosha will usually predominate and place its mark upon us in terms of our appearance and disposition. According to Ayurveda, it is called Prakrti which means the individual constitution. Each one of us has an individual constitution from the birth. It is the basis of our physiological and psychological reactions. For maintaining good health and equilibrium, it is essential to take the individual constitution into consideration. There are seven types of prakrti. Vata, Pitta, Kapha, Vata-Pitta, Vata-Kapha, Pitta-Kapha and Vata-Pitta-Kapha

Ayurvedic Constitutional Test Bodily Structure and Appearance Vata Pitta

1. 2. Frame Weight Tall or short, thin, poorly developed physique Low, hard to hold weight, prominent veins 42 Medium, moderately developed physique Moderate, good, muscles

Kapha
Stout, stocky, short, big, well developed physique Heavy,bends towards obesity

3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14.

Complexion Skin texture and temperature Hair Face Eyes Nose Lips Teeth and gums Arms Legs Joints Nails

and bones Dull, brown, darkish Thin, dry, cold, tough, cracked, prominent veins Scanty, xoarse, dry, brown, slightly wavy Thin, small, long, wrinkled, dusky, dull Small, dry, thin, brown, dull, unsteady Thin, small, long, dry, crooked Thin, small, darkish, dry, unsteady Think, dry, small, rough, crooked, receding gums Thin, overly small or long, poorly developed Thin, excessively long or short, prominent knees Small, thin, dry, unsteady, cracking Small, thin, dry, rough, fissured, cracked, darkish

Red, ruddy, flushed, glowing Warm, moist, pink, with moles, freckles, acne Moderate, fine, soft, early gray or bald Moderate, ruddy, sharp contours Medium, thin, red, green, piercing Medium Medium, soft, red Medium, soft, pink, gums bleed, easily Medium Medium Medium, soft, loose Medium, soft, pink

White, pale Thick, white, moist, cold, soft, smooth Abundant, oily, thick, very wavy, lustrous Large, round, fat, white or pale, soft contours Wide, prominent, thick, oily, white, attractive Think, big, firm, oily Thick, large, oily, smooth, firm Large, thick, soft, pink, oily Large, thick, round, well developed Large, stocky Large, thick, well built Large, thick, smooth, white, firm, oily

Vata
15. Feces

Metabolism Pitta
Abundant, loose, yellowish, diarrhea, with burning sensation Profuse, hot, strong smell Strong, sharp Prefers sweet, bitter or astringent food, raw, lightly cooked without spices Good, warm

Kapha
Moderate, solid, sometimes pale in color, mucus in stool Moderate, cold, pleasant smell Constant, low Prefers pungent, bitter or astringent food, cooked with spices but not oil Good, warm slow, steady

Scanty, dry, hard, difficult or painful, gas, constipation Scanty, no smell Variable, erratic Prefers sweet, sour or salty food, cooked with oil and spiced Poor, variable, erratic

16. 17. 18.

Sweat/body odor Appetite Taste preferences

19.

Circulation

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General characteristics
20. Activity Vata Quick, fast, unsteady, erratic, hyperactive Low, poor endurance, starts and stops quickly Variable, erratic, deviant, strong desire but low energy Fear of cold, wind, sensitive to dryness Poor, variable, weak immune system Nervous system diseases, pain, arthritis, mental disorder Pitta Medium, motivated, purposeful, goal seeking Medium, intolerant of heat Moderate, passionate, quarrelsome, dominating Fear of heat, dislike of sun, fire Medium, prone to infection Fevers, infections, inflammatory diseases Kapha Slow, steady, stately strong, good Endurance, but slow in starting Low but constant sexual desire, good sexual energy, devoted Fear of cold, damp, likes wind and sun Good, prone to congestive disorders Respiratory system diseases, mucus, edema

21. 22.

Strength/endura nce Sexual

23. 24. 25.

Sensitivity Resistance to disease Disease tendency

Mental factors and expression

26. 27. 28. 29. 30. 31. 32. Voice Speech Memory Emotional Neurotic tendencies Sleep Dreams Vata Low, weak, hoarse Quick, inconsistent, Erratic, talkative Poor, notices things easily but easily forgets Fearful, anxious, nervous Pitta High pitch, sharp, moderate, good Moderate, argumentative, convincing Sharp, clear in short term Angry, irritable, contentious Kapha Pleasant, deep, good tone Slow, definite, not talkative Slow to take notice but will not forget Calm, content, attached, sentimental Depression, unresponsiveness, sorrow Heavy, difficulty in waking up Romantic, sentimental, watery, few dreams

Hysteria, trembling, Extreme temper, anxiety attacks rage, tantrums Light, tends towards insomnia Flying, moving, restless, nightmares Moderate, may wake up but will fall asleep again Colorful, passionate, conflict 44

33.

Mental nature

Quick, adaptable, indecisive

Intelligent, penetrating, critical

Slow, steady, dull

Total (33) V________ P_________ K________ II. The Six Tastes Ayurvedic diagnosis of disease is based on the three biological humors; treatment is according to the six tastes. These apply not only to herbs but also to foods and minerals. They are based on the actual taste of the substance when taken in the mouth and reveal an intricate dynamic of herbal properties. These tastes are called Rasas in Sanskrit, meaning flavors or essences. They indicate the main impact of foods on our senses. The six tastes are sweet, salty, sour, pungent, bitter and astringent. Each taste is made up of two of the five elements. The six tastes are also classified as heating or cooling in energy. By such qualities the tastes possess various therapeutic properties and increase or decrease the doshas.

The six tastes

Taste Sweet Salty Sour Pungent Bitter Astringent Energy Cold Hot Hot Hot Cold Cold Elements Earth and water Water and fire Earth and fire Fire and air Air and ether Earth and air Doshas PV- K+ V- PK+ V- PK+ K- PV+ PK- V+ PK- V+

Each taste has its specific therapeutic actions Sweet taste is building and strengthening to all body tissues. It harmonizes the mind and promotes a sense of contentment. It is demulcent, expectorant and mildly laxative. It counters burning sensations. Salty taste is softening, laxative and sedative. In small amounts it stimulates digestion, in moderate amounts it is purgative, and in very large amounts it causes vomiting. Sour taste is stimulant, carminative, nourishing and thirst relieving. It increases all tissues but the reproductive tissue, which it decreases. Pungent taste is stimulant, carminative, and diaphoretic. It improves metabolism and promotes all organic functions. It promotes heat and digestion and counters cold sensations. Bitter taste is alterative (blood purifying), cleansing and detoxifying. It reduces all bodily tissues and increases lightness in the mind. Astringent taste stops bleeding and other excess discharges (such as excess sweating or diarrhea) and promotes healing of the skin and mucus membranes. Everyone needs a certain amount of each of the six tastes. The relative proportion differs according to the constitution of the individual. Too much of any taste can become harmful to any constitutional type, as can too little. Sweet taste is necessary for maintaining tissue growth and development in all three doshas. Salty taste is necessary for maintaining mineral balance and holding water. Sour taste is for maintaining acidity and countering thirst. Pungent taste is for maintaining metabolism, improving appetite and facilitating digestion. Bitter taste is for detoxification and weight reduction, but also is depleting. Astringent taste is for maintaining firmness of tissues and preventing excess discharges. However, too much of any taste can damage the body as a whole. Sweet taste in excess builds up mucus and toxins; salty taste causes looseness; sour creates acidity; pungent causes burning and inflammation; bitter increases cold; and astringent causes contractions and blockages. 45

Part Three
I. Examination of Disease Diseases reflect the predominant dosha that produces them. We can understand the nature of a disease, like that of physical constitution, according to the doshic attributes that is presents. We can treat it with the remedies appropriate for the dosha involved. Kapha (water or phlegm) disease include most respiratory disorders, colds, asthma, bronchitis, swollen glands, edema, and dampness, excessive tissue growth , an cold. Pitta (fire or bile) diseases include most febrile and infectious diseases, liver disorders, ulcers, acidity, boils, skin rashes. The main attributes of Pitta disorders are heat, redness, and oiliness. Vata (air or wind) diseases include most nervous system disorders, insomnia, tremors, epilepsy, paralysis, and arthritis. The main attributes of Vata disorders are dryness, cold, impaired or abnormal movement, and wasting away of tissues. In general, all diseases can be divided into Vata, Pitta, or Kapha types according to the dosha most commonly involved with them. Yet the same disease may be caused by different dosha. Most common colds are of a Kapha nature with phlegm and congestion as the main symptoms. Others may be Pitta in quality with a higher fever and severe sore throat. Though any one disease may be of many types, the treatment for all diseases follows the same main lines and principles, that of the aggravated dosha. The six stages of disease According to Ayurveda, the disease process can be summarized in a simple way. The doshas undergo increase by aggravating factors (diet, climate, seasons, life-style, emotions, etc.) this causes weakening of the digestive fire, which in turn allows an undigested food mass to arise. This, with the increased dosha, blocks the channels and becomes deposited in any weakened site in the body, from which the disease then manifests. Ayurveda recognizes six stages in the disease process according to the development and movement of the aggravated doshas. 1). Accumulation The doshas begin to increase in their respective locales. Causes include wrong diet, seasonal maladjustments, wrong life style, psychological disturbance, and all the usual factors that increase a particular dosha. 2). Aggravation The doshas continue to increase in their respective sites, bringing about an increase in the symptoms manifested there and, by the pressure of this accumulation, reflected symptoms elsewhere. 3). Overflow The doshas have now filled up their respective sites and begin to overflow into the rest of the body. They enter into the plasma and blood. The dosha are no longer localized and can now penetrate into the organs and tissues of the body. They can move in any direction, up, down, to one side or the other, but will go the way it is easiest for them to travel. They come into close contact with the tissues and waste materials of the body and become mixed with either of them. 4). Relocation The doshas now relocate themselves in other sites in the body where they begin to cause specific diseases. 5). Manifestation The doshas manifest specific symptom complexes at these particular sites. We can now identify the disease as asthma, diabetes, arthritis, or whatever it may happen to be. The disease onset is now major and treatment becomes difficult. 6). Diversification 46

At these particular sites the doshas manifest their special characteristics. The disease can be identified according to its doshic attributes. The general rule in treatment is that it is always easier to treat the doshas while they are still located in their original sites. The stages of accumulation and aggravation, therefore, are relatively easy to cure. The stage of overflow is the transitional stage. At the relocation phase only the preliminary symptoms of the disease are in evidence and vitality is still strong, so treatment is still simple. The last two stages present a fully developed disease. It has matured and will take time and effort to rectify. II. Ayurvedic life-regimens Balancing the Doshas The basic rule is whatever we can do for ourselves to improve our own health is more effective in the long run than what another person can do for us. Only when we have failed in our own efforts does the health care professional or clinical facility become necessary. Even then their value is temporary, to bring us back to the point of properly caring for ourselves. Often small things we do for ourselves such as giving up wrong food do more then taking many medicines or consulting many doctors. 1. Anti-Vata therapy All anti-Vata therapies are nurturing, warming, moistening, calming and grounding. They should be done with patience, peace, consistency and regularity. Diet A nutritive, strengthening diet is indicated with predominately sweet, sour and salty tastes. Food should be warm, heavy and moist with frequent and regular meals. Spices should be used in cooking to regulate digestion. Cold water or ice should be avoided, as well as stimulating beverages such as coffee, though a mall amount of wine or alcohol can be taken with meals. Oils and Massage Oil therapy is specific for Vata with warm, heavy oils like sesame and almond applied on a regular basis. The best sites are the feet, the top of the head, the back and the lower abdomen. Massage for Vata should be warm, moist, mild, nurturing, relaxing and not inducing pain or discomfort. The best essential oils for Vata are warming, calming and clearing like sandalwood, camphor, wintergreen, cinnamon, and musk. These are also good for use as incense. Yoga Calming and grounding asanas are indicated such as sitting and lying postures, as well as backbends and inverted poses done gently. Calm deep breathing practices are helpful, such as alternate nostril pranayama or Ujjayi pranayama. Calming and fear-dispelling mantras like RAM, SHAM, HUM, and SHRIM are specific. Meditation Raja yoga is indicated for Vata type, which is an integral yoga combining knowledge, devotion and psychophysical techniques. The right attitude for mediation involves giving up worry, fear and anxiety, negativity and lack of faith. Life style Make sure to always get adequate sleep and do not stay up late at night. Practice moderate sunbathing and mild exercise. Avoid wind and cold, overwork or physical hardship. Avoid excess talking, thinking, or traveling. Practice moderation in sex and reduce excess stimulation including television, movies and radio. Develop peace and take care of your body with diligence. 2. Anti-Pitta therapy All anti-Pitta therapies should be cooling and calming, moderately cleansing and nurturing. They should be implemented with an attitude of peace, restraint and moderation. Diet 47

A balanced strengthening and reducing diet is indicated with mainly sweet, bitter and astringent tastes, along with adequate intake of raw food and juices. Food should be cool, heavy and a little dry, even in taste, without excessive spices. Water should be taken cool. Coffee and alcohol should be avoided but tea can be taken. Oil and Massage Use cooling oils such as coconut, sunflower or ghee for massage. Fragrances and flower essences are specific, such as sandalwood, vetivert, henna, rose, lotus, jasmine, gardenia, honeysuckle and iris. They can also be used in the form of incense. Yoga Cooling and calming asanas are indicated such as most sitting or lying postures, and should shoulder stand. Cooling pranayamas like shitali and chandrabhedana pranayama are best, as well as cooling and calming mantras like OM, SHAM, SOM, SHUM, and SHRIM. Meditation Yoga of knowledge or self-inquiry is generally appropriate, such as Vedanta, Zen, or Vipasssana, along with giving up of anger, hostility, argument and an overly critical nature. Life-style Too much sun and exposure to heat or heaters should be avoided. One should resort to cooling breezes, cool water, moonlight, gardens, flowers, and lakes. One should practice sweetness of speech, forgiveness and contentment. 3. Anti-Kapha therapy All anti-Kapha therapies are reducing, lightening, stimulating, drying and clearing. They should be applied with force and determination, as well as detachment. Diet A reducing diet emphasizes pungent, bitter and astringent tastes. Food should be warm, light and dry, prepared with hot spices. Occasional fasting or skipping meal is good. Avoid eating early in the morning or late at night. Cold or ice water should be avoided as well. Herbal teas are good and regular tea can be taken as well. Oils and Massage Dry or strong massage is good or massage with such light oils as mustard or flaxseeds oil. Warm herbal oils prepared in alcohol, like wintergreen, camphor, eucalyptus, cinnamon, mustard and cayenne, are excellent. Use stimulating and cleansing fragrances and incenses like musk, camphor, cloves, cinnamon, cedar, frankincense and myrrh. Yoga Strong workouts are indicated with more active asanas, headstands if possible, and stretching of the chest. Suryabhedana pranayama, bhatrika and other strong deep breathing exercises are good. Best are stimulating and clearing mantras like AIM, HRIM, HUM, and OM. Meditation The yogas of devotion (bhakti yoga) or service work (Karma yoga) are generally best. Usually the divine is worshipped as a particular deity or incarnation. Renunciation of greed, desire, attachment and sentimentality is indicated for clearing the mind. Life-style Strong and aerobic exercise should be done with walking, running and outdoor activity, sunbathing is good with exposure to warm and dry breezes, and avoidance of cold and damp environments. One should follow a disciplined life, working hard, not sleeping early at night, and avoiding sleep during the day. Keep the mind stimulated with new thoughts, projects and information. Travel and pilgrimage are excellent. 48

Paper 4 Human Biology and application of Yoga practices (10 hrs.) Musculo-Skeletal System: Muscle Classification of different muscles, ligaments, tendons, Skeleton-Bones-types, Structure & function, Spinal column. Joints - Types, Structure, Function. Cardiovascular system: Anatomy of Heart and blood vessels, blood circulation, Blood pressure. Respiratory System: Anatomy, Mechanism of Breathing, Exchange of gases, Control of respiration. Study of the smallest unit of human body and relationship with Yoga practices a. Nervous System: Important parts and their relation with yogic practices. b. Endocrine System: Anatomy - Gross & Histological, Thyroid, Parathyroid, Supra - renal, Pituitary, Function of thyroid and parathyroid hormone, effect of hypo and hyperactivity on the body. Hormones of supra-renal and their action and effect of hypo & hyper activity on the body. Hormones of pituitary gland- its action and effect of hypo & hyper activity on the body. Role of insulin in glucose metabolism. c. Reproductive System: Male reproductive system (Prostrate and testis), Female reproductive system - Ovarian hormones, Menstruation, Pregnancy, Parturition, Lactation. d. Digestive system: Anatomy - Gross and Histological - Mechanism of secretion of - Gastric Juice, Pancreatic Juice, Bile, Intestinal secretion - Role of these secretions in digestion of food, Absorption and assimilation and formation of faeces. The practical impementation on Yoga is translated from the copied books of Kvalyadham directly. Paper 5 Additional relevant to Yoga Philosophy a. Yoga and psychology i. Introduction of psychology Meaning of psychology: Literally meaning is Psycho means soul and logy means study. The subject of psychology from thousands and thousands of years involved the study of the human spirit, soul or mind. This involves things and functions not obviously visible to the physical senses. One can't see a mind with one's eyes. One can't "feel" a thought with one's hands. One cant place an emotion on a scale and weigh it. One can't detect imagination, even with sophisticated electronic detection devices. Just because some scientist's electronic device measures various electronic pulses or signals when are asked to imagine something does not at all mean that they are "measuring imagination". What they are measuring is some brain reaction that occurs when you initiate an act of imagination. There is a relationship between the mind and the brain, but this relationship is almost completely unknown and not understood. The same is true for any chemical reactions or events that occurs concurrent with imagination, thoughts or feelings. There is some relationship, but it is poorly understood. In fact, the entire framework of the relationship is poorly conceived.
49

Practically psychology is the study of human behavior. Psychology answers what, why, and how of human behaviors. It helps us to (1) understand (2) control (3) and predict the human behavior. In this way psychology helps to refine our life. ii. Relationship with yoga Ancient scripture of India clearly describe the effects of yoga practices on psycho-physiological domain of human beings. Swami Kuvalyananda hinted at the psychological implications of Yoga the physical side is very minor aspect of Yoga which is chiefly mental and spiritual. Yoga practices, thus, constitute means and ways of letting oneself (i) realize ones own harmonious state (ii) transcend even this state to achieve and realize ultimately the perfect psychophysiological balance of transcendental nature or Self-realization. Practically when we see, Yoga is a psycho-physiological aspect of experience. In this regard it is deeply related and linked with psychology. Psychology is also related with body and mind with soul as a whole personality. In the same way yoga practices also give more emphasis on mind and the mental aspects. And it is mind only, which creates problems and disturbances in the life. By mean of ways, both the sciences have certain methods to overcome mind. In this regard Yoga says that there are certain methods to get out from the sticky side of the mind. In order to again harmonize and balance your-self, need to develop certain qualities and aspects of nature, beginning with the ability to release the tensions through the process of relaxation. After one is able to relax physically, mentally and emotionally, one is instructed through yoga to develop personal awareness, in order to witness oneself interacting with the world, society, family, and with own limitations, ambitions and aspirations. Awareness is the result of leading a yogic lifestyle. Afterwards, with awareness, one has to develop a sense of positivism towards oneself. When positive expressions are developed through the practices of reflection, concentration and introspection then one able to harmonize the inner personality. iii. Yoga psychology as an applied science Yoga is both means and end in realizing a total integration of human personality and ultimately transcending the personality itself in ones quest for Self-realization.

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The psychodynamic aspect of the mind has been described in terms of the id, ego and the superego. Psychoanalysis emphasizes that in order to live a normal life, an optimum strength of ego is a must to counterbalance the forces of the id, ego and superego. It underlines that too strong an id makes a person impulsive and sociopathic, and that too strong a superego makes him mentally ill. But what happens when the ego becomes very strong and dominant? According to yoga psychology, in such a condition the individual becomes egoistic and develops ahamkara (pride) which is the root cause of all psychosomatic problems. The principle of homeostasis or balance is central in yoga psychology. It holds that any sort of imbalance in the physical, psychological or pranic system creates problems and disorders and the cure lies in rebalancing it. Another scientifically sound concept is acceptance of individual differences. Yoga psychology presents a clear description of different types of human personality and prescribes different yogic practices for them. The most important one is based on the three gunas of sattwa, rajas and tamas. These gunas are largely acquired and so through them a desired transformation in attitude and personality is possible by yogic practices. Long ago yoga psychology emphasized the role of positive cognition, thinking and approach for achieving pleasure and satisfaction in life. Yogic practices reduce negative thinking and negative emotion. Bhakti yoga and Ishwarapranidhana of raja yoga provide the useful techniques of dedication to God and offering prayers with a feeling to help build positive attitudes and selfconfidence. The practices of shiva bhavana and maitri bhavana as described in Yoga Vashishtha are good techniques for combatting stress, anxiety, apprehension and hostility. Their psychotherapeutic significance has been established by a number of studies. The relevance of an academic discipline lies in its utility and application in finding solutions to the problems facing the individual and society. From this viewpoint, yoga psychology has special significance. Some of the issues and areas in which it has important applications are mentioned below.

51

1. Promoting health Yoga believes in total health. But it does hold that health has three integrated aspects, i.e., physical, psychological and spiritual. We cannot think of good health by taking care of one aspect and ignoring the other ones. The fact is that if we ignore the mental or the spiritual aspects, physically also we cannot remain healthy. Each aspect of health influences the other. Total good health means gphysical fitness, mental ability and spiritual verve. Yoga stands for both physical and mental well-being and higher spiritual attainments. Thus it presents a wider spectrum than the modern viewpoint of psychosomatics. Good illustrative books are now available which discuss in detail the possible effects of yogic asanas, Pranayama, pratayahara and meditation techniques on the body, mind and expansion of consciousness. Tracing the link between yoga and oriental medicine has concluded that yoga is based on the holistic knowledge of different aspects of a person's being. A good number of studies have established the beneficial effects of meditation and other yogic practices in managing anxiety, depression and other types of neurotic disorders. They have been found equally useful in treating stress-related psychosomatic disorders like diabetes hypertension and schemic heart . Studies have been conducted to examine the effects of yogic practices on neural functioning, including the ANS and brain .According to yogic theory, diseases develop because of imbalance in the psychosomatic and pranic systems. The yogic practices restore the balance and remove the toxins from the nadis and the body systems. The same practices help build a defence against disease and promote healthy living. The practice of hatha yoga has special cleansing and balancing effects on body and mind. 2. Developing positive attitudes and feelings Everyone wants to be happy and to enjoy life, but because of our faulty approach and negative feelings we often carry fear, apprehension and suffer agony in life. A dual factor theory of mental health proposed, according to which the factors or conditions contributing to positive and negative mental health are different. As such, the absence of certain factors contributing to negative set and health does not lead to positive mental health. Yogic practices help develop psychological well-being by providing the insight to perceive positive aspects in individuals and events, thereby developing positive affect, pleasure and satisfaction. Understanding and practising the principles of karma yoga reduces the magnitude of expectation and consequential frustration. A study conducted recently ,Yoga training was provided to the convicts in jails,in three spells, each of 15 days duration. Pre and post comparison of data indicated that the prisoners who participated in all three programs reported as physically fitter and mentally happier. There was a substantial reduction in their negative emotions such as anger, anxiety and depression, as well as in interpersonal conflicts. Better sleep and mental peace were also reported. Ninety-six prisoners who were addicted to tobacco and smoking b took a sankalpa (resolve) to give up the habit, and surrendered their tobacco, , etc. to the yoga teacher. To what extent the psychological and behavioural modifications are sustained is the subject of a follow up study which the Institute is carrying out. 3. Improving concentration, abilities and skills
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Most of our problems in life are on account of cortical excitations, and the flickering and fluctuating nature of the mind. Selected yogic practices enhance the mental alertness, creative ability and learning capacity of individuals 4. Promoting a congenial organizational climate and work proficiency Recent experience of introducing yogic practices in management programs shows that it may serve as a good relief in reducing organizational stress and in promoting a congenial work climate. The practice of yoga nidra, certain selected asanas, pranayamas and meditations are useful to relax and quieting the mind .They can be conveniently introduced in an organizational setup to promote alertness, congenial feelings, job satisfaction and work proficiency. 5. Combating social problems Selected yogic practices are beneficial in managing drug addiction and alcoholism. Similarly, violence, group conflicts and prejudices prevail in society mostly on account of ego problems and emotional instability. As stated earlier, since the yogic practices are capable of reducing aggression and negative feelings, and are helpful in quietening the mind, they serve as important tools to combat many problems. The experience of conducting yoga programs in jails (referred to above) provides convincing data on positive transformations in feelings, attitudes and expectations of the convicts in the jails and improvement in their interpersonal relationships. The principles of yoga psychology can, therefore, be used as corrective measures for promoting desirable social behaviour and minimizing many social problems based on distrust and hatred. The yogic literature says that a predominance of tamas, which often creates social problems, is minimized and transformed into rajas or sattwa dominance by yogic practices 6. Promoting the self

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Yoga is not only a curative and preventive measure for diseases and social maladies, but also a promotive science of the human personality. The practice of meditational techniques brings a qualitative change in human personality and they are capable of taking the self to a higher level. Expansion of consciousness, development of extrasensorial capabilities and samabhava, coupled with feelings of non-attachment are some of the characteristic features of a realized person. The self at this level of psychic development is called 'sarveshwar'. This is a blissful life in which individuality is transcended and the mind acquires complete equanimity. I. Conclusion In short, yoga psychology has important applications in managing psychological, psychosomatic and social problems as well as in promoting and transcending the self. It provides theoretical models and practical tools and techniques for their verification. However, many of the observational and theoretical assertions need experimental verification and re-interpretation in a changed context. Selection of yogic techniques for different purposes and individuals is a difficult task. It demands a long-term, detailed plan by devoted individuals and institutions. The cooperation of all those psychologists having an interest in the area is solicited. b. Upanishads approach for personality development i. Introduction and objective Human personality and its development is a major area of study in Psychology. The Indian sages from ancient times have given thought to this area. Bhagawad Geeta, at different places gives the models of highly developed human potential in its totality. In 16th canto, it gives 26 virtues that are constituents of a highly developed personality. It also describes three gunas and says that we all are combinations of these gunas (characteristics) which are Tamas, Rajas and Sattwa. Sri Aurobindo has given a concentric and vertical system of ones being which is based on Indian thought and on his studies on consciousness. This system is more or less like Koshas and the vertical is like a staircase showing gradations of consciousness. We will study these perspectives in brief and try to understand what their implications for day to day life are. Objectives After reading this lesson we will be able to: list the various divine virtues that one must have; describe the Tamasik, Rajasik and Sattwika ways of life; explain the concept of five Koshas; ii. Three gunas and their life ways All life around, men, women, animals, plants, objects in nature are made up of combinations of three Gunas. Sattwa represents light, Rajas represents dynamism and Tamas represents lethargy or inertia. All human beings also are mixtures or combinations of these three qualities. Tamas is considered as the lower rung of the ladder while Sattwa is the higher rung and Rajas is somewhere between these two. In 17th canto, Geeta describes how different people under the influence of different gunas behave in different ways. Human development is measured with reference to our transcending from Tamas to Rajas and then to Sattwa. The highest stage is being above these three gunas. Let us study the three personality types based on the combinations of these three Gunas. Sattwik : This kind of person is moderate in eating, sleeping and activity. He or she meditates regularly, and does all his or her work as worship of the Lord. People love this person and this
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person also loves and helps people. He or she radiates the light of knowledge. Guru Nanak Dev, Hazrat Nizamuddin, Kabir, Meera, Purandar Das, Tyagaraj are some of the examples of such a persons. Rajasik : This type of person is very active, dynamic and is addicted to work. If he or she does not have work to do, he or she will feel restless. This person likes to eat spicy food. He or she is fond of entertainment, sitting at one place and observing silence is difficult for him or her. Such persons can be found in business. Tamasik : A person of this category does not like to work. He or she gets up late in the morning. They are failures in their lives. Nobody likes them because they are dirty, idle and lethargic. People keep themselves away from such persons. The three qualities Sattwik, Rajasik and Tamasik are not exclusive. Each and every person is a combination of these three gunas. In some, Sattwik is predominant, in some Rajasik is predominant and in some Tamasik is predominant. However all these three are present in 132 :: Psychology each of us to some extent. Personality development involves maintaining the right proportion of all these three qualities. Rajasik is necessary to some extent but Tamasik should be tried to be kept at the minimum. Now we come to another way of looking at our existence which sees human beings consisting of five levels. Let us examine them in detail and also the ways in which life is organized developing along with them. iii. Description of Pancha kosha Taittiriya Upanishad gives the concept of Panch Koshas and their development. It says that starting from Annmaya Kosh and reaching the Anandamaya Kosh, our existence has 5 layers or sheaths. They all enfold at the same time but reach their ultimate stage of development at different points. The gross body that we see is Annamaya Kosha. The subtler body made of pranic energy is called as Pranamaya Kosha or vital sheath. The third kosha is Manomaya Kosha or mental sheath comprised of ones feelings and emotions. The fourth one is Vijnanamaya Kosha. It is comprised of imagination, memory, knowledge, insight and understanding. The fifth is Anandmaya Kosha or sheath of bliss. Its characteristics are creativity, joy and bliss. In Indian thought the self or Atman is the core of ones existence and the five Koshas given above are the sheaths that cover the core. Let us learn more about these five Koshas. 1) Annamaya Kosha : The Food Sheath The physical body, the outer most part of our personality beyond which we do not physically exist, is termed as the Annamaya Kosha or Food Sheath. It has emerged from the essence of food assimilated by the father and nourished in the womb by the food taken by the mother. It continues to exist because of food eaten and it ultimately, after death, goes back to fertilize the earth and becomes food. The substance of the physical structure, rising from food, existing in food and going back to become food, is naturally and most appropriately termed the food sheath. The food we eat gets transformed into muscles, veins, nerves, blood and bones. If proper exercise and proper diet is given the Annamaya Kosha develops well. The signs of healthy development are fitness, agility, stamina and endurance. A person having these qualities can easily master motor
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skills and has good eye hand co-ordination. Wiring, fitting, welding, smithy knitting are motor skills that involve eye hand co-ordination. Body is an effective instrument in the worship of God. Our duty and work itself is the worship and one is supposed to do it with total devotion. It is an instrument to perform our duties. Yoga says that body is made of five elements. Prithwi (solid), Aaap (liquid), Teja (fire), Vayu (air and gas), and Akash (space). All the solid matter in the body like tissues, bones etc. are Prithwi related elements. All liquids in the body like blood, urine are of Aaap. Our body has temperature because of Teja. We feel the gas or Vayu in stomach. There is lot of space or Akash in our body between the cells. Thus the five elements reach the optimum extent as we grow. Food taken is transformed into these elements and it makes us grow physically. Death is nothing but disintegration of these elements and their going back to their original sources. 2) Pranmaya Kosha : The Vital Air Sheath The Pancha-Pranas, which are corresponding to the five physiological systems described by the biologists, represent the Vital-Air Sheath. These activities, which support the body take place as a result of the air that we breath in. Hence it is termed the Vital-air Sheath. The five Pranas comprising this Sheath are:i) Prana : The faculty of Perception : It controls the perceptions of the five fold stimuli received from the outer world of objects through the five sense organs. ii) Apana : The Faculty of Excretion : All things thrown out of or rejected by the body such as seeds, septum, perspiration, urine, etc. are expressions of Apana. iii) Samana : The Faculty of Digestion : Digests the food received in the stomach. iv) Vyana : The Faculty of Circulation : The power by which the digested food is properly conveyed to the various limbs of the body through the blood stream. v) Udana : The Faculty of Thinking : The capacity in an individual to raise his thoughts from their present level so as to conceive a possibility of or appreciate a new principle or idea-the capacity of self-education. These five faculties gradually weaken as people advance in age. The Vital-Air Sheath Control and regulates the Food Sheath. When the pranas do not function properly, the Physical body is affected. The signs of healthy development of Pranayama Kosha are Enthusiasm, ability to use ones voice effectively, suppleness of body, forcefulness in Personality, perseverance, leadership, discipline, honesty and nobility. 3) Manomaya Kosha : The Mental Sheath The mind regulates and order the Pranamaya Kosha, Vital-Air Sheath. For example, when the mind is upset due to some shock, the functions of pranas and the body are affected. Mind interprets the impressions of sense organs. It stores good and bad memories of the past. Mind and body are strongly related. The diseases like Asthma and Psoriasis have mental causes. Such diseases are often called psychosomatic diseases. It is possible to increase the strength of mind by regular prayer, making resolutions and keeping them up. There is deep relationship between mind and intellect. 4) Vijnanmaya Kosha : the Intellectual Sheath The intellect controls the Mental Sheath. To get a clear idea of what exactly the mind and
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Intellect are they have been differentiated below. The mind is that which receives the external stimuli through sense organs and Communicates the responses to the organs of action. Though the stimuli received through the five sense organs are distinct and different from one another. An integrated experience of them all is brought about by a single entity which receives them and that is called the mind. The intellect is the judging capacity. It is the discriminating and discerning faculty, which examines and judges the stimuli received by the mind. It also communicates to the mind its decision on the type of responses to be executed. The mind associates the impressions with pleasantness or unpleasantness based on its memory. The intellect however, with its capacity to think takes a rational decision, which may not be liked by the mind but ultimately beneficial to the person. For example medicine is bitter to taste and our mind does not like it but our intellect tells us that it is good for our health. The mechanism of the mind and intellect and their functions are better understood with the help of an illustration. When an individual steps on a burning cigarette he quickly removes his foot but before he does so a series of reactions take place. As soon as the mans foot comes in contact with the fire, the skin carries the stimulus of heat to the mind, which, in turn, puts it up before the intellect for determining the type of reaction necessary. The intellect, with the help of the experience and knowledge gained by it in the past, orders the mind which in turn communicates the order to the muscles of the body to move the foot away since the object contacted is dangerous to the welfare of the individual. 5. Anandamaya Kosha : The Blissful sheath This is the innermost of the five sheaths consisting of vasanas or desires. They exist in subconscious in which we exist during our deep-sleep-state of consciousness. It is considered blissful, because, whatever be the condition in which we are in our waking and dream states, once we reach, all of us experience relatively the same undisturbed peace and bliss due to the cessation of agitations experienced by us in the other two states of consciousness that are wakefulness and dream. The Bliss Sheath controls the intellectual Sheath, since the intellect functions under the control and guidance of ones vasanas. There is one more interpretation of this Kosha.When all the other Koshas are well developed we experience harmony between our inner self and the outer world. This harmony gives sense of joy and bliss. That is the content of Anandmaya Kosha. Prayers, meditation Japa are the means that help us to reach the level of bliss and become steady in it. The subtlest of all is the Atman which is the core of the five-sheathed structure. The five sheaths are like the layers of clothes worn by a person which are totally different from the wearer. So too, the Atman is distinct and separate from the five matter layers. iv. Yoga and development of Kosha Regular eating habits, right kind of food, all types of exercises and games, jogging, running, walking and particularly Asanas and Surya Namaskars facilitate the development of Annamaya Kosha. Pranayam and breathing exercises improve the quality of Pranamaya Kosha. For the development of Manomaya Kosha study of good literature including poems, novels, essays and articles is useful. All the activities that challenge ones intellect develop Vijnanamaya Kosha. These activities include debates, problem-solving, study-techniques, small research projects, evaluation and appreciation of books, interviewing the eminent persons, all the
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activities make you go beyond your tiny self and give opportunity to idenfity with your fellow beings-your community members, your country and the whole world. Shri Aurobindo said, Every one has in him something divine, something his own, a chance of perfection and strength in however small a sphere which God offers him to take or refuse. The task is to find it, develop it and use it. The chief aim of education should be to help the growing soul, to draw out that in itself which is best and make it perfect for a noble use. c. Yogic Diet (1hrs) i. Introduction of yogic diet Next to the air we breathe and the water we drink, food has been basic to our existence. In fact, food has been the primary concern of human kind in its physical environment throughout all recorded history. By food, or the lack of it, the destinies of individuals are greatly influenced. People must eat to live and what they eat will affect in a high degree their ability to keep well, to work, to be happy, and to live long. So food should be such that it fulfills the nutritional value requirements of our body. Such a diet can also be tasty. But we should know that those foods, which are tasty but have no nutritional value, are injurious to our digestive system and body has to work and spend energy to expel such useless stuff from the body. Just as wrong food harms out digestive system, right food can cure any ailment. First we should know what a person should eat under normal circumstances to keep healthy and strong, and then we should know what kind of food one should take in case he is suffering from any illness. Here, limited with yogic concept, we are going to discuss about yogic diet. Main principle of yogic diet is Non-violence. Different literature available for yoga believes that diet should be pure vegetarian. Meat, fish, egg, etc. should not be taken. Those who have been regularly taking these in their diet should gradually give them up. We should avoid all these things and also avoid too spicy, highly refined, highly stimulating tea, excess coffee and intoxicants. Smoking is also prohibited because of its wrong effects on health but no good effect. At the same time one should not take food while in tension or go to sleep at night just after meals or drink water with meals. Diet of course is an important thing in life. The proper nutrition is the source of good health and good health is one of the premises for success in Yoga. There are different comments on diet in the yogic philosophical texts. For instance the Siva Samhita forbids: 1 Acids, 2 astringents, 3 pungent substances, 4 salt, 5 mustard, and 6 bitter things; .... and 9 things roasted in oil. (III.33) and speaks highly of 1 clarified butter, 2 milk, 3 sweet food, and 4 betel without lime, 5 camphor... (III.35) The Hatha Yoga Pradipika also list a long row of things not to be eaten: Bitter, sour, saltish, hot, green vegetables, fermented, oily, mixed with til seed, rape seed, intoxicating liquors, fish, meat, curds, chhaasa pulses, plums, oil-cake, asaftida (hinga), garlic, onion, etc., should not be eaten. (I.61) And again it continues: Food heated again, dry, having too much salt, sour, minor grains, and vegetables that cause a burning sensation, should not be eaten (I.62) while the same book strongly recommend: Wheat, rice, barley, shstik (a kind of rice), good corns, milk, ghee, sugar, butter, sugarcandy, honey, dried ginger, Parwal (a vegetable), the five vegetables, moong, pure water, these are very beneficial to those who practice Yoga. A Yogi should eat tonics (things giving strength), well sweetened, greasy (made with ghee), milk, butter, etc. which may increase humors of the body, according to his desire. (I.64-65) These diets are nothing more than a product of culture and time. From a scientific point of view there are no reasons to assume that they are the foundation of an altogether healthy nutrition.
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Prohibition against fish, for instance, is probably no more than a by-product of culture, climate and hygienic storage of food a couple of thousand years ago. Fish in a warm climate soon rots. Shell-fish even becomes dangerous to health. Mix that fact with the Hindu dogma do not kill and you have a prohibition. Today we know that fish-oils are essential to a well functioning heart. Garlic and onions are highly spoken off in medicine for aiding the immune system (some even say it cures cancer). Drinking a glass of wine a day is recommended for keeping the blood in good condition and eating meat is, whether you like it or not, the main supplier of protein which helps us maintain the muscles. The fact is that medical science speaks against the Yoga prohibitions. One major rule above all others seems to be the words from The Siva Samhita: The Yoga (Pranayama) should not be practiced just after the meals, nor when one is very hungry. (III.37). This makes sense, but this is probably one of the only statements about diet that makes sense from a scientific point of view. Vegetarianism: No, you have to be a vegetarian to practice Yoga. This is just like one principle especially for the Yoga Teachers. The human being is a vegetarian by nature. The simple observation that we can live from vegetables suggests that we are build to eat it. Let us observe some facts, physiological and then determine on the subject. Physiologically speaking Man has a long intestine channel. This is a typical feature in a vegetarian animal because digesting the fiber-material takes more time than digesting meat. We do not have typical predator teeth to eat meat. They suggest that human being is, physiologically, made to eat vegetables only. Vegetables are more nutritious than meat. From these standpoints, there is a reason to eat more vegetables than meat. Spice: In my own experience spicy foods may affect the practice of Pranayama by producing greater heat during the exercise as well as a burning throat. But that is about it. Much coffee or drinks with a strong taste may cause you to feel sick. But the same is true with butter-milk which all yogis swear to. Avoid drinking anything else than water for one or two hours before practicing. That is a good rule. Do drink your morning coffee if you feel for it. But dont do it if you want to practice Pranayama immediately after. In my own experience the food you have eaten throughout the day does not affect the practice too much. If you avoid practicing before 2 or 3 hours after the last meal, you are not likely to get disturbed. Of course if you burps and gets the taste of half-combusted garlic in your mouth, it may disturb you. And if you eat too much for several days in a row, you may feel idler than if you ate just what you needed. ii. Basic components of diet Basic components of diet Carbohydrates, Fats, Proteins, Roughage, water, minerals, vitamins, are the mail components of daily food. Let we discuss them one by one for normal understands: i. Carbohydrates: A maximum requirement of Carbohydrates in our daily life is about 400 gms. Its components are carbon, hydrogen and oxygen. These elements provide us both heat and energy. The main carbohydrates in our food are starch and sugar. Carbohydrates are found in cereals, pulses, vegetables, fruits and nuts. Our body burns carbohydrates all the time so that heat and energy are produced. More intake of this component is converted into glycogen or fat and stored in our body after the digestion of food. Insufficient intake of carbohydrates causes burning
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of body reserves. Carbohydrates starts its digestion from our mouth itself when mix up with saliva. Thats why doctors always suggest for proper chewing of food. ii. Fat: Fat is required by our body as a concentrated source or energy and for providing some essential fats for lubricating various types of activities and movements within our body. Milk and its items, dry fruits, some cereals and pulses and some vegetables are also rich in fat. Overweight person should avoid too much intake of fatty items. Insufficient intake of fat cause lack of beauty and always feeling of no energy. Too much fat causes harm specially to heart and kidneys. Daily requirement of fat is about 40 to 60 gms. iii. Proteins: provides the building blocks needed for growth, repair and maintenance of body tissues and organs. They are composed of more than seventy amino acids. For the assimilation of proteins, body releases enzymes into the intestinal tract. Enzymes break down the protein into amino acids and then absorbed into blood stream. Proteins are found in milk, almonds, peanuts, coconut, pulses, and cereals etc. through protein, the body is provided nitrogen which is very important for renewing the skin and maintaining the tissues of the body. Growing children and pregnant women need more proteins. Sufficient protein increases mental strength and proteins are also helpful in hemoglobin construction. iv. Roughage: fruits, vegetable and cereals there is a network of solid fiber made of cellulose. They themselves do not provide nutrition and when they are eaten they are not digested. But they are very important for the digestive system. They help to expel the waste material from the body especially from large intestine. v. Minerals: are also known as purifying food. Fruits, vegetables and cereals are rich in minerals. Boiled things are less in minerals so we should eat them with boiled. vi. Vitamins: help in processing proteins, carbohydrates and especially fats. Vitamins are chemical substances required in very small quantities by our body for promoting certain chemical processes. Vitamins help our body in processing food so that it creates energy, builds and replace cells and they help in prevention of diseases. Vitamins ae available in fruits, dry fruits, wheat, cereals etc. Yogi concept of diet by different philosophers 1. Concept of diet in Hatha yoga susnigdhamadhurahara scaturthamsavivarjitah bhujyate sivasamprityai mitaharah sa ucyate This is the most important verse of Hatha Yoga which gives us the detail picture of diet. Mitahara, meaning, balance diet, mentioned in yoga. One should eat 50% food, 25% filled with water, and 25%l left empty. After meals one should feel comfortable not heavy and uncomfortable. ii. Diet should be taken as per the nature of work. Thats why hatha yogi said that Practice of Vipreetkarni increases the gastric fire and if someone eats insufficient food, the fire soon consumes the body. Vipreetkarni is a mudra which we will study in Hatha yoga. In the same way practioneers of Pranayama should eat food, which help to get success in yoga earlier. For the first three months of Pranayama practice it is suggested to eat sufficient milk and ice. Such food helps to get flexibility and strengthen body. iii. In Shiva samhita, it is said that food should be frequently in a pause of time or not twice with full stomach and it should be full of milk and butter.
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2.

Ayurveda concept of diet

Living body consists of three energies called three doshas in Ayurveda. These three doshas are vatta (air and space), pitta (fire), and kapha (water and earth). In its natural sense doshas helps to maintain the natural health of body, it actually pollutes the body when it itself becomes imbalanced, this condition then creates various kinds of imbalances in the body. Charka samhita, main text of Ayurveda, mentions that these three doshas are always present in body and in three natural forms make the body disease free and in unnatural form they are known as defects. Each individual has a unique balance of all these three energies. First symptom of imbalance in three energies is not proper coordination of mind and body. Diet plays very important role in the balance of these three doshas. Ayurveda said that first try to find out basic nature of an individual then as per the nature, give more emphasis on such food which help individual to keep health. 3. Concept of diet in Vasistha Samhita It has mentioned in Vaisistha samhita that one should eat according to the phase of life. They divided the whole life in four phases. 1st starts from birth till 25 years, 2nd up to 50 years, 3rd starts from the age of 50 and ends at the age of 75. After 75, the last phase of life starts. So one should eat according to that phase. What the texts said and in what way a person has to eat that we will study in detail during the course. 4. In Bhagavad-Gita: Great master Krishna is asking about the diet to his disciple Arjuna that you should eat such things which will give you long and healthy age, purity in mind, steadiness of mind and which is based on love without harming others. 5. Dietic concept in Manu samriti: Three things are strictly prohibited in this ancient text. Any kind of meat, wine and smoke and excess sex. The reason behind is: i. Meat is because of killing animals. This cause dangerous hormone in their body and in the meat, which is not useful for our health. ii. Text believes that every living being has full right to live in this universe, so why to kill them to fulfill our demand. iii. Size of the intestine of human being is shorter than that of meat eaters. Because of this reason meat stay in our intestine more than that in meat eater animal and which is main cause of smell from mouth. iv. The body structure like teeth and nails of meat eater are of this nature to kill animals and to eat them but human being has not such teeth or nails. Nature provided them such things to eat meat. But nature did not provide such things to human being because human being is basically vegetarian. v. Wine and smoke has more harmful effects then it useful effects. To keep our-self healthy we should not intake any harmful thing. vi. Raw food-juice-blood-muscles-bones and then semen. It is said that we lost 40 days of stored energy (made from 40 days food) in one time sexual relations. This energy is the base of long and healthy life. Saving this energy means saying long and healthy life.

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In the same way there are so many things, which are not good for the health of a yoga practioneers. The detailed list is available in the traditional texts. There are some scientific reasons behind that. There is one other very important verse of Hatha Yoga Text which says about the concept of diet is attayahra prayasasacha prajalpo niymagraha Jansangascha lolayanscha sadhviryogo vinasayati When we scientifically we find that there are three main components of food items. Carbohydrates, Protein and fat are the main out of them. With that we need vitamins, minerals and other things also. On one hand vitamins are useful for our enzymes and on the other hand they help for the oxidation of fat. Fat utilizes in our body in proper way only in the presence of proper vitamins. Minerals are very important to maintain the health even in worst conditions. In the same way a small baby needs different things than a younger or an elder one. Pregnant women demands in a different way. So the detail scientific concept of diet we will study in the training hours. d. Yoga and Physical Education (I hr) Yoga is not purely a physical education but yoga starts with physical aspect. Asanas are very important and basic first step of yoga. In beginning is it purely physical exercises. As in Vedas itself it is said that Sharira madyam khalu dharama shadanam i.e., to uplift yourself and to reach the higher stages, we need to go through this body and it is very important to maintain the health of this body. In normal asanas looks like exercise, but it is much more different thatn that of exercises. How? Let we see by some basic points: Yoga Exercise 1. Sedative, Calm and not vigorous 1. Vigorous in nature 2. Less Energy expenditure 2. More energy expenditure 3. Static and passive stretching postures 3. Dynamic in nature 4. Slow, stretch and hold method 4. Blasted method 5. Kapalabhati is a process which has very deep impact 5. It believes that reaction time is on our nervous system. A scientific study shows that heredity and we cant improve it by the nerve impulse travel more rapidly across the motor-end practice of Exercise. in the muscle fiber due to which reaction time improves 6. A normal heart beats 72 times in a minute to pump 6. Exercise also make students heart 10.5 liters of blood. After long term practice of Yoga, more strong and muscular. But the students heart is so muscular and strong that it can pace of activity is so hard and fast pump the same amount of blood with 50 strokes a min. while doing exercise that it affects With this, heart will beat million times fewer in a year. even whole and the effects are not so Means now heart is taking more rest, which is good for long like yoga practices. its long life. 7. Controlled breathing system of Yoga helps to 7. There is no control of breathing in overcome Coronary Heart Disease. During practice of exercise. In fact heart work very hard asana when breathing rate is under control, it lowers during exercise to fulfill the demand of concentration of cholesterol in the blood vessels & body. lowers fat in the blood. 8. Gaseous exchange in the lungs is at its high level 8. No proper gaseous exchange especially during pranayama even in asana. because of lower oxygen uptake.
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9. Summary and conclusion (2 hrs.) From old Manual No doubt, yoga is going on from thousands and thousands of years. But the systematic and very comprehensive ways to explain yoga is available only after Patanjali. From the time immortal it is being used as a science of health management rather than a method of treating disease. When yoga is combined with certain healing and therapeutic modalities, it increases the effectiveness and efficiency of those methods. Yoga can also increase general well-being and longevity. It does this by removing tensions, calming the mind, and improving vitality. Yoga generally enhances our lives on all levels. There are clues to how yoga improves health in a number of yoga texts, including the Hatha Pradeepika, Patanjali's Yoga Sutras and the Bhagavad Gita. For example, the Hatha Pradipika states in Chapter 1, Sutra 17, that postures (asana) give one steadiness (firmness) of body and mind, lightness (flexibility) of the limbs, and absence of disease. The Hatha Pradipika also states that postures such as Matsyendrasana and Paschimottanasana can increase the digestive fire to such an incredible capacity that they can remove diseases. In the same way the mental obstacles are explained buy Patanjali are to be cured by mean of pranayama, Astanga yoga and by the concept of Kriya Yoga. However, the study and treatment of specific diseases, which forms the theoretical basis for yoga therapy, is derived from Vedic and Tantric traditions, in the form of Ayurveda and certain Tantric texts. Ayurvedas believe of three doshas are there related in the fifth and the last chapter of Hatha Pradeepika. It is in the form of Yoga therapy. While pure therapeutic methods such as medicines, surgery, herbs, acupuncture, psychotherapy and body-work act on the body-mind, yoga empowers the individual to take a conscious and active role in his or her own healing. Yoga also supercharges each of these methods. For example, when yoga is used in combination with prescription drugs in a medical situation, it is often possible to reduce the dosage so that the side-effects are minimized and the drug acts more efficiently. This is because yoga strengthens and relaxes the body, making it more able to absorb and derive benefit from the medication. When yoga is combined with psychological forms of intervention it provides a practical, experiential basis on which the patient can self-regulate themselves as they move through often painful processes of self-discovery. With yoga when the body become more relaxe, medication will effect quickly. As mentioned in the yoga sutra about the defination of asana i.e. Sthira sukham Asanam and Prayatanasaithilya anantsamapatibhayama In H.P we find only 15 basic asanas, which are to be practiced applying these basic principals of Patanjali. The process and technique of different postures or asanas are explained in H.P in detail by using same principals. There are some physiological points behind these definitions. These points are: a. Stable or continuous sensation of pleasure b. Effortless of deliberate relaxation and c. Awareness of infinite.

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In this state our body will become more relax and as the body is relax it directly impact on enzymes, hemoglobin contents, immune power and so on. So according to Patanjali, as most practioneers understands, stress should be laid on muscular relaxation in the final posture of an Asana. A stable posture cant be maintained for a considerable time without muscular relaxation. Neither can continuous pleasure be derived without relaxation. It is important for a yoga therapist to go thorough therapeutic training, to be able to recognize diseases and understand the 'normal' development of each disease. For example, an experienced psychologist can use yoga very effectively to treat psychological conditions because the psychologist has in-depth training in understanding the mind and emotions. Yoga adds a broader view to the psychologist's previous knowledge base and provides powerful techniques such as meditation. This allows both the psychologist and the patient to experience the mind in a more direct way, and to train the mind so that it becomes a tool for healing and positive well-being. When combined with other healing methods, the process of yoga therapy is synergistic and cumulative. Yoga therapy works on the basis that relaxation leads to purification. Purification then helps to strengthen the entire body-mind. A strong, whole body-mind raises energy and naturally begins to heal specific problems. This leads to the rebalance and restoration of the entire being. Relaxation is the basis of all healing, as it allows the natural intelligence and healing power of the body-mind to do its work. All the Yoga sutra revolves around the verse Yogaschitavrittinirodha Chitta is nothing but the mental attitude. Concept of Pranayama is very important mentioned in gita and in the same way in H.P and in Patanjali. Directly Patanjali never mentioned any particular type or pranayama. About pranayama they said, Tasminsati swasa praswasyorgativccheda pranayama The meaning of both the words savasa and prasvasa seem to be infinite. Each of these words svasa and prasvsa seem to be infinite. These words are used for inhalation and exhalation. In the same way gativiccheda has two meaning i.e a total pause on the movement of breathing and a break in the regulated movement. By understanding these basic principles of Patanjali, many other commentators modify pranayama in different form. H.P on the other hand give more emphasis on the Kumbhaka phase, which seems to be the first point of Patanjali i.e. the pause. Thats why H.P author mentioned Eight Kumbhakas. Each of it has its own importance. Patanjali was very scientific while making and systematizing yoga. The concepts of Antarayas in the form of psychological obstacles are the best example of it. These obstacles are mental disturbances, which almost every individual in this world is facing now days. Yamas and Niyamas of Patanjali are the best ways to fit socially. Inspite of their spiritual importance, they are more important in our daily life. So, to conclude, Patanjali theoretically and literally designs are explained scientifically and practically in Hatha Pradeepika in combination with Ayurveda. Even when we read carefully we find that Patanjali has very much influenced by Gita and so they include so many things from Gita. The concept of meditation, Depression in the form of obstacles etc is their which shows this concept. So, These most important and useful ancient texts are the base of present any kind of
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yoga. In the last chapter of H.P, as per the need of present days society, author mentioned the therapeutical implementation of Yoga.

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Practical Part Part one Asanas Part Two Kriyas

I. Kapalabhati II. Tratak III. Neti IV. Nauli (Uddiyana & Aganisha)

Part Three Pranayama

I. Science Study of Pranayama

Eight Types of Pranayama

1 Suryabhedana 1. , 2. () 3. 4. () Chandrabhedana 1. 2. () 3. () Ujjayi 1. 2. 3. 4. () Seetkari 1. 2. ( ) kapha 3. 4. ( ) Sheetali 1. 2. kapha 3. 4. ( ) Bhramari

2 3

1 2 3 4 66

Bhrastrika

Anuloma Viloma

1. 2. 3. 4. 5. 1 2. 3.

Part Four Meditation

1. AUM Meditation 2. Yoga Nidra 3. Abstract Body Meditation

Mantras
Opening Mantra Yogena chittaasya padena vaacchaam Malam shareerasyach vaidyakena Yopaakarttam pravaram muneenaam Patanjalim Praanjaliraanatosmi. AUM Shaantih Shasntih Shaantihi
I offer my salutation with folded hand to Patanjali, The renowned amongst the sages, who removed the impurity of mind through Yoga; of speech by Grammar and body by Ayurveda. Aum peace! Peace! Peace! Patanjali AUM

Aum sahanaa Aum sahanaa vavatu, sahanau bhunaktu Sahaveeryankaravaavahai Tejasvinaavadheetamastu maa vidvishaavahaii. Aum shantih shantih shantih May he protect both of us. May He indeed nourish us. May we perform wonderful feats in our endeavor. May our brains be sharpened. May we have no disharmony and conflict. Aum peace! Peace! Peace!

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 .AUM

Sun Salutation Mantra Aum Hiranmayayena Paatrena Satyaasyaapihitam mukham Tattvam pooshannapaavrinu sattya dharmaaya dirshtaye. Aum Sooryaaya Namaha . The lid of the golden Vessel is covering the truth .O Lord Sun , kindly remove that lid and uncover and lead us to truth. I pray to the lord Sun. The Gayatri Mha Mantra Aum bhoor bhuvaha suvah tatsatiturvarenyam Bhargo devasya dheemahi dhiyo yonah prachodayat . AUM Shaantih Shasntih Shaantihi
Aum is the basis of everything. That Lord is the one who is the most worshipful. We meditate upon that all knowing lord. May he set our intellect in the right direction. Aum peace! Peace! Peace!

Aum Svasti Mantraah (Closing Prayers) Sarve bhavantu sukhinah Sarve santu niramayah Sarve bhadraani pashyantu Maa kaschit dukhabhag,bhavet Aum shaantih shaantih shaantih
May all be happy. May all be free from diseases. May all enjoy well-being. May there be sorrow for none. Aum peace! Peace! Peace!

Aum Poornmadah Aum Poornmadah poornamidam Poornath Poornmudacyate Poornasya poornamaadaaya poornamevaava shishyate. AUM Shaantih Shantih Shaantihi Aum That is fullness, this is fullness. From that fullness this fullness come. Even if this fullness is taken from that fullness, it remain always full. Aum peace!Peace! Peace! 68

 Mha Mritunjaya Mantra Aum tryambakam yajamahe sugandhim pushtiverdhanam Urvaarukamiva BandhanaanMrityor-muksheeya maamritaata. AUM Shaantih Shasntih Shaantihi We offer our worship to the fragrant three-eyes Lord Shiva who enhances life by giving nourishment and by adding to affluence and prosperity. May he liberate us from the bondage as well as the fear of the Death just like the watermelon (which detachs itself from the vine on ripening). May he not turn us from immortality. Aum Peace! Peace! Peace!

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Paper 6 Teaching practices To impart Knowledge and to educate people special skill is required. Teaching is an art of expressions through words, figures and examples where one communicates directly with listener and transfer the knowledge. It is not limited to knowledge. The aim of education is to prepare for complete living, which promotes the material or spiritual interest of mankind. To teach people to think is the other aim of education. Single purpose of all education is that the whole nation should become a clear thinker. It is the life long process and related to the development of whole man. We need a systematic approach to deliver all the aim and objective of education. For that a teacher should follow certain principles which are said to be the base of teaching specially yoga teaching. These principles are: 1. Anatomical and physiological principles 1.) Age and sex. There are anatomical differences between the male and the female. Structure: bones, muscles, strength, 2.) The muscle strength is proportionate to the amount of fat to muscle tissue. 3.) The tone of the muscles influences to a considerable extent the posture and functions of the bodily organs of an individual. Static stretching of the muscle contributes to the proper development of muscle tone. 4.) Abdominal muscles pay an important role in holding the abdominal viscera in place. The tone of the abdominal muscles governs the efficient functioning of the organs situated in the abdominal cavity. 2. 3. Psychological principles: interest

Educational Principles: 1.) the principle of Progression is vital to learning. It means performance of any activity from simple to complex and from known to unknown. This principle rests upon a sound neuro-muscular basis. Complex motor attainments. The learning of coordinated movement patterns is dependent upon the possession of sufficient amount of fundamental physical abilities such as muscular strength, flexibility, muscular endurance and cardio-respiratory endurance. This obvious relationship is sometimes ignored, but effective learning is possible only when this relationship is kept in mind. The whole programme of activities should therefore, be planned and conducted in the light of the principle of progression. 2.) Learning does not take pace unless there is some way for the performer to assess his/her relative success or failure. Although it is necessary to correct faulty performance, too many corrections at a time can confuse. The teacher should correct the most important fault first. Most corrections should be in the form of positive suggestions. Yogic principles Yogic practices are not exercise, any kind of violent action should be avoided during yoga practices. Esp. Asanas. They should be performed slowly and smoothly in order to influence the tonic system rather than the physical one. Particular postures should be comfortably maintained for some time with least effort. Effortless performance and relaxing as much as
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possible during the final position are the chief characteristics of the technique of Asanas. 2.) exercises Pranayamic practices are very different in purpose ad technique from the Breathing

3.) Yogic practices should not lead to undue fatigue. If there is fatigue it should be overcome by the practice of relaxation in Shavasana. 4.) All yogic practices should be performed according to ones own capacity and without competition with others. 5.) All yogic practices should lead to peace of mind. 6.) Any yogic routine should begin with psycho-physical relaxation, centering ones attention as one would in prayer, or actual recitation of some prayers. Above-mentioned principles will make us understand the students age, sex, physical health, interest motivation, need, their health background etc. by considering all the things in mind when teacher starts teaching everything is then clear in the mind of teacher. How to arrange a basic level class. One and a half hour Joint movement Lying on back Lying on abdomen Sitting Position Standing Position Sun Salutation Dead body pose 10- 15 minutes 15-20 minutes 5-7 minutes 15-20 minutes 10-15 minutes 5-7 minutes 10 minutes

Methods of teaching must be compatible with the goals sought or the outcomes expected. The purpose of any method is to create learning in the student. The teacher should know how a particular method he uses affects the students learning ability. The following are some of the basic methods of teaching: i. Lecture method 1.) Should begin on time and finish on time 2.) Should not beyond the topic 3.) Voice should be soft clear, not too strong or sharp 4.) Should use the whole body to express things clear, not only the mouth 5.) Should look thorough all the audience, not particular person or up and down. ii. Response-to-instruction method 1.) be sure that you have the attention of everyone in the class before any
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instructions are given. 2.) When a long explanation is needed it is best to have the class sit down and if necessary closer to the teacher. 3.) Make your instructions brief, perfectly clear and spoken slowly and distinctly. 4.) The instructions should be given for only one thing at a time. 5.) Try to sue different words and expressions to catch the attention of the students. For example if students do not understand the first time, use different words in repeating the instructions. 6.) Describe the technique and procedure of any activity before the students are actually asked to practice. iii. Question-answer or Group discussion method 1.) Encourage the students to ask their questions or address their comments to the group for discussion. 2.) Never discourage or ridicule any students question or contribution whatever small it may be 3.) Try to draw all students into discussion rather than a few who are always ready to talk. 4.) It is wise to limit the discussion to a few important points 5.) Exercise some control over the time spent on questions. Steer the discussion to important and relevant questions. Do not sacrifice valuable time on those points that are not important. iv. 1.) 2.) Demonstration method Demonstration must be correct Put important points clear

How to arrange an intermediate and advanced level class. One and a half hour Sun Salutation Standing Position Inverted Posture Sitting Position Lying on abdomen Lying on back Dead body pose 10-15 minutes 20-25 minutes 5-7 10-15 minutes 5-7 minutes 10 minutes 10 minutes

If dont have enough time for lying on abdomen, skip it, turn to lying on back directly, but do backward bending in this postion, like bridge or wheel pose. Till today, we studied meaning and scope of teaching methods and difference sources of teaching methods. Now, in this chapter we study how to deal a skillful class. Because students really cause trouble when they are interested and when suitable lesson content is presented in a competent and
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stimulating fashion. It is the duty of teacher, on that time, to satisfy student. This develops social consciousness in students and an awareness of their responsibility to the group. The students of participants of yoga may be grouped under the following headings: Group division Beginners Beginners are always need particular attention. Their body has not trained like the old practioneers. So they need special attention. Experienced and advanced Teacher should be experienced and have proper knowledge. The things are changing day by day. A lot of researches are going on everywhere and every time. Teacher should have to be gone through all that and included in the teaching. Special attention group So many peoples used to come to the classes with some special ailments. Teacher is responsible to look after all that. Even as per the basis of sex i.e. males and females. All these individuals need special attention which is possible in a homogeneous group but not in a heterogeneous group. Give the progressive teaching Class content should have a slight change each time, but not to change all the content in one time. Progress is the nature of human being. The teaching method should be progressive. Deal with difficult students: how to deal with inattentive, talkative or difficult students. Try not mix your self with the people who make the class disturb. Try you best to control them one or two time. But if they dont understand leave them, and focus on other students. Dont loose all the time with this type of student. Otherwise whole class will be disturbed.

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