PART – I: THEORY

Unit – 1:

1. Introduction to Yoga and Yoga practices.

What is Yoga?
Yoga is essentially a
Spiritual discipline based on an extremely subtle Science which focuses on bringing
harmony between mind and body.
It is an art and science for healthy living.
The word "Yoga" is derived from the Sanskrit root yuj meaning "to join", "to yoke" or "to
unite".
According to Yogic scriptures, the practice of Yoga leads to the union of individual
consciousness with universal consciousness.
According to modern scientists, everything in the universe is just a manifestation of the same
quantum firmament. One who experiences this oneness of existence is said to be "in Yoga" and is
termed as a yogi who has attained a state of freedom, referred to as Mukti, nirvāna, kaivalya or
moksha.
"Yoga" also refers to an inner science comprising of a variety of methods through which
human beings can achieve union between the body and mind to attain self-realisation.

The aim of Yoga practice (sādhana) is to overcome all kinds of sufferings that lead to a
sense of freedom in every walk of life with holistic health, happiness and harmony .

Brief history and development of Yoga

The science of Yoga has its origin thousands of years ago, long before the first religion or
belief systems were born.
According to Yogic lore, Shiva has seen as the first yogi or ādiyogi and the first guru or
ādiguru.
Several thousand years ago, on the banks of Lake Kantisarovar in the Himalayas, ādiyogi
poured his profound knowledge into the legendary saptarishis or "seven sages".
These sages carried this powerful Yogic science to different parts of the world including Asia,
the Middle East, northern Africa and South America. Interestingly, modern scholars have
noted and marveled at the close parallels found between ancient cultures across the globe.
However, it was in India that the Yogic system found its fullest expression. Agastya, the
saptarishi who travelled across the Indian subcontinent, crafted this culture around a core
Yogic way of life.
Yoga is widely considered as an "immortal cultural outcome" of the Indus Sarasvati Valley
Civilisation – dating back to 2700 BC – and has proven itself to cater to both material and
spiritual uplift of humanity.
A number of seals and fossil remains of Indus Saraswati Valley Civilisation with Yogic motifs
and figures performing Yoga sādhana suggest the presence of Yoga in ancient India.
The seals and idols of mother Goddess are suggestive of Tantra Yoga. The presence of
Yoga is also available in folk traditions, Vedic and Upanishadic heritage, Buddhist and Jain
traditions, Darshanas, epics of Mahabharata including Bhagawadgita and Ramayana, theistic
traditions of Shaivas, Vaishnavas and Tantric traditions.
Though Yoga was being practiced in the pre-Vedic period, the great sage Maharishi
Patanjali systematised and codified the then existing Yogic practices, its meaning and its
related knowledge through Patanjali's Yoga Sutras.
After Patanjali, many sages and Yoga masters contributed greatly.
Today, everybody has conviction about Yoga practices towards the prevention of disease,
maintenance and promotion of health.

The Fundamentals of Yoga

Yoga works on the level of one's body, mind, emotion and energy. This has given rise to
four broad classifications of Yoga:
1. Karma Yoga where we utilise the body;
2. Jnāna Yoga where we utilise the mind;
3. Bhakti Yoga where we utilise the emotion and
4. Kriya Yoga where we utilise the energy.
Each system of Yoga we practice falls within the gamut of one or more of these categories.
Every individual is a unique combination of these four factors. Only a guru (teacher) can
advocate the appropriate combination of the four fundamental paths as is necessary for
each seeker. "All ancient commentaries on Yoga have stressed that it is essential to work
under the direction of a guru."

Traditional schools of Yoga

The different philosophies, traditions, lineages and guru-shishya paramparas of Yoga led to
the emergence of different traditional schools. These include Jnāna Yoga, Bhakti Yoga,
Karma Yoga, Pātanjala Yoga, Kunḍ ạlini Yoga, Haṭha Yoga, Dhyāna Yoga, Mantra Yoga, Laya
Yoga, Rāja Yoga, Jain Yoga, Bouddha Yoga etc. Each school has its own approach and
practices that lead to the ultimate aim and objectives of Yoga.

Yogic practices for health and wellness

The widely practiced Yoga sadhanas are: Yama, Niyama, Āsana, Prānāyāma, Pratyāhara,
Dhārana, Dhyāna, Samādhi, Bandhas and Mudras, Shatkarmas, Yuktāhāra, Mantra-japa,
Yukta-karma etc.
Yamas are restraints and Niyamas are observances.
These are considered to be pre-requisites for further Yogic practices.
Āsanas, capable of bringing about stability of body and mind, "kuryat-tadasanam-
sthairyam", involve adopting various psycho-physical body patterns and giving one an ability
 to maintain a body position (a stable awareness of one's structural existence) for a
considerable length of time.
Prānāyāma consists of developing awareness of one's breathing followed by willful
regulation of respiration as the functional or vital basis of one's existence. It helps in
developing awareness of one's mind and helps to establish control over the mind. In the
initial stages, this is done by developing awareness of the "flow of in-breath and out-breath"
(svāsa-prasvāsa) through nostrils, mouth and other body openings, its internal and external
pathways and destinations. Later, this phenomenon is modified, through regulated,
controlled and monitored inhalation (svāsa) leading to the awareness of the body space
getting filled (puraka), the space(s) remaining in a filled state (kumbhaka) and it getting
emptied (rechaka) during regulated, controlled and monitored exhalation(prasvāsa).

Pratyāhara indicates dissociation of one's consciousness (withdrawal) from the sense

organs which connect with the external objects.

Dhārana indicates broad based field of attention (inside the body and mind) which is usually
understood as concentration.
Dhyāna (meditation) is contemplation (focused attention inside the body and mind) and
Samādhi (integration).

Bandhas and Mudras are practices associated with Prānāyāma. They are viewed as the
higher yogic practices that mainly adopt certain physical gestures along with control over
respiration. This further facilitates control over mind and paves way for higher Yogic
attainment. However, practice of dhyāna, which moves one towards self-realisation and
leads one to transcendence, is considered the essence of Yoga Sādhana.

Śaṭkarmas are detoxification procedures that are clinical in nature and help to remove the
toxins accumulated in the body.

Yuktāhāra advocates appropriate food and food habits for healthy living.

2. Guiding principles to be followed by Yoga practitioners.

A Yoga practitioner should follow the guiding principles given below while performing Yogic
practices:

Before The Practice

I. Śauca means cleanliness - an important prerequisite for Yogic practice. It includes

cleanliness of surroundings, body and mind.
II. Yogic practice should be performed in a calm and quiet atmosphere with a relaxed body
and mind
 III. Yogic practice should be done on an empty stomach or light stomach. Consume small
amount of honey in lukewarm water if you feel weak.
IV. Bladder and bowels should be empty before starting Yogic practices.
V. A mattress, Yoga mat etc. should be used for the practice.
VI. Light and comfortable cotton clothes are preferred to facilitate easy movement of the
body.
VII. Yoga should not be performed in state of exhaustion, illness, in a hurry or in acute
stress conditions.
VIII. In case of chronic disease/ pain/ cardiac problems, a physician or a Yoga therapist
should be consulted prior to performing Yogic practices.
IX. Yoga experts should be consulted before doing Yogic practices during pregnancy and
menstruation.

During The Practice

I. Practice sessions should start with a prayer or invocation as it creates a conducive
environment to relax the mind.
II. Yogic practices shall be performed slowly, in a relaxed manner, with awareness of the
body and breath.
III. Do not hold the breath unless it is specially mentioned to do so during the practice.
IV. Breathing should be always through the nostrils unless instructed otherwise.
V. Do not hold body tightly, or jerk the body at any point of time.
VI. Perform the practices according to your own capacity.
VII. It takes some time to get good results, so persistent and regular practice is very
essential.
VIII. There are contra-indications/ limitations for each Yoga practice and such contra-
indications should always be kept in mind.
IX. Yoga session should end with meditation/ deep silence / Śhānti paṭha.

After Practice
I. Bath may be taken only after 20-30 minutes of practice
II. Food may be consumed only after 20-30 minutes of practice.

3. Introduction to Yogic Sukshma Vyayama & Sthula Vyayama and their relevance in Yoga
Sadhana.

4. Surya Namaskar: Its technique and health benefits.

Benefits of Surya Namaskar:

A. It improves the blood circulation of all the important organs of the body.

B. Improves the functioning of the heart and lungs.

C. Strengthens the muscles of the arms and waist.

 D. Makes the spine and waist more flexible.

E. Helps in reducing the fat around the abdomen and thus reduces weight.

F. Improves digestion.

G. Improves concentration power.

5. Introduction to Shatkarma and their importance in Yoga Sadhana.

https://yogiwithcoffee.com/shatkarma-complete-introduction/

6. Health benefits of Shatkarma.

Unit– 2:

7. Introduction to Yogasana.

Asanas: “Sthiram, Suktham Aasanam” (Patanjali)

“Hathasya prathamaangatvaadaasanam poorvamuchyate.

Kuryattadaasanam sthairyamaarogyam chaangalaaghavam.”

Having done asana, one attains steadiness of body and mind, freedom from disease and
lightness of the limbs. [Hatha Yoga Pradipika (1:7)]

So Lord Shiva taught 84 poses.

Gheranda-Samhita (17th century) describes 32 of these poses and
Hatha-Yoga-Pradipika (15th century) describes only 15.

8. Classification of Yogasana and sequencing.

Three Types of Asanas (Meditative, Relaxation and Cultural)

For practicing breathing exercises and meditation.

Meditative Poses:
01. Lotus pose (Padmasan)
02. Adept’s pose (Siddhasan)
03. Ankle lock pose (Swastikasan)
04. Easy pose (Sukasan)
05. Kneeling pose (Vajrasan)
06. Sitting upright in a chair (Mitrasana)

First of all, an erect spine will keep it in its natural curve. Keep the head, neck, and trunk in one
straight line.
Secondly, training the body to sit for long periods without movements reduces its metabolic
processes to a minimum. When the body is kept in a steady position for a long time, the mind
becomes free from all physiologic disturbances caused by physical activities of the body.

A straight spine helps the students to concentrate because in the straight position there is a
steady flow of nerve energy through the body which can be felt through the spine.

This nerve energy (prana) can be increased for spiritually awakening through breathing exercises
(pranayama) and concentration on the pranic flow in the spine which leads to the initiation and
practice of the ancient technique known as Shakti Kriya.

Relaxation Poses/Asanas
The asanas for relaxation are designed in a way that there is no need to contract any muscle. It
is important to practice them exactly so your body can come to a deep relaxation and is not just
lying on the floor.

Savasana or corpse pose (also used for yoga-nidra)

Garbhasana or child’s pose

Cultural Poses/Asanas
The Cultural Poses are the asanas that imitate various aspects of God in the form of animals and
divine states of being.

Three Phases of Cultural Poses/Asanas:

a) Coming into the position

b) Holding the position

c) Getting out of the position

This group contains by far the largest amount of Asanas. It is said that there are 84 lakhs (8.4
million) yoga postures. Of these, 84 are more important.

The Seven Groups of the Cultural Poses/Asanas:

01. Dynamic sequences – such as the sun salutation

02. Inverted postures – such as the headstand or the shoulder stand

03. Forward bending postures – such as the sitting forward bend aka Paschimottanasana

04. Backward bending postures – such as the cobra , locust , or bow poses

05. Twisting postures – such as the half spinal twist

 06. Sideward bending postures – such as the triangle pose

07. Standing postures including balancing poses – such as the tree pose

9. Yogasana: principles, salient features.

The five General principles of Yoga practice are:

01. Proper Exercise – Asanas

02. Proper Breathing – Pranayama
03. Proper Relaxation – Savasana
04. Proper Diet – Vegetarian
05. Positive Thinking & Meditation – Vedanta and Dhyana

10. Yogasana: Importance of alignment and relaxation during the practice.

Proper alignment will provide you with the maximum support and least amount of
physical strain. It will also increase overall health and vitality.

Below are eight major benefits of good posture alignment:

1) Keeps bones and joints in the correct alignment so that muscles are being used
properly.

2) Helps decrease the abnormal wearing of joint surfaces that could result in arthritis.

3) Decreases the stress on the ligaments holding the joints of the spine together.

4) Prevents the spine from becoming fixed in abnormal positions.

5) Prevents fatigue because muscles are being used more efficiently, allowing the body
to use less energy.

6) Prevents strain or overuse problems.

7) Prevents backache and muscular pain.

8) Contributes to a good appearance.

11. Health benefits of Yogasana.

There are amazing health benefits for the disciplined practice of Yoga poses for long term with
proper guidance of well qualified and experienced yoga teachers.
 1. Boost Immunity The enhanced circulation in experienced various yoga poses leads to the
promotion of the lymphatic activities and this brings the boost on the immune system in our
body which is helpful in the development of resistance and prevention of the diseases.
2. Detoxification The warm blood in the practice of yoga poses brings the great impact on the
elimination of different types of toxins from the body. The profuse sweating also enhances the
natural detoxification of the mind and body.
3. Health The physical and mental health, steadiness and the feeling of well-being and lightness
are the important advantages of regular asana practice. They are very effective in the
establishment of the equilibrium conditions among psycho physiological-neuro muscular and
glandular mechanisms of our body.
4. Metabolism The practice of asana plays a significant role in the promotion of body
metabolism. There is an effective absorption and assimilation of the nourishment as well as
elimination of the wastes from the body.
5. Peace of Mind The fickleness of the mind and restless nature are eliminated through the
practices of yoga poses. This is key factor for the peace of mind, one pointedness and
concentration. This collective experience brings the best possible mental health to the
practitioners.
6. Postural Health Asanas are efficient in the development of the postural health .The ideal
body postures prevent the common implication of the postural defects such as back pain and
neck pain. They relive the disturbances of the rhythm of the muscle tone which are the main
causes of tremor and instability of the limbs in the body.
7. Productivity The practitioner of Asana enjoy the higher productivity as they help in
synchronization of the mind and body for better neuro muscular coordination experiences .
8. Strength and Flexibility There are free movements of various joints, the traction effects of
different muscles and tendons and ligaments using the synergistic and antagonistic mechanisms
in order to enjoy the great strength and flexibility.
9. Stress Management There is deep relaxation from the physical, mental and emotional
relaxation from the practice of yoga poses which are good for the effective stress management.
10. Weight management Asana practices are effective for the endocrinal harmony, well
balanced lipid profile, healthy metabolism as well as deep state of mental relaxation. These
factors contribute a lot for the prevention of obesity and healthy body weight management.

12. The role of Yogasana in diseases prevention and health promotion.

Unit – 3:
13. Mechanism of breathing.
14. Pranayama: Its principles and types.
15. Health benefits of Pranayama.
16. Bandha and Mudra: Techniques and their role in Yoga Sadhana.
17. Practices leading to Dhyana (Meditation).
18. Dhyan a great tranquilizer.

Unit – 4:
19. Concept of Wellness and Well-being.

Health, as defined by the World Health Organization (WHO), is "a state of complete physical,
mental and social well-being and not merely the absence of disease or infirmity."
आयु र्वेद:
सम दोष सम अग्नि सम धातु मल ग्नियाा
प्रसन्न आत्म इन्दया स्वास्थ इग्नतग्निग्नध यते ।

त्रिदोष: र्वात, ग्नित्त, िफ।

धातु : आयु र्वेद िे मौग्नलि ग्नसद्धान्‍तोों में सप्‍त धातुओ ं िा बहुत महत्‍र्व है । इनसे शरीर िा धारण होता
है , इसी िारण से इन्हें 'धातु ' िहा जाता है (धा = धारण िरना)। ये सों ख्‍या में सात हैं -
1- रस धातु
2- रक्‍त धातु
3- माों स धातु
4- मेद धातु
5- अस्स्थ धातु
6- मज्‍जा धातु
7- शुक्र धातु
सप्‍त धातु यें र्वाताग्नद दोषोों से िुग्नित होोंती ों हैं । ग्नजस दोष िी िमी या अग्नधिता होती है, सप्‍त धातु यें
तदनुसार रोग अथर्वा शारीररि ग्नर्विृग्नत उत्‍िन्‍न िरती हैं । आधु ग्ननि आयु र्वेदज्ञ सप्‍त धातुओों िो
'िैथोलाों ग्नजिल बे ग्नसस्‍आों फ ग्निसीजेज' िे समतु ल्‍य मानते हैं ।

मनुष्य िे शरीर िी आयु , र्वणा, बल, स्वस्थता, उत्साह, शरीर िी र्वृ स्द्ध, िास्ि, ओज,ते ज, अग्नियााँ और प्राण ये
सिी दे ह िी अग्नि (िाचि अग्नि)िे प्रबल होने िर ही स्स्थर रहते हैं | यग्नद जठराग्नि शाों त हो जाये
(नष्ट हो जाय) तो मनुष्य िी मृत्यु हो जातीहै और जठराग्नि में ग्नर्विृग्नत आ जाय तो मनुष्य रोगी हो
जाता है । इसग्नलये अग्नि िोआयु ,र्वणा , बल आग्नद िा मूल िहा गया है ।

अग्नि िे १३ प्रिार हैं

१।िाचिाग्नि या जठाराग्नि
२।सात धातर्वाग्नि
३।िााँ च िू ताग्नि

अग्नि िे िाया :- प्रग्नतक्षण, शारीररि धातु ओों िा क्षय होता रहता है । उस क्षय िी िूग्नता िे ग्नलये
आहार िी आर्वश्यिता होती है । जब आहार द्रव्य िाचिाग्नि द्वारा िग्नचत होता है , तब रस धातु िा
ग्ननमाा ण होता है और इसिे बाद धातु ओों िी सात धात्वाग्नियोोंद्वारा िाचन होिर िोषण रूि बनता है ,
ग्नजनिे द्वारा शरीर िा िोषणआयु , बल,र्वणा , िास्ि आग्नद िी स्स्थग्नत बनी रहती है । ग्नििु जब िाचिाग्नि
में ही ग्नर्विृग्नत आ जातीहै तो ग्नर्विृत रस िे ग्ननमाा ण होने िर सिी धातु एाँ ग्नर्विृत हो जाती है ।

For a health body:

1. Lightness of body,
2. Calmness of mind,
3. Slowness of breathing,
4. Relaxation in actions,
5. Awareness and peacefulness
6. Control on emotions

Basic yoga approach for healthy living:

1. Breathing rectification,
2. Schedule rectification: ग्नदनचयाा , राग्निचयाा , ऋतु चयाा
 जागरण , हाथोों िा दशान, धरती िा स्पशा, उषिान , 2 ग्लास िानी
3. Diet:
(1) Quality,
(2) Quantity,
(3) State of mind,
(4) Place and time,
(5) सत रज तम
4. Yoga practice:

20. Yogic concept of Wellness and Asthanga Yoga of Patanjali.

Yoga is a holistic science of life, which deals with physical, mental, emotional and spiritual
health.
Various yogic concepts like Vasudeva kudumbakam, Chaturvidha purusharthas, Chatur ashrama,
Pancha klesha, Nishkama karma, Samatvam, Vairagya and others enable us to live as healthy a
life as possible in a dynamic state of wellbeing.
The regular practice of Yoga helps to reduce the levels of physical, mental and emotional stress
and emphasize right thought, right action, right reaction and right attitude.

Eight limbs of yoga of Patanjali’s Ashtanga yoga have encompassed all the dimensions of
health. The Yama and Niyam: five dos and five don’ts help us better personal and social
relationships as social beings.
The five don’ts (Pancha Yama) are non-violence (ahimsa), truthfulness (satya), non-stealing
(asteya), proper channeling of creative impulse (brahmacharya) and non-covetedness
(aparigraha) and

Five dos (Pancha niyama) are cleanliness (saucha), contentment (santhosha), leading a
disciplined life of austerity (tapas), introspectional self-analysis (swadhyaya), and developing a
sense of gratitude to the divine self (ishwar pranidhana).

Every attempt to follow these dos and don’ts will transform one into a better person, and family
and society would accept him as a valuable person. These values have a high potential to
improve one’s social health and bring happiness to life. The practice of asana and pranayama
can take care of physical health.

Hathyoga Pradipika (classical text on the practice of yoga) describes eighty-four Asanas, and one
or the other asana can be used to stimulate each part of the body. Asanas may be performed as
physical exercise; they are different in terms of “placing the physical body in positions that
cultivate awareness, relaxation and concentration”.

Though hath yoga has given eight pranayamas but more than 20 pranayamas are in trend.
Regular practice of pranayama helps regulate our emotions and stabilize the mind.
Pratyahara kriyas help to distance our self from the sensory objects and can avoid the causation
of stress.
Dharana helps to focus our mind on the right ideals and pursue our goals in a spirit of selfless
and skilful actions (“nishkama karma and karmashu koushalam”). Practising dharana can help in
the development of clarity of thought by achieving mental balance and better reaction to the
opposites.
Yoga produces proper sleep patterns, a subjective feeling of wellness, proper attitudes and
increased production at work. Thus, it will inculcate the mental health and in turn, lead to
Dhyana and Samadhi are remedies for attaining spiritual health.

Dhyana commonly referred as meditation is studied most in the scientific literature as the
solution of psychological ailments and unbearable stress and agony which are beyond the scope
of modern medicine.

Samadhi or enlightenment is the final destination of the journey of the yogic path where one
can feel the one-ness with supreme energy. The person will reach the level of spiritual realm
where one can tackle all emotions and worldly affairs with ease and comfort without losing
calm.
The scientific studies also have shown that yogic practices are useful in attaining health and
wellness. Yoga, accompanied by breath control increases cardiac output, decreases hepatic and
renal blood flow, increases cerebral blood flow, decreases heart rate, and decreases diastolic
blood pressure.8-11 Various scientists have documented that respiratory parameters improve
after Yoga, increase in FVC, FEV1, and PEFR, increase in tidal volume, an increase in expiratory
and inspiratory pressures, increase in holding time and decrease in respiratory rate.12-14 Deep
and slow breathing strengthen the respiratory muscles, increase their compliance, increase the
oxygen intake and its diffusion in the lung, and ultimately lead to increase in the ventilatory
perfusion.15 Yoga practices affect higher functions of the central nervous system like
perception and planning, execution, and learning and memory.16-21 It shifts the autonomic
balance towards parasympathetic limb.22 Yoga influences cognition by increasing perceptual
sensitivity, stunting of undesired stimulus, and changing disoriented perception.23 Yoga is a
lifestyle as well as a philosophy which gives the process to achieve harmonious personality. The
aim of Yoga is the blending of mind with the body so that they function coherently. The yogic
postures appear to have been devised primarily to influence and rehabilitate the vital organs
without giving fatigue to the muscles. So they consume little energy and produce physiological
benefits to the body. Thus, Yoga is a systematic process of gaining momentum to achieve a man
in his entirety.

21. Yogic concept of Ahara (Diet & Nutrition)

Gita classifies 3 types of Yogic Diet:

Sattvic diet:
“Those that increase lifespan, mental essence, strength, health, comfort, and pleasantness, that
are flavorful, Unctuous, stable, and satisfying to the heart are the foods that are favored by
sattvic.”
Sattvic diet is also referred to as Yogic diet. It is considered as natural state of unprocessed
food that which is fresh and free from any additives or preservatives. Sattvic diet should be
consumed in its natural form as possible, i.e. raw, steamed or very lightly cooked. Sattvic diet
comprises of Whole grains (carbohydrates), Pulses, lentils, nuts and seeds (proteins), Fresh
fruit and vegetables (vitamins and minerals), Herbs, Natural sweeteners such as honey (in
small amounts), etc.

Rajasic diet:
“Bitter, sour, salty, excessively hot, pungent, dry, and burning are the foods favored by rajsic,
causing discomfort, depression and illness.” (Bhagavad Gita, XVII, 9)

Rajasic items of food should be refrained in a yogic diet; they include: Caffeinated drinks such as
tea and coffee, overly processed food, artificial additives in food. Hot chilli or anything that can
irritate the mucous membranes. Garlic, onion, mushrooms, etc.

Tamasic diet:
“Not fully cooked, flavorless, smelly, stale, leftover by others, not fit as an offering is the food
flavored by the tamasic.”

Tamasic diet contains food items which are heavy and cause fatigue or lethargy in a person.
Such foods are best avoided by people suffering from chronic ailments or depression. Tamasic
diet includes food items like: Red meat, Alcohol, Stale or rotten foods, Overripe or unripe
fruits, Burnt food, overly processed foods, Fermented food, Deep fried food.

Basis of yogic Diet

Various yogic scriptures identify food items to be as Pathya (wholesome) and Apathya
(unwholesome) food and forms basis of Yogic diet.

Apathya/ Un-Wholesome food:

The foods which are prohibited (for the yogi) are: those which are bitter, sour, pungent, salty,
heating, green vegetables (other than those ordained), sour gruel, oil, sesame and mustard,
alcohol, fish, flesh foods, curds, buttermilk, horse gram, oil cakes, asafetida and garlic.

Unhealthy diet should not be taken, that which is reheated after becoming cold, which is dry
(devoid of natural oil), which is excessively salty or acidic, stale or has too many (mixed)
vegetables. Pathya/Wholesome food: The most conducive foods for the yogi are: good grains,
wheat, rice, barley, milk, ghee, brown sugar, sugar candy (crystallized sugar), honey, dry ginger,
patola fruit (species of cucumber), five vegetables, mung and such pulses, and pure water.

The yogi should take nourishing and sweet food mixed with, ghee and milk; it should nourish the
dhatus (basic body constituents) and be pleasing and suitable.

Yogic scriptures strongly discourage habit of Over-eating and encourage moderation of diet.
Yogic literature treading on the Indian philosophy ‘अग्नत सर्वा ि र्वजायेत्’ i.e. excess of anything is
bad; it strongly recommends diet should be taken in moderation and overeating should be
avoided at all cost. Also, Higher Yogic practices such as meditation and pranayama are done
while sitting for long hours for which light and easily digestible food is more pertinent. Some of
the similar discussions are made as under: Shrimadbhagvadgita also lays emphasis upon the diet
according to yoga

“Naatyashyantastu yogosti na chaikantamanashanathah

Na chatiswapnashilasya jagraatau naiv chaarjun”
(Shrimadbhagvadgita- 6/16)
There is no yoga for a person who eats much or who eats nothing at all for one who is inclined
to excessive sleep or one who awakes altogether, O Arjuna.

“Atyaaharah pryascha prajalpo niyamagrah

Jansanghascha laulyam cha shadbhiryogo vinashyati”
(Hathapradipika 1/15)

Yoga gets futile by over-eating, over-exertion, talking too much, severe austerity, public contact,
and fickleness (of mind).

“Pratahsnanopvasadi kayaklesavidhim tatha

Ekaharam niraharam yamante ca na karayet”
(Gheranda Samhita 5/31)

He should avoid early morning bath, fasting, etc. or anything that causes fatigue. Similarly, he
should avoid eating once a day, or not eating at all or eating again within three hours.

“Annen puryedardha toyen tu tritiyakam

Udarasya turiyaansham sankrakshedvayucharne”
(Gheranda Samhita- 5/22)

One should fill half the stomach with food food, one quarter with Water and the fourth quarter
should be reserved for the movement of the air.

Timing of Yogic diet

The order of timing, spacing of meals at what intervals and breathing through which nostril
should be dominant while eating. Such guidelines are also the mainstay of these yogic
scriptures. Some of the guidelines are discussed here as under:

Avoid early morning bath, fasting, etc. or anything that causes fatigue. Similarly, avoid eating
once a day, or not eating at all or eating again within three hours. (Gheranda Samhita-5/31)

When the air enters the sun energy channel, it is the proper time for the Yogi to take his food
(i.e, when the breath flows through the pingala/ right nostril); when the air enters the moon,
he should go to sleep (i.e., when the breath flows through the left nostril or the ida). (Shiva
Samhita- 3/36)
The Yoga (pranayama) should not be practiced just after the meals, or when one is very
hungry; before beginning the practice, some milk and butter should be taken. (Shiva Samhita-
3/36)
Attitude while consuming food
Yogic scriptures not only shed light on what food group is conducive for yogic practices they also
talk about the Manasthithi (mental attitude) with which a person should consume his/her
meals. This mental attitude brings positive changes into the biochemistry of a person.

Swami Swatmaram says, “Eating sweet and unctuous food offered to the almighty leaving one
quarter (of the stomach) empty this is known as Mitahara” (Hathapradipika-1/58).

Maharishi Gheranda says, “They call that Mitahara which is pure, sweet, lubricated and fills only
half the stomach and which is palatable and is eaten to please the god”. (Gheranda samhita-
5/21)

Effect of Mitahara (Yogic diet)

Yogic diet does not limit its positive impact to physical health but also brings harmony to a
person’s state of mind.

“Ahaarshudhau satvashudhih satvashudau dhruvasmritih

smritilambhesarvagranthinaam vipramoksha”

(Chandogya Upanishad-7/26/2)

If the food is pure then pure will be the essence of the body, purity of physical body leads to
stability of memory and if the memory becomes stable a person will not suffer mental conflicts.

Shiva Samhita rightly explains the Vipaka (after taste) of the types of food has on different levels
of the body after their digestion. Of the four kinds of food (i.e., that which is chewed, that
which is sucked, that which is licked and that which is drunk), which a man takes, the chyle fluid
is converted into three parts. The best part (or the finest extract of food) goes to nourish the
linga sharira or subtle body (the seat of force). The second or middle part goes to nourish this
gross body composed of seven dhatus (humours).

The third or the most inferior part goes out of the body in the shape of excrement and urine.
The first two essences of food are found in the nadis, and being carried by them, they nourish
the body from head to foot.
Father of modern medicine science -Hippocrates statement “Let food be thy medicine and
medicine be thy food” also supports this idea of Taittiriya Upanishad. In taittriya Upanishad
food is considered as a medicine- “Aushadhibhyah annam” The Taittiriya tells us that there was
thus the creation down to the earth, and from the earth arose vegetation of various kinds, herbs
or aushadhis which became the diet of the individual, the Purusha,
Generally, Yogic diet is of vegetarian (Sattwik) type which is easily digestible and keeps one full
of energy and healthy. “The health advantages of a vegetarian diet include a lower risk of heart
disease, type 2 diabetes, obesity, and colon cancer. Vegetarians generally have lower blood
pressure and cholesterol readings as well”.
Conclusion:
Yogic diet is specifically designed for yogic practices such that a Yogic practitioner does not get ill
and throughout his practice he/she remains healthy.

Yogic diet is mainly of vegetarian type. This type of diet also finds its basis in the thought of
ahimsa (non-violence) the first Yama (Self-restraint) and Niyama (Personal observances)
especially, Shaucha(cleanliness/ Purity) and Santosha (contentment) of sage patanjali’s eight-
fold path of Yoga. Thus, yogic diet is primarily vegetarian, moderate and pure (unprocessed and
unadulterated).

People having sedentary lifestyle can be immensely helped if they along with their regular Yogic
practices also follow Yogic diet. As yogic scriptures say that certain dietary precautions are kept
under consideration before practicing various Yogic practices.

22. Yogic lifestyle (Ahara, Vihar, Achar, Vichar).

The four-pillar Yoga approach to live well
1. Ahar – what we eat, how much we eat and how we eat,
2. Vihar – our rest / recreation time, our routines including Niyamas,
3. Achar – our conduct with the external world – which is in fact is the first step of the
8-fold path i.e. Yamas – Ahimsa (non-violence), Satya (Truth), Asteya (non-stealing),
Brahmacharya (moderation in seeking pleasures), Aparigraha (non-stealing) and
4. Vichar – our goals in life, our school of thought.

23. Yogic attitudes (Maitri, Karuna, Mudita and Upeksha) and practices for Mental Wellbeing.

The Mind Becomes Purified By The Cultivation Of Feelings Of Amity, Compassion,

Goodwill and Indifference Respectively Towards Happy, Miserable, Virtuous, And Sinful
Creatures.

"By practicing the habits of friendliness, compassion, happiness and virtues and by being
indifferent to misery and sinful vices, your mind is pleasant."
-Patanjali Yoga Sutra #33

24. Role of Yama and Niyama for Psychosocial wellbeing.

PART – II: PRACTICALS

Practice of the following Yogic practices with brief theoretical knowledge about their
importance of name, the
technique, salient points, precautions to be taken and advantages of each of the following Yogic
practices, e.g. Surya
Namaskar, Shatkarma, Yogasana, Pranayama, Bandha& Mudra and practices leading to
Meditation.
UNIT –I
1.1 Prayer
1.2 Recitation of Hyms.

UNIT – II Yogic Sukshma and Sthool Vyayama (Chālana Kriyas)

SukshaVayayma
2.1 Griva Shakti Vikasaka I
2.2 Griva Shakti Vikasaka II
2.3 BhujaValli Shakti Vikasaka
2.4 PurnaBhuja Shakti Vikasaka
2.5 VakshaSthala Shakti Vikasaka I
2.6 VakshaSthala Shakti Vikasaka II
2.7 Kati Shakti Vikasaka I
2.8 Jangha Shakti Vikasaka
2.9 Pindali Shakti Vikasaka

Sthoola Vyayayama

2.10Hridgati (InjanDaud)
2.11Sarvanga Pushti

UNIT – III Yogic Shat-karma (Shodhan Kriyas)

3.1 Kapalabhati
3.2 Neti (via Air, Water and Thread)
3.3 Dhouti (optional) kunjal
3.4 Agnisāra

UNIT – IV Yogasana:

4.1 Standing Postures:

Tadasana, Vrikshasana, Hasttottanasana, Ardha-chakrasana, Kati-chakrasana Pāda-hastasana,
Trikonasana

4.2 Sitting Postures:

Dandasana, Sukhasana, Padmasana, Vajrasana, Bhadrasana, Mandukasana, Vakrasana/ Ardha-
matsyendrasana,
Ustrasana, Shashakasna, Uttanamandukasana, Paschimottanasna, Purvottanasana, Kurmasana,
Gomukhasana, .

4.3 Prone line postures:

Makrasana, Bhujanasana, Shalabhasana, Dhanurasana

4.4 Supine Line Postures:

Uttana-padasana, Ardha-halasana, Pawanamuktasana, Setubandhasana, Sarala Matsyāsana,
Shavasana

UNIT – V Pranayama
5.1 Mechanism of correct breathing.

5.2 Abdominal breathing, Thoracic breathing, Clavicular breathing,

5.3 Yogic Deep breathing, Concept of Puraka, Rechaka and Kumbhaka

5.4 Bhedhana Pranayama; Suryabhedi and Chandrabhedi, Nadi Shodhana Pranayama

(Anuloma-
Viloma)

5.5 Bhramari and Sheetali Pranayama (Without Kumbhaka)

UNIT – VI Concepts and demonstrations of Bandha& Mudra

6.1 Bandha

Jalandhra Bandha, Uddiyana Bandha, Mula Bandha

6.2 Mudra
Yoga Mudra, Shanmukhi Mudra, Vipareetakarani Mudra & Simha Mudra

सों स्कृत शब्द मुद्रा िा अथा शरीर िे हार्विार्व (अोंग ग्नर्वन्यास) या प्रर्वृ ग्नत्त.
मुद्रा िे ग्नलए सों िूणा शरीर अथर्वा िेर्वल हाथोों िा उियोग होता है ।
मुद्रा िा योग्नगि साों सो िे साथ अभ्यास शरीर िे ग्नर्वग्निन्न अोंगो िो उत्तेग्नजत िर शरीर में प्राण िे प्रर्वाह
िो सचेतन िरता है ।
हठ योग प्रदीग्नििा में 10 मुद्राओों और घेरन्ड सों ग्नहता में 25 मुद्राओों िा र्वणा न है ।

उों गग्नलयााँ र्वास्तर्व में त्रिद् युत परिपथ बनाती हैं ग्नर्वग्निन्न मु द्राएँ ऊर्ाा के प्रिाह को त्रियंत्रित कि शरीर में
िृथ्वी, जल, र्वायु , अग्नि और आिाश (िोंचतत्व) िे सों तुलन िो प्रिाग्नर्वत िरती हैं
मुद्राएाँ तों ग्नििाओों से सों बोंग्नधत होने िे िारण मस्स्तष्क िी सहज सों रचना से एि सू क्ष्म सों बोंध स्थाग्नित
िरती हैं और मस्स्तष्क िे उन िागोों में अचेतन प्रग्नतग्नक्रयाओों िो प्रिाग्नर्वत िी िरती हैं। इस तरह
आों तररि ऊजाा सों तुग्नलत होिर सही ग्नदशा मे प्रर्वाग्नहत होने लगती है और सों र्वेदी अोंगो, ग्रों ग्नथयोों, तों ग्नििाओों
(sensory organs, glands, veins and tendons) िे िररर्वतान िो प्रिाग्नर्वत िरती है ।

UNIT – VII Practices Leading to Dhyana

7.1 Recitation of Pranava

7.2 Chanting of Hymns

7.3 Prana dharana, Antarmouna

योगसूि, ‘योग दशान’ िा मूल ग्रों थ है . यह छः दशानोों में से एि शास्त्र है |
छः दशान: साों ख्य(िग्निल), योग(ितों जग्नल), न्याय(गौतम), र्वै शेग्नषि (िणाद), मीमाों सा(जैग्नमग्नन) और र्वे दाि(बादरायण)

योगसू ि में त्रित्त को एकाग्र किके ईश्वर में लीन िरने िा ग्नर्वधान है । ग्नचत्त िी र्वृ ग्नत्तयोों िो चोंचल होने से रोिना
(ग्नचत्तर्वृ ग्नत्तग्ननरोधः) ही योग है । अथाा त मन िो िटिने न दे ना, िेर्वल एि ही र्वस्तु में स्स्थर रखना ही योग है ।

ितों जग्नल ने आत्मा और जगत् िे सों बोंध में साों ख्य दशान िे ग्नसद्धाों तोों िा ही प्रग्नतिादन और समथान ग्निया है ।
उन्होोंने िी र्वही पिीस तत्व माने हैं , जो साों ख्यिार ने माने हैं । इनमें ग्नर्वशे षता यह है ग्नि इन्होोंने िग्निल िी
अिेक्षा एि और छब्बीसर्वााँ तत्व 'िुरुषग्नर्वशे ष' या ईश्वर िी माना है , ग्नजससे साों ख्य िे 'अनीश्वरर्वाद' से ये बच गए
हैं ।

ितों जग्नल िा योगदशान, समाग्नध, साधन, ग्नर्विूग्नत और िैर्वल्य इन चार िादोों में ग्नर्विक्त है ।

समाग्नधिाद में यह बतलाया गया है ग्नि योग के उद्दे श्य औि लक्षण क्या हैं और उसिा साधन ग्निस प्रिार
होता है ।

साधनिाद में क्लेश, िमाग्नर्विाि और िमाफल आग्नद िा ग्नर्वर्वे चन है ।

ग्नर्विू ग्नतिाद में यह बतलाया गया है ग्नि योग िे अोंग क्या हैं , उसिा िररणाम क्या होता है और उसिे द्वारा
अग्नणमा, मग्नहमा आग्नद ग्नसस्द्धयोों िी ग्निस प्रिार प्रास्ि होती है ।

िैर्वल्यिाद में िैर्वल्य या मोक्ष िा ग्नर्वर्वे चन ग्निया गया है ।

(िमो िे आधार िर ग्नचत्त िी ग्ननम्नग्नलस्खत स्स्थग्नतयाों होती है - १। ग्नक्षि, २। मूढ़ ३। ग्नर्वग्नक्षि ४। एिाग्र ५।
ग्ननरुद्ध)

१। ग्नक्षि - मन ग्नर्वग्नर्वध ग्नर्वषयोों में ही उलझा रहता है । इश्वर ग्नर्वषयि ज्ञान िे ग्नलए िोई बौस्ददि शस्क्त और
इच्छा दोनोों ही नहीों होती है । रजो गु ण ग्नि प्रधानता होने िे िारण सदै र्व एि र्वस्तु से दू सरी र्वस्तु में िटिता
रहता है ।

२। मूढ़ - क्रोध, ग्ननद्रा , तन्द्रा , आलस्य , मूछाा आग्नद अर्वस्थाओों में जीर्वात्मा िो जब ग्नर्वशेष ज्ञान नहीों होता अथर्वा
ग्नर्वशेष ज्ञान नहीों िर िाता है । इस अर्वस्था में तमोगु ण प्रधान होता है । इस्न्द्रयोों िे ग्नर्वषयोों िर मोग्नहत होने िे
िारण तत्व ग्नचोंतन िी ओर ध्यान ही नहीों जाता । क्रोध इत्याग्नद िे र्वश में िाया िरता है । धमा अधमा िा
ग्नर्वर्वे ि नहीों रहता है ।

३। ग्नर्वग्नक्षि - ग्नजस अर्वस्था में मनुष्य ग्निसी ग्नर्वशेष ग्नर्वषय िर अिने ग्नचत्त िो एिाग्र िरने िा प्रयास िरता है
तो ग्नचत्त में िुछ एिाग्रता आती है ! िरिु र्वह स्स्थग्नत ग्निसी बाधि िारण से िों ग हो जाती है , ग्नचत्त ििी ििी
स्स्थर ििी ििी अस्स्थर होता है , उसिो ग्नर्वग्नक्षि अर्वस्था िहते हैं ! ििी ििी सत्व गु ण िा प्रिार्व आता है ।

४। एिाग्र - ग्नजस अर्वस्था में योगाभ्यासी ग्नर्वर्वे ि, र्वैराग्य, और अभ्यास से अिने ग्नचत्त िो योग िे ग्नलए अिेग्नक्षत
ग्निसी एि ग्नर्वषय अथर्वा र्वृ ग्नत्त में अग्नधिारिूर्वाि बहुत िाल ति स्स्थर िर लेता है , उसिो एिाग्र िहते हैं !
स्वप्न में िी स्स्थरता बनी रहती है । इसमें सत्व गु ण िा आग्नधक्य रहता है ।

५। ग्ननरुद्ध - मन एिाग्र होिर स्वयों िो िू ल जाता है , उस अर्वस्था में ग्नचत्त ग्नि समस्त र्वृ ग्नतयोों िा सत्व गु ण
िे आग्नधक्य से ग्ननरोध हो जाता है ! इसिो ग्ननरुद्ध अर्वस्था िहते हैं !

ग्नचत्त िी अनुिूग्नत उसिे ग्नक्रया िलािोों अथाा त िाया िरने िे तरीिे से होती है ग्नजसे र्वृग्नत्त िहते है । र्वृ ग्नत्त िे
िारण ही सु ख या दु ःख िा अनुिर्व होता है ग्नििु यह सदे र्व सत्य िो आर्वृ त्त िरती है । जब ति र्वृ ग्नत्तयााँ
रहती है , ग्नचत्त ग्नक्रयाशील है , ऐसा समझना चाग्नहए । ग्नचत्त िी र्वृ ग्नत्तयााँ प्रमुखतया िााँ च हैं - प्रमाण, ग्नर्विया य,
ग्नर्विल्प, ग्ननद्रा और स्मृग्नत।

(1) प्रमाण: जानने िा उिाय प्रमाण िहलाता हैं । प्रमाण िे तीन प्रिार है - प्रत्यक्ष, अनुमान और शब्द।
ज्ञानेस्न्द्रयोों िे द्वारा सीधे जो अनुिर्व होता है र्वह प्रत्यक्ष प्रमाण है । जब ग्निसी र्वस्तु िी सत्ता िा ज्ञान अन्य र्वस्तु
िे ज्ञान द्वारा प्राि हो र्वह अनुमान प्रमाण िहलाता है । िू र्वाज्ञान िे िश्चात होने र्वाला ज्ञान अनुमान है अथाा त जो
प्रत्यक्ष िर आधाररत हो । जब ग्निसी तथ्य िी सू चना शब्द अथर्वा ग्नलस्खत माध्यम से प्राि होती है तो उसे शब्द
प्रमाण िहते है ।
(2) त्रिपयाय: गलत आिास िो ग्नमथ्याज्ञान अथाा त ग्नर्विया य िहते हैं । इसिे अोंतगा त सों शय या भ्रम िो ले सिते
हैं । जैसे रस्सी िो दे खिर हम उसे साों ि समझने िी िू ल िरते रहें । ग्नर्विया य अग्नर्वद्या, अस्स्मता,राग, द्वे ष और
अग्निग्ननर्वे श इन िाों च क्लेशोों से यु क्त है ।
(3) त्रिकल्प: ग्नजसिे ग्नर्वषय में असमोंजस हो और उसिी मन से िल्पना िी जाए उसिो ग्नर्विल्प िहते है ।
शब्दज्ञान अथाा त् सु नी-सु नाई बातोों िर िदाथा िी िल्पना अथाा त अयथाथा ग्नचोंता िरना ही ग्नर्विल्प र्वृ ग्नत्त है । इसमें
व्यस्क्त र्वता मान से अलग होिर अिने एि सों सार िा ग्ननमाा ण िर दु खोों िो ग्ननग्नमात िर लेता है ।
(4) त्रिद्रा: ग्नर्वषयागत बोध िा अिार्व ग्ननद्रा है । नीोंद में िी ग्नचत्त िी समस्त र्वृ ग्नत्तयाों सग्नक्रय रहती है तिी अच्छे
और बु रे स्वप्न आते हैं ।
(5) स्मृत्रत: सों स्कारजन्य ज्ञान है , ग्नजन अनुिूग्नतयोों िो हम िू ल नहीों िाते हैं या अनुिर्व में आए ग्नर्वषयोों िा बार
बार स्फुररत होना स्मृग्नत है । अच्छी या बु री घटनाओों िी स्मृग्नत रहने से क्लेश उत्पन्न होते हैं ।

प्रथम दो र्वृ ग्नत्तयोों िा सम्बन्ध र्वाह्य िररस्स्थग्नतयोों से है और अोंग्नतम तीन िा आतों ररि । मन इधर- उधर
स्वािर्वतः इन्ही र्वृ ग्नत्तयोों में तब ति िटिता रहता है , जब ति ग्नि उसिो प्रग्नशग्नक्षत नहीों ग्निया जाए । र्वृ ग्नत्तयोों िे
रहते सत्य िो जाना नहीों जा सिता इसग्नलए अनिा ग्नर्वलय िरना अग्ननर्वाया है । र्वृ ग्नत्तयोों िे ग्ननरोध िे ग्नबना
ईश्वर सम्बन्धी ग्नर्वषयोों िो सम्यि रूि से ग्रहण नहीों ग्निया जा सिता । इसिे ग्नलए शरीर और मन दोनोों िा
प्रग्नशक्षण अग्ननर्वाया है । र्वृ ग्नत्तयााँ िूर्वा सों स्कारोों और र्वता मान में ग्रहण ग्निये जाने र्वाले ग्नर्वषयोों से प्रिाग्नर्वत होती है ।
यम, ग्ननयम, आसन, प्रत्याहार शारीररि प्रग्नशक्षण िा अोंग है जो ग्नि र्वता मान र्वृ ग्नत्तयोों िो सोंतुग्नलत िरती है । मन
िा प्रग्नशक्षण प्राणायाम, धारणा और ध्यान िे द्वारा ग्निया जाता है , इससे िूर्वा जन्म िी र्वृ ग्नत्तयााँ रूिाों तररत होती है
।

ितों जग्नल ने ग्नचत्त िी ग्नक्षि, मूढ़, ग्नर्वग्नक्षि, ग्ननरुद्ध और एिाग्र ये पाँ ि प्रकाि मािी है , ग्नजनिा नाम उन्होोंने
'ग्नचत्तिू ग्नम' रखा है ।
उन्होोंने िहा है ग्नि आरों ि िी तीन ग्नचत्तिू ग्नमयोों में योग नही ों हो सिता, िेर्वल अोंग्नतम दो में हो सिता है । इन
दो िू ग्नमयोों में सों प्रज्ञात और असों प्रज्ञात ये दो प्रिार िे योग हो सिते हैं ।

ग्नजस अर्वस्था में ध्येय िा रूि प्रत्यक्ष रहता हो, उसे सों प्रज्ञात िहते हैं । यह योग िााँ ँाँच प्रिार िे क्लेशोों िा नाश
िरनेर्वाला है ।

असों प्रज्ञात उस अर्वस्था िो िहते हैं , ग्नजसमें ग्निसी प्रिार िी र्वृ ग्नत्त िा उदय नही ों होता अथाा त् ज्ञाता और ज्ञेय िा
िे द नही ों रह जाता, सों स्कारमाि बच रहता है । यही योग िी चरम िू ग्नम मानी जाती है और इसिी ग्नसस्द्ध हो जाने
िर मोक्ष प्राि होता है ।

ग्नचत्त िी र्वृ ग्नत्तयोों िो रोिने िे जो उिाय:- अभ्यास औि िैिाग्य, ईश्वि का प्रत्रणधाि, प्राणायाम औि समात्रध,
त्रिषयों से त्रििक्ति आग्नद।
यह िी िहा गया है ग्नि जो लोग योग िा अभ्याम िरते हैं , उनमें अनेि प्रिार िो ग्नर्वलक्षण शस्क्तयााँ आ जाती
है ग्नजन्हें 'ग्नर्विू ग्नत' या 'ग्नसस्द्ध' िहते हैं ।
यम, ग्ननयम, आसन, प्राणायाम, प्रत्याहार, धारणा, ध्यान और समाग्नध ये आठोों योग िे अोंग िहे गए हैं , और योगग्नसस्द्ध
िे ग्नलये इन आठोों अोंगोों िा साधन आर्वश्यि और अग्ननर्वाया िहा गया है । इनमें से प्रत्येि िे अोंतगा त िई बातें
हैं ।
िहा गया है जो व्यस्क्त योग िे ये आठो अोंग ग्नसद्ध िर लेता है , र्वह सब प्रिार िे क्लेशोों से छूट जाता है ,
अनेि प्रिार िी शस्क्तयााँ प्राि िर लेता है और अोंत में िैर्वल्य (मुस्क्त) िा िागी बनता है ।
सृ ग्नष्टतत्व आग्नद िे सों बोंध में योग िा िी प्रायः र्वही मत है जो साों ख्य िा है , इससे साों ख्य िो 'ज्ञानयोग' और योग
िो 'िमायोग' िी िहते हैं ।
हठयोग िी एि अलग शाखा ग्ननिली; ग्नजसमें नेग्नत, धौग्नत, र्वस्स्त आग्नद षट् िमा तथा नाडीशोधन आग्नद िा र्वणा न
ग्निया गया। त्रििसंत्रहता, हठयोगप्रदीत्रपका, घे िण्डसंत्रहता आग्नद हठयोग िे ग्रों थ है ।

हठयोग िे बडे िारी आचाया मत्स्येंद्रनाथ (मछों दरनाथ) और उनिे ग्नशष्य गोरखनाथ हुए हैं ।

१। यम : िाों च सामाग्नजि नैग्नतिता

(ि) अत्रहं सा - शब्दोों से , ग्नर्वचारोों से और िमों से ग्निसी िो हाग्नन नही ों िहुाँ चाना
(ख) सत्य - ग्नर्वचारोों में सत्यता, िरम-सत्य में स्स्थत रहना
(ग) अस्तेय - चोर-प्रर्वृ ग्नत िा न होना
(घ) ब्रह्मिया - दो अथा हैं :
* चेतना िो ब्रह्म िे ज्ञान में स्स्थर िरना
* सिी इस्न्द्रय-जग्ननत सु खोों में सों यम बरतना
(च) अपरिग्रह - आर्वश्यिता से अग्नधि सों चय नही ों िरना और दू सरोों िी र्वस्तु ओों िी इच्छा नही ों
िरना

२. ग्ननयम: िााँ च व्यस्क्तगत नै ग्नतिता

(ि) िौि - शरीर और मन िी शुस्द्ध

(ख) संतोष - सों तुष्ट और प्रसन्न रहना
(ग) तप - स्वयों से अनुशाग्नसत रहना
(घ) स्वाध्याय - आत्मग्नचोंतन िरना
(च) ईश्वि-प्रत्रणधाि - ईश्वर िे प्रग्नत िूणा समिाण, िूणा श्रद्धा

३. आसन: योगासनोों द्वारा शारीररि ग्ननयों िण

४. प्राणायाम: श्वास-लेने सम्बन्धी खास तिनीिोों द्वारा प्राण िर ग्ननयों िण

५. प्रत्याहार: इस्न्द्रयोों िो अोंतमुाखी िरना

६. धारणा: एिाग्रग्नचत्त होना

७. ध्यान: ग्ननरों तर ध्यान

८. समाग्नध: आत्मा से जुडना, शब्दोों से िरे िरम-चैतन्य िी अर्वस्था

योग िे सन्दिा में नाडी र्वह मागा channel है ग्नजससे होिर शरीर िी ऊजाा प्रर्वाग्नहत होती है । योग में यह माना
जाता है ग्नि नाग्नियााँ शरीर में स्स्थत नाडीचक्रोों िो जोडती ों है ।

िई योग ग्रों थ १० िात्ऱियों िो प्रमुख मानते हैं । इनमें िी तीन िा उल्ले ख बार-बार ग्नमलता है - ई़िा, त्रपंगला
औि सुषुम्ना। ये तीनोों मेरुदण्ड से जु डे हैं । इसिे आलार्वे गाों धारी - बाईों आाँ ख से , हस्स्तग्नजह्वा दाग्नहनी आाँ ख से ,
िूषा दाग्नहने िान से , यशस्स्वनी बााँ ए िान से , अलोंबुषा मु ख से , िुहू जननाों गोों से तथा शोंस्खनी गु दा से जुडी होती
है । अन्य उिग्ननषद १४-१९ मु ख्य िात्ऱियों का िणा ि किते हैं ।

ई़िा ऋणात्मक ऊर्ाा का िाह किती है । ग्नशर्व स्वरोदय, ईडा द्वारा उत्पाग्नदत ऊजाा िो िन्द्रमा िे सदृश्य मानता
है अतः इसे िन्द्रिा़िी िी िहा जाता है । इसिी प्रिृग्नत शीतल, ग्नर्वश्रामदायि और ग्नचत्त िो अोंतमुाखी िरनेर्वाली
मानी जाती है । इसिा उद्गम मू लाधाि िक्र माना जाता है - जो मेरुदण्ड िे सबसे नीचे स्स्थत है ।

त्रपंगला धिात्मक ऊर्ाा का संिाि किती है । इसिो सूयािा़िी िी िहा जाता है । यह शरीर में जोश, श्रमशस्क्त
िा र्वहन िरती है और चेतना िो बग्नहमुाखी बनाती है ।

ग्निोंगला िा उद्गम मूलाधार िे दाग्नहने िाग से होता है ।

गोिक्षितक और हठयोग प्रदीत्रपका नाग्नडयोों िा सों ख्या ७२००० बताते हैं जबग्नि त्रिि संत्रहता िहती है ग्नि
नाग्नि से साढे तीि लाख नाग्नडयोों िा उद्गम होता है

िारों िररि योग: - िस्क्त योग · िमा योग · ज्ञान योग · राजयोग ।

सात चक्र
1- मू लाधाि िक्र-
रीढ़ िी हि् डी िे ग्ननचले छोर से थोडा सा बाहर िी ओर मूलाधार नामि िहला चक्र स्स्थत है । याग्नन यह
जननेस्न्द्रय और गु दा िे मध्य में होता है । इस चक्र िे ग्नबलिुल उिर िुोंिग्नलनी शस्क्त होती है । यह चक्र
ग्ननष्किटता तथा ग्नर्वर्वे ि दे र्वता द्वारा शाग्नसत है ।
मूलाधार चक्र यग्नद दु बाल हो तो िुोंिग्नलनी अिने स्थान से नही ों उठती और यग्नद यह चक्र अिग्नर्विता ग्रग्नसत हो तो
िुोंिग्नलनी उठने िे बाद िी स्खोंच िर र्वािस अिने स्थान िर आ जाती है । िुोंिग्नलनी िा उत्थान मू लाधार से
सातर्वें चक्र ति होता है जहाों यह सामूग्नहि चेतना िो व्यक्त िरने र्वाली आत्मा से एिािार िर लेती है । शरीर
िे अन्दर मूलाधार चक्र िो शारीररि ग्नक्रयाओों, अर्वरोधन और मल-त्याग िो सों िालना है । अमयाा ग्नदत यौन सों बोंध,
अर्वाों ग्नछत नैग्नतिता, ग्ननष्कासन अोंगोों िर दबार्व ( जैसे िब्ज तथा िेग्नचश ) इस चक्र में तनार्व िे िारण बनते है ।
प्रजनन िो िी िई प्रिार से यह चक्र ग्ननयों ग्नित िरता है । नशीले िदाथा तथा ताों ग्निि ग्नक्रयाएों इस चक्र िो
अत्योंत हाग्नन िहुों चाते है । जागृ त मूलाधारचक्र साहस, ग्ननष्किटता तथा ग्ननदे शन बु ग्नध प्रदान िरता है । इस प्रिार
िा व्यस्क्त अत्योंत शुििर तथा िास-िडोस िे ग्नलए सौिागय और इा श्वरीय आों नद िो लाने र्वाला होता है । इस
चक्र िे दे र्वता श्री गणे श है ।
मूलाधार चक्र िी ग्नर्विृग्नत से बीमाररयाों
जो व्यस्क्त अग्नधि िामुि, छल, ििट, प्रिोंच और अहों िार िो िालने र्वाला होता है , उसिे मूलाधार चक्र में
ग्नर्विृग्नतयाों आने लगती है । इससे रीढ़ िी हड्डी िी बीमाररयाों , जोडोों िा ददा , रक्त ग्नर्विार, शरीर ग्नर्विास िी
समस्या, िैंसर, िब्ज, गै स, ग्नसर ददा , जोिोों िी समस्या, गु दा सोंबोंधी बीमाररयाों , यौन रोग, सों तान प्रास्ि में समस्याएों ,
मानग्नसि िमजोरी आ सिती है । इन सिी समस्याओों से बचने िे ग्नलए जरूरी है ग्नि हम शुद्ध आचरण िरें ,
शुद्ध ग्नर्वचार रखें, िामर्वासना िी शुद्धता िा िालन िरें , अहों िार त्यागें और अिने आि में मासू ग्नमयत ग्नर्विग्नसत
िरें । यग्नद इन आि इन बातोों िा िालन िर लेते है तो ग्ननग्नश्चत ही अिने आि में श्रीगणे श िो जागृ त िर लेंगे।

2-स्वात्रधष्ठाि िक्र-
िौग्नति शरीर में दू सरा चक्र स्वाग्नधष्ठान चक्र िे नाम से जाना जाता है । यह गु दे, ग्नजगर िे नीचे िा ग्नहस्सा,
अिाश्य (िेनग्नक्रयाों स) प्लीहा (स्पलीन) और आों ि (इन्टै स्टाइन) िो चलाने िा िाया िरता है । मस्स्तष्क िे िू रे
तथा सफेद िणोों िी िमी िो िूरा िरने िे ग्नलए यह चक्र िेट िी चबी िे िणोों िो तोड िर मस्स्तष्क िो
उजाा प्रदान िरता है । तथा इस प्रिार मस्स्तष्क िी ग्नर्वचार शस्क्त िो नर्व जीर्वन प्रदान िरता है । ग्नफर िी
अत्याग्नधि सोच ग्नर्वचार, हीन िार्वना सू या स्रोत िो ग्नन:शक्त िर दे ती है । ग्नचोंता इसी स्रोत िा अिव्यय िरिे इसे
दु बाल बनाती है । यह चक्र सोदया बोध तथा िलात्मि दृग्नष्ट िोण उत्पन्न िरता है । दै र्वी सरस्वती इसिी शासि
है ।

3-िात्रि िक्र- मत्रणपुि िक्र

िौग्नति रूि में नाग्नि-चक्र नाम िा तीसरा चक्र िेट और ग्नजगर िे उिरी िाग िी दे खिाल िरता है ।
अव्यर्वस्स्थत जीर्वन शै ली, उते जनािूणा ग्नचिन, धन लोलुिता इस चक्र िे ग्नर्विास में बाधा उत्पन्न िरता है ।

4-हृदय िक्र- अिहद िक्र

िेर्वल हृदय चक्र द्वारा ही ग्ननमाल प्रेम िे सु खद उल्लास िा अनुिर्व हो िाता है । असों तुग्नलत जीर्वन, तीव्र
अनुशासन, िठोर व्यर्वहार एर्वों हठ योग इस चक्र िो दू ग्नषत िरते है । दै र्वी ग्ननयमोों िी अर्वहे लना, इा श्वर िा
अिमान, आत्मतत्व िी और उदासीनता, दास्ता, चािलूसी तथा झूठी नम्रता इस चक्र िे ग्नलए हाग्ननिारि है ।
मध्य हृदय-मध्य हृदय िी अग्नधष्ठािी श्री जगदम्बा जी है । यह शस्क्तप्रदायनी है । असु रक्षा िार्वना, िय, आशोंिा
आग्नद से यह चक्र व्यग्नथत हो जाता है । जगदम्बा रूि में श्री माता जी से हृदय-िूर्वाि प्राथाना िरने से यह चक्र
ठीि हो जाता है ।
दायाों हृदय- दायाों हृदय िे अग्नधष्ठाता श्री सीता राम जी है। मयाा दा इनिा गु ण है । मयाा दा ग्नर्वग्नहनता इस चक्र िो
हाग्नन िहुों चाती है । यह ग्निता िा चक्र हैं । जो ग्निता अिने बच्ोों िो अधाग्नमािता में उतारता है या ग्नजसिें सों बोंध
अिने बच्ोों से ठीि नही ों उसिा यह चक्र ग्नर्विृत हो जाता है । तथा उसे श्वास रोग हो सिता है । श्री राम तथा
सीता िे गु णोों िो अिने अोंदर स्थाग्नित िरने तथा प्राथाना िरने से यह चक्र ठीि हो जाता है ।

5-त्रििुक्ति िक्र-
ग्नर्वशुस्द्ध चक्र शरीर िा प्रथम छन्ना (ग्नफल्टर) है । अत: यह अग्नत सों र्वेदनशील चक्र है । तथा बाहरी जीर्वाणु ओों से
रक्षा िरता है । दू ग्नषत र्वायु में श्वास लेना, तथा ध्रु मिान से यह चक्र रूद्ध हो जाता है । झूठे अोंधाधु ध मोंिोच्ारण से
िी इस चक्र िी सों र्वेदनशीलता िों ग हो जाती है । झूठे गु रूओों द्वारा ग्नदये गए मोंि इसिी सों र्वेदनशीलता िे ग्नलए
अग्नत हाग्ननिारि है ।
इस चक्र िे दे र्वता राधा िृष्ण व्यर्वहार में िुशलता िा उिदे श दे ते है । ग्नजससे ग्नि मनुष्य चतु राई से ग्नर्विग्नत्त
िा सामना िर सिें। जब यह चक्र खु लता है । तो मानर्वीय लघु-ब्रह्मों ड अोंतररक्षीय ब्रहमाों ि िे प्रग्नत जागरूि हो
उठता है ।
(अथाा त मानार्व ग्नर्वराट िे प्रग्नत जागरूि हो जाता है ।)

6-आज्ञा िक्र-
ग्नर्विास िे छठे चरण िर िुोंडग्नलनी इस चक्र िा छे दन िरिे िूणा गौरर्व िे साथ सातर्वें चक्र िर आरोग्नहत हो
िाती है । अोंह से मुस्क्त प्राि िरने िे ग्नलए मनुष्य िो सबिो क्षमा िरना िडता है । दू सरोों िो क्षमा िरने से
हमारा अोंह िम होता है । िरमात्मा िे ग्नर्वषय में अनुग्नचत ग्नर्वचार िी इस चक्र में बाधा उत्पन्न िरते है ।

7- सहस्त्राि िक्र में हजार िों खुग्नियोों र्वाला िमल है , उससे ग्ननरिर अमृत िी र्वषाा होती है । र्वह अमृत ग्नजसिा
िान िर जीर्वात्मा िे दु ःख, िाि, व्याग्नध आग्नद समाि हो जाते हैं ।

Concept of wellness and wellbeing:

Health: (WHO): "a state of complete physical, mental and social well-being and not merely the absence
of disease or infirmity."

Ayurveda:
सम दोष सम अग्नि सम धातु मल ग्नियाा
प्रसन्न आत्म इन्दया स्वास्थ इग्नतग्निग्नध यते ।

ग्निदोष ग्नसद्धाि आयु र्वेद ग्नचग्नित्सा-शास्त्र िा आधारस्तों ि है । स्वास्थ्य िी रक्षा र्व रोगोों िे ग्ननमूालन िे ग्नलए इसिा
सामान्य ज्ञान आर्वश्यि है ।

र्वात, ग्नित्‍त, िफ इन तीनोों िो दोष िहते हैं । इन तीनोों िो धातु िी िहा जाता है । धातु इसग्नलये िहा जाता है
क्‍योोंग्नि ये शरीर िो धारण िरते हैं । चूोंग्नि ग्निदोष, धातु और मल िो दू ग्नषत िरते हैं , इसी िारण से इनिो ‘दोष’
िहते हैं ।
िोंचमहािू तोों से दोषोों िी उत्पग्नत्त
1। सृ ग्नष्ट में व्याि िायु महािूत से शरीरगत िात दोष िी उत्पग्नत होती है ,
2। अत्रि से त्रपत्त दोष िी उत्पग्नत्त होती है ,
3. र्ल तथा िृथ्वी महािू तोों से कफ दोष िी उत्पग्नत होती है ।

तीनोों दोष सों िूणा शरीर में व्याि रहते हैं ग्नफर िी िात्रि से त्रििले िाग में िायु का, नाग्नि से हृदय ति िे
मध्य िाग में ग्नित्त िा र्व हृदय के ऊपिी िाग में कफ का आश्रयस्थाि है । उस ऋतु , ग्नदन, राग्नि र्व िोजन िे
अनुसार इनिी स्वािाग्नर्वि ही र्वृ स्द्ध िा शमन होता है । बाल्यार्वस्था में िफ, यु र्वार्वस्था में ग्नित्त र्व र्वृ द्धार्वस्था में
र्वायु स्वयों ही बढ़ जाते हैं ।

र्वात दोष िे िाों च िे द:

1- प्राण र्वात
2- समान र्वात
3- उदान र्वात
4- अिान र्वात
5- व्‍यान र्वात