Yoga Vijnana Vol. 2

Yoga Vijnana
(The Science and Art of Yoga)
Advisory Board
Dr. H. R. Nagendra Dr. W. Selvamurthy
Chancellor President
SVYASAUniversity Amity Science Technology and Innovation Foundation (ASTIF) & Chair
# 19, EknathBhavan Gavipuram Circle Professor for Life Sciences, (Former Distinguished Scientist and
Kempegowda Nagar, Chief Controller R&D(LS), DRDO),
Bangalore-5600019 J-3 Block, 1st Floor, Room No. 114, Amity University Campus, Sector
Email: hrnagendra1943@gmail.com 125, NOIDA,
UP – 201303
Email: wselvamurthy@amity.edu
Prof. Dr. Avinash R. Patwardhan MD, Dr. David Frawley D.Litt (Pandit Vamadeva Shastri)
Department of Global & Community Health, Director, American Institute of Vedic Studies
George Mason University, 4400 University Drive, Yoga, Ayurveda and Jyotish Teacher
Fairfax, VA22030, USA Padma Bhushan awardee from President of India
Email: apatward@gmu.edu Email: pvshastri@aol.com
Editorial Board
Yogacharya Shri S. Sridharan Dr. K. K. Deepak Prof. J S Thakur
Leading Yoga Expert & Trustee Professor of Physiology, Professor of Community Medicine
Krishnamacharya Yoga Mandiram, All India Institute of Medical Sciences, School of Public Health, PGIMER,
31, Fourth Cross Street, Ansari Nagar, New Delhi-110029 Chandigarh, Indira Gandhi Medical College,
R. K. Nagar, Chennai-600028 Tamilnadu Email: kkdeepak@gmail.com Shimla-171001, Himachal Pradesh, India
Email: laxmidharan@gmail.com Mob: 08368293571 Email: jsthakur64@gmail.com
Mob: 09841010844 Mob: 09463602173
Prof. Tanuja Nesari Dr. Indranill Basu Ray Dr. Geetha Krishnan
Director MD, DNB (Card), FACP, FACC Technical Officer (Consultant)
All India Institute of Ayurveda Cardiologist & Traditional medicine
Mathura Road, Sarita Vihar, Interventional Electrophysiologist (St. World Health Organization
Delhi-110076 Francis Hospital) & Additional Professor of 20 Avenue Appia 1211 Geneva 27,
Email: director@aiia.gov.in Cardiology & Head of Integrative Cardiolgy Switzerland
(AIIMS, Rishikesh) Email: gopalakrishnag@who.int
St. Francis Hospital, 5959 Park Ave, Tele: 09311193093
Memphis, TN 38119, USA,
Email: ibasuraymd@gmail.com ;
aiimsresearch@gmail.com
Dr. N. Ravindra Dr. Dilip Sarkar
Professor of Physiology Yoga Researcher
Government Medical College President, International Association of
Gadag-582102 Karnataka Yoga Therapists & Chairman of the School
Email: ravindrapinna@gmail.com of Integrative Medicine
Mob: 09448934488 Taksha Institute, Virginia, USA
Tele: 752-621-7655
Email: dilipsarkarster@gmail.com
Editor-in-Chief Executive Editor

Dr. Ishwar V. Basavaraddi Dr. M.A. Alwar
Director, Eminent Sanskrit and Yoga Scholar
Morarji Desai National Institute of Yoga (MDNIY) Mysore- Karnataka
68, Ashok Road, Email : m.a.alwar@gmail.com
New Delhi-110001 Mob: 09880156970
Email: ibasavaraddi@yahoo.co.in
Mob: 09810800289
Managing Editor Assistant Editor

Md. Taiyab Alam Dr. Vandana Singh
Communication & Documentation Officer Asst. Prof., (Hindi)
MDNIY MDNIY
68, Ashok Road, New Delhi-110001 68, Ashok Road,
Email: cdo-mdniy@nic.in New Delhi-110001
Mob: 08799714940 Email: vandana.singh.50@gmail.com
Mob: 09899012518
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Brief note about Yoga Vijnana Advisory Board Members
Dr. H R Nagendra served a short stint as a faculty at IISc, joined University of British Columbia as Post-
Doctoral Research Fellow. He was the Secretary of Vivekananda Kendra Yoga Research Foundation,
Bangalore and the Director of Indian Yoga Institute. Currently he is the President of Vivekananda
Yoga Anusandhana Samasthana. Served as Vice Chancellor of S-VYASA (Swami Vivekananda Yoga
Anusandhana Samasthana), the premier Yoga University from 2002 to 2013, and currently serving as
Chancellor from 2013. Recepient of Padma Shri award, Government of India – 2016 and Bharata Ratna
Sir M Visvesvaraya Science Award for the contributions in the field of Yoga Education and Yoga Therapy
from Svadeshi Vijnana Andholan, Karnataka – 2010.
Dr. W. Selvamurthy is presently working with Amity University as President, Amity Science, Technology
and Innovation Foundation, Director General for Amity Directorate of Science and Innovation
and Chancellor, Amity University, Chhattisgarh. Dr. Selvamurthy has served Defence Research and
Development Organization (DRDO), Government of India for 40 years in which, all the health related
and life science related technologies were developed and inducted in the Armed Forces for keeping
the health and efficiency of soldiers even in extreme operational environments. This biomedical
research immensely benefited the Armed Forces personnel and gave a lot of spin off benefits to
the society at large. His R&D contributions include development of life support technologies for
soldiers, NBC Defence Technology, Nano Technology Application for Defence, Application of yoga for
the Armed Forces, Military psychology and others. He was the leader of the first Indo-Soviet scientific
expedition to the Arctic Circle for polar physiology research.
Dr. David Frawley (Pandit Vamadeva Shastri) is a Vedic teacher (Vedacharya) and author of forty
books published in twenty languages worldwide over the last several decades. His diverse fields
of expertise include Ayurveda, Yoga, Vedanta, Vedic astrology and Vedic Studies, on which he
developed several courses and training programs. Dr. Frawley is a recipient of the Padma Bhushan
Award from the govt. of India. He regards Vedic knowledge as a guiding light for humanity for the
planetary age.
Dr. Avinash Patwardhan is Adjunct Assistant Professor in the department of Global & Community
Health at George Mason University in Virginia, U.S.A.
Dr. Patwardhan’s research interests are human sexuality, subjective wellbeing, violence and stress,
yoga & Ayurveda, chronic diseases, health robotics, program evaluation, and women’s health. In 2016-
17, Dr. Patwardhan published seven articles on “yoga” in the context of “public health” in peer-reviewed
journals. He has also published on topics like “syndromic surveillance” and “convenient care clinics”.
Dr. Patwardhan is a non-practicing physician (Obstetrics and Gynecology) for 40 years with a
Masters in Kinesiology and Health Promotion. His clinical and research work spans across three
continents: Asia, U.S.A. and, Europe [work on a study for the W.H.O. (Traditional Medicinal Systems)].
Dr. Patwardhan is a Certified Health Education Specialist (CHES), is an Experienced Registered Yoga
Teacher (Yoga Alliance USA- ERYT500), and a Member of International Association of Yoga Therapists
(IAYT). Before coming to Mason, Dr. Patwardhan worked in non-profit as well as for-profit sectors
of the American healthcare system and had been mainly involved in programs evaluation research.
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Brief note on Yoga Vijnana Editorial Board Members
Sh. S. Sridharan, 71 years old, is the senior most teacher of the Krishnamacharya Yoga Mandiram
(KYM). He is presently the Trustee, Yoga Therapist Consultant and Mentor at KYM.
Drawn by the desire to fully devote his time to Yoga, he gave up his position as a Merchant Banker
and took to Yoga on full time basis in 1998. In 2002, he was directed to take the position of Managing
Trustee of KYM, which was held by Desikachar for 25 years from the inception. In this position, he
had to lead the KYM as the administrative and technical head. He held this position for about 8 years.
This brought him to lime light in the world of Yoga.
He represented KYM in all the forums, conferences, seminars, etc. His career as Managing Trustee
includes the distinction of getting ISO Certification and in KYM moving to its own building.
From 2010 to 2015 he served as a member of the Governing Body, Governing Council of the
Morarji Desai National Institute of Yoga (MDNIY), the apex body for Yoga of the Ministry of AYUSH,
Government of India. This gave an opportunity for him to spread the teaching of the tradition of
KYM. He represents KYM in the Indian Yoga Association (IYA) as one of the founding members. He is
a Life Time Member of IYA.
He is also on the Board of the Technical Committee of the Yoga Certification Board set up by the
Ministry of AYUSH, which is active in bringing certification for Yoga Teachers. He Chairs the sub-
committee constituted to draft a syllabus for Yoga Therapy Certification.
He was recently awarded the title ‘Dronacharya’ by the Rotary Club of Madras East.
Prof. Tanuja Nesari has completed her M.D. and Ph.D. in Ayurvedic Pharmacology (Dravyaguna vidnyan)
from Gujarat Ayurved University, Jamnagar. Currently, she is working as Director as well as Head,
Division of Translational Research & Biostatistisc at All India Institute of Ayurveda, New Delhi. She is
also heading Chair for Health Sector sub-skill Council for AYUSH, GOI. She has worked as CEO, National
Medicinal Plants Board, Ministry of AYUSH, GOI. Currently she is member of Governing Council of IMS,
BHU; member of General Assembly of ICCR; Member of Board of Governors, CCIM and Convener,
Working Group-3 (Clinical Practice) on formulation of Integrative Health System; member, academic
board of various universities like IPGT&R, Jamnagar; member, Scientific Advisory Board of CCRAS,
member (Domain expert) of Technical Screening Committee (TSC) of NMPB; member, Scientific Panels
in the Food Safety and Standards Authority of India. She has guided 33 MD, 20 PhD & 3 MPhil Scholars
at post graduate level. She visited many countries for conducting CME courses and teaching Ayurveda.
Dilip Sarkar, MD, FACS, C-IAYT,D.Litt (Yoga) and Chairman of the Center for Integrative Medicine and
Yoga, Taksha Institute, Hampton, Virginia is a retired Vascular Surgeon turned Yoga Acharya, Certified
Yoga Therapist, Certified Ayurvedic Yoga Therapist and Ayurvedic Practitioner. He retired as an
Associate Professor of Surgery at Eastern Virginia Medical School, Norfolk, Virginia and now teaches
Yoga Therapy, Ayurvedic Philosophy and Ayurvedic Yoga Therapy both nationally and internationally
to health care providers, with a focus on integrating Yogic and Ayurvedic wisdom with the science
of Western Medicine. Dr. Sarkar started the first category one ACCME-approved CME (Continuing
Medical Education)course in the USA for physicians: “Yoga Therapy for Medical Professionals” in
2010. He serves on several local and national healthcare boards as Past President of the Board of
Directors for the American Heart Association, Hampton Roads Chapter, Virginia, Immediate Past
President of the Board of Directors, International Association of Yoga Therapists (IAYT), Chairman
of the Board, Life in Yoga Institute, Life Member, National Ayurvedic Medical Association (NAMA).
Fellow, American College of Surgeons (FACS) and Fellow, American Associations of Integrative
Medicine (AAIM). On January 12, 2019 during annual convocation he was awarded Doctor of Letters
(D.Litt) degree in Yoga by the best Yoga University of the world SVYASA (Swami Vivekananda Yog
Anushandhana Samsthana) of Bengaluru, India.
His new DVD “Yoga Therapy for Health and Healing: A Daily Practice” and his book “Yoga Therapy,
Ayurveda and Western Medicine: A Healthy Convergence” published in April of 2017” has been well
received by the Yoga Therapy, Ayurveda and Western Health Care community. The book will be
translated in Bengali and will be published in India by Ananda Publisher of Kolkata, India in 2019.
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Dr. K. K. Deepak obtained his MBBS degree from GMC, Bhopal in 1981 andPost Graduate Degree in
1984 & PhD Degree in Physiology in 1990from AIIMS, New Delhi. He has been awarded DSc degree
from SVYASA University from Bengaluru. He has been serving as faculty in the Dept of Physiology
since 1987. Currently he is heading the department and also serving as Dean, Examinations at AIIMS
New Delhi.
Dr Deepak set up the Autonomic Function Lab in the department of Physiologyin 1989. It was the
first lab of its kind in the country. This lab provides clinical services, research facility and training.
He has been directing research into the Autonomic investigation of various clinical disorders. He
pioneered the development of Heart Rate Variability (HRV) and disseminated it throughout the
country.Realizing the need of vascular assessment in autonomic testing, he set up another lab
for evaluating human vascular functions in 2000.His team lead tothe development ofindigenous
software for quantification of autonomic tone by HRV & vascular tone by Blood Pressure Variability
(BPV). His team has developed a cloud base program for centralized HRV system for the country.
He has been interested in innovations in medical research and worked with Indian Institute of
Technology (IITs) & other engineering institutions. He devised blood pressure simulation model and
filed 3 patents on medical devices.He also devised the techniques of EMG biofeedback for patients
of hand dystonia and electro-gastro-graphy (EGG) for irritable bowel syndrome.
Recently he has served as Chairman for the committee to finalize various Physical activity and their
assessment protocols under FIT India program of GOI, where he supported the inclusion of yoga
protocols for fitness for all age groups. The age appropriate protocols are available on Fit India website.
He has published 187 full length indexed research papers which have more than 3200citations
with H index of 30 and i10 index 74 in Google Scholar.
Dr. P. N. Ravindra is a neurophysiologist by specialized training has a passionate interest in integrating

Indian psychological aspects pertaining to Yoga (meditation) with neuroscience with special focus in
understanding neuroscientific aspects of meditation and its effect on sleep & cognition. Has many
peer reviewed publications in national and international journals of repute. His work recognized
with an National award from Association of Physiologist and Pharmacologist of India. Conducts
seminar/workshops at various institutions and organizations on various contemporary subjects with
integrating neuroscience with Indian psychology and philosophy with special reference to Swami
Vivekananda. Is a national faculty in conducting courses on sleep and sleep medicine. Has traveled
extensively for lecture and workshops in various countries.
As a founder Hon. Director of Swami Vivekananda study center, Karnataka University Dharwad,
a curriculum for a course personal and professional skill development an open elective course. The
curriculum based on the integration of neuroscience, yoga, Indian psychology principles. He is also a
fellow of Mind and Life Institute.
Dr. Indravill Basu-Ray is a staff Cardiologist and Cardiac Electrophysiologist & the Director of Cardiovascular
Research at the Memphis Veterans Medical Center in Memphis, TN, USA. Concurrently he is an Adjunct
Professor at The School of Public Health, The University of Memphis, Memphis, TN, USA. Dr. Basu-Ray
has learned meditation from multiple Himalayan gurus and has been practicing Kriya Yoga for over
three decades now. His research centers on the use of meditation and yoga in cardiovascular diseases.
He is also one of the cardiologists who wrote the American Heart Association’s scientific
Dr Geetha Krishnan Gopalakrishna Pillai is currently the AYUSH expert in the World Health
Organization. He is the first person to have been selected by the Govt. of India to this post, where as a
Technical officer in the Traditional, Complementary and Integrative Medicine Unit of WHO, he works
on policies and guidelines of WHO for AYUSH (Ayurveda, Yoga, Unani, Siddha, and Homeopathy)
systems. Dr Geetha is a researcher, and clinician. His broad background expertise is in Ayurveda, with
specific skills, training and experience Integrative Medicine and herbal drug development. He has
proposed the Axial Model of Integrative medicine, a working model for integrating multiple systems
of medicine in 2011. Based on this model, he successfully established the integrative medicine
department in India’s largest multispecialty hospital. Here he proved the clinical benefits and
economic viability of Integrative medicine through successful application of the model and managed
v
more than 17000 patients in a period of seven years. He has experience and expertise in using clinical
interventions of Ayurveda and Yoga in Integrative practice and research. He has several completed
and ongoing clinical research projects, to his credit -as a Principal Investigator- in the areas of Cancer,
Diabetes, and Infectious diseases. He also has several peer reviewed publications to his credit, from
each completed project and has been awarded patents in US and Germany. His research has been
supported by government, private, and institutional grants. He has been successful in initiating and
establishing several effective collaborations.
Prof JS Thakur is Professor of Community Medicine at Post Graduate Institute of Medical Education
and Research, Chandigarh, India. He is Member of Mission Steering Group of National Health Mission,
MOHFW, Govt; of India. He has authored a book on Public Health Approaches to Noncommunicable
Diseases released by Union Health Minister of India in 2015. He is expert member of India COVID-19
expert group. He is a strong votary of functional integration of Yoga with modern medicine.
Dr. Ishwar V.Basavaraddi is the Director of Morarji Desai National Institute of Yoga, Ministry of AYUSH,
Govt. of India, since June 2005. He has more than 32 years of teaching and research experience in
the field of Yoga.
Dr. M. A. Alwar is a traditional Sanskrit scholar specialising in the Nyaya and Visistadvaita Vedanta
Systems of Philosophy and is deeply interested and active in inter-disciplinary research of the
traditional Indian knowledge systems with contemporary knowledge systems. He is, at present,
working as Professor of Nyaya in the Maharaja’s Sanskrit College, Mysore, and also as Honorary
Project Director of the Trans-disciplinary University at Bengaluru
Md. Taiyab Alam is the Communication & Documentation Officer of Morarji Desai National Institute
of Yoga, Ministry of AYUSH, Govt. of India, since January 2018. He is involved in the promotion and
propagation of Yoga both in Indian and abroad.
Dr. Vandana Singh is an Assistant Professor at Morarji Desai National Institute of Yoga,New Delhi.Her
area of interest is Film Studies and Comparative Literature.
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Table of Contents
Editorial ix-x
1. A Note on Breath

Dr. Parimal Devnath 01 – 03
2. Āsanas and Human Physiology : An Essential Primer

Ms. Kala Chary 04 – 14
3. Concept of Body According to Yoga Vasistha

Prof. Sridhar Melukote K, Dr. Samatha P 15 – 18
4. Development of Yama and Niyama

Dr. Parimal Devnath 19– 25
5. Yoga is of the body; by the body and mind; for the body, mind and soul y
Shri. Pritish Bhaskar Amolik, 26– 30
6. Role of Yogic Values in Indian Alchemy/Metallurgy

Ms. Kala Chary 31 – 36
7. Samādhi Yoga
Dr. Veena Amolik 37 – 41
8. A Review of Yogic , Natural and Alternative Eye Sightimprovement practices

Shwetha T.H.M 42-46
9. Understanding the Body Anatomy through Yogāsanas

Ms. Kala Chary 47-59
vii
viii
Editorial
Yoga Vijnana – October 2021 to March 2022
MMorarji Desai National Institute of Yoga (MDNIY), Ministry of Ayush has carved out a niche for itself as a leading
institute working in the field of Yoga. The institute is at helm for providing technical support and plays a pivotal
role in disseminating practical training, planning for all possible propagation of Yoga, conducting research in ancient
literature as well as modern scientific approaches in Yoga.
In recent years, Yoga has gained immense popularity across the globe. It has been due to the reason that Yoga
has been found to be highly effective in resolving various health issues without medication. This has been so very
widespread and consistent that Yoga has now been established as a system of (alternate) therapy.
However, popularity often entails distortion and defacing. Yoga has been disfigured, in some quarters so much so that
it has been reduced to merely a method for losing weight. Therefore it is necessary to educate the people about the
correct and complete picture of this ancient wisdom. Publication of the present Journal is initiated with this prime
objective.
Yoga has a vast spread of literature coming from ancient times as well as the Medieval period. In modern times too,
a lot of literary work has been produced based on scientific experiments, tests etc. Study of the available literature
of Yoga opens the mind to its vastness and immense diversity. For offering knowledge to the enthusiasts of Yoga the
present Journal is being published. Needless to say that the research articles are invited from the reputed scholars
and experts from the field.
Here is a brief sketch of the articles:
i. A Note on Breath: The article highlights that the practice of Pranayama may bring the mind to a balanced state
in addition to spiritual evolution.
ii. Asanas and Human Physiology: An Essential Primer: The study elucidates that the practice of Asanas offers a
profound state of neuro-muscular relaxation, furthermore systematic practice helps to fathom the therapeutic
significance.
iii. Concept of body according to Yogavasistha: Yoga Vasistha is an Advaitic work which unravels Akasha, further
dividing it into 3 parts: Cidakasha, Cittakasha and Bhutakasha.
iv. Development of Yama and Niyama: In this segment, the article calls attention to Yama and Niyama in the
Yogic literature which are relatively new ideas. There are practical difficulties in real-life implementation of the
components of Yama and Niyama.
v. Yoga is of the body; by the body and mind; for the body, mind and soul: Dissemination of traditional education
on Yoga more often creates disinterestedness. An attempt is made in this article to establish the relevance of the
age old proven methodology of Yoga into the modern period for better understanding without diluting the core
concepts.
vi. Role of Yogic Values in Indian Alchemy/Metallurgy: In this section, Rasa Sastra gives substantial procedures for
material transmutation that would help the user to attain the state of Brahma which is a Yogic goal.
Vii. Samādhi Yoga: Yogasūtra leads towards the path of Kaivalya. An effort has been made in this article to decipher
a simpler way of Samādhi and its kinds and fruition.
viii: A Review of Yogic, Natural and Alternative Eye-Sight improvement practices: Eyes are one of the most
important senses. This article analyses both eastern and western practices which may help to maintain better
eye health.
ix: Understanding Body Anatomy through Yogāsanas: Yogis of India were the first people who established a
correlation of physical education to health, hygiene, ethics, meditation and even higher purposes of life. This
essay delve into understanding the anatomy of body, step by step.
ix
I offer my sincere gratitude to the Hon’ble Minister of Ayush, Hon’ble Minister of State of Ayush, Secretary Ayush
and all the senior officers of the Ministry as they continue to promote the cause of Yoga. This Journal has an Advisory
Board and Editorial Board which have an array of eminent scholars and scientists who cherish Yoga as the cause
at their heart. It is their contribution that makes this Journal a highly educational venture. I express my humble
gratitude to each one of them for their wholehearted support and encouragement. My sincere thanks to all the
authors for their invaluable literary contribution which makes this Journal a high class one. My thanks are also to the
editorial team of the MDNIY who worked hard to make this edition a very educative, interesting and beneficial one.
We request all the readers to give suggestions for further improvement of this Journal.
(Dr. Ishwar V. Basavaraddi)

Editor-in-Chief
*******
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Dr. Parimal Devnath: A Note on Breath
A Note on Breath
Dr. Parimal Devnath,
12B174-Valvan, Lonavla
Pune-410403.
ABSTRACT :
Breathing is life and death. All that happens between life and death is a
merely an expression of breathing—be is biological, psychological or physical
function. Yoga, especially Hatha, has realised the importance of breathing
and developed techniques practice of which might bring in advantages on
physical, mental and even realizing the highest spiritual goal. It is worth
noting that breath or Pranic flow can be made use of to attain the non-dual
state which is Advaita.
Keywords: Prana, Pranayama, Advaita, Kaivalya.
1. INTRODUCTION
We breathe, or breath happens, therefore we live. We live so long as breath
functions. The very moment breath ceases to function; the chapter called life comes
to a close. Breathing is the most significant sign of life or it is the only sign of living.
Or is it the only sing of life?
Though it is hard to find proof to substantiate the fact that breath occurs
the very moment inception takes place, yet it may be noted that function of breath is
predominantly evident in a growing foetus, which is evident even long before actual
birth takes place. It is possible that since breath is a muscular function, this function
may not be possible to observe in certain earlier stages of a growing foetus, since at
such stages muscles are yet to develop to be noticeable.
How does breathing happen? As per a very simple deliberation made in the
Satapatha Brahmana, breathing is a neuro-muscular activity which happens due to
continuous contraction (sankocana) and relaxation (vikasana) of the lung capillaries
or lungs muscles. What induces this so very simple function of contraction-relaxation
popularly known as inhalation and exhalation? Brain impulse? Demand for oxygen
from muscle tissues? May be so! Yet the answer is not fully satisfactory.
Not only breathing, alternate contraction and relaxation are everywhere in the
human body: all muscles, cells etc. contract and relax almost all the time. Simply put,
there is no other function/activity but contraction and relaxation in human body.
This pair is integral to ‘life’.
There is an advantage with breathing. It not only happens on its own, since it is
the gift of the ‘Supreme Providence’, but one can breathe by making a conscious
effort of lungs muscles which come also under volitional control. (This is not so
with other organic and skeletal muscular systems and functions. Organic function is
involuntary and therefore, it cannot be willfully controlled (it is different issue that
some specially ordained yogis can do so), whereas skeletal muscles which are under
volitional control, such as legs and hands do not act on their own without volitional
control or guidance of the mind).
Yoga Vijnana - The Science and Art of Yoga, Vol 1, Issue 2, Oct - Mar, 2021 1
2.0 BREATH IN YOGA Yoga has evolved pranayama with a view to bring
the mind to a balanced state at first and thereafter
The yogis have taken advantage of this typical status of overcoming ‘duality’ of all sorts— the main cause
breath while devising and evolving an array of pranayama of human suffering. Duality can be transcended by
techniques. establishing kevala kumbhaka which is a state sans
Normal or natural breathing has a disadvantage. It does duality of inhalation-exhalation. Kevala or kevali (the
not function to the fullest or maximum (85% is measured finest form of pranayama, but wherein no practice
as the maximum that a man can breathe upto, there is no of pranayama remains to be done) – ‘only’, absolute,
evidence of 100% breathing done by any human being ‘aloneness’ is therefore equated with Advaita state,
as yet) of the capacity of the lungs. Normal breathing the state of Samadhi. For more details, consult
occurring at the optimum level is just enough to keep Yogopanishads published by The Lonavla Yoga Institute
one alive. Practice of pranayama expands the lungs (India). It is interesting to see that these Advaitic texts
capacity (vital capacity) to a higher level offering number dealing in Yogic practices successfully integrate Yoga and
of advantages. Advaita.
Accomplished Yogis made a very courageous effort: to The scripture of Vijnana Bhairava, an important
achieve eternality by fully controlling breath. ‘Living’ text belonging to Kashmiri Shaivism, offers a host of
eternally by stopping breath cycles completely. meditational techniques through various methods of
Prana is a special word. It is also widely used. It has ‘observations’ of breath.
number of connotations as per the context it is used in. Breath is the gateway to life. In yoga, it can be used as a
Sometimes prana stands for breathing process. Prana means to spiritual evolution. It is also the peeping hole
means air (prana vayu). Prana also means ‘life’ or life to unresolved mystery of life. Through systematic and
process. An emotionally inclined person addresses his/ faithful tracing of the thread of ‘breath’ one can dive
her enamoured partner at per prana. Many ancient deep into the un-manifest, causeless cause of coming
savants say that prana is jiva (the embodied soul). Adi into being.
Shankaracarya has written quite extensively on the pair The classic Upanishadic texts narrate a simple story
of prana and apana. His understanding on prana is so depicting the supremecy of prana in human body. All
very vast and profound that it demands special concerted senses have gathered lot of arrogance. They thought that
effort to just put all of it in a graspable way or in synthetic without them a human being will be either blind, lame,
manner. One of his emphasis has been that, upward mindless or dumb i.e. completely handicapped. They
and downward movement of prana signifies bondage of one by one started moving away from the body to prove
the soul, its discomfort being in the world and resultant they significance. But to they found that without their
restiveness. presence one can still remain alive though handicapped.
Prana vayu (breathing process which moves air in and Finally, prana started to depart and then it was noted
out of the body) is the prime source of life. Food and that along with prana all senses and faculties started to
drink are secondary sources. One can eat and drink if follow suite, just as all the bees follow a queen bee.
only breath is happening. Swami Vivekananda compares prana with a fly wheel
It will therefore not be proper to say that movement of of a machine rotation of which is essential for all other
prana is a mere movement of inert air. The ‘life force’ parts in the machine to remain active. Similar is the case
which is quite difficult to identify, uses the mediums of with human breath which keeps all organs and systems
air, food, water etc. to keep us alive. to remain in active mode.
Yoga system holds that deep seated ‘duality’ (dvandva, To substantiate, Hathayoga correctly says that practice
an expression of disintegration in spiritual as well as of pranayama is paramam tapah (finest of the penances).
psychic and behavioural context) is reflected in the form
of the duo of inhalation and exhalation. Not just only 3.0 NOSTRIL PREDOMINANCE
in the case of dvandva in spiritual sense; even mental,
Breathing is quite mysterious. A certain section of
emotional and external disturbances are represented
Yogic texts throw some light on nostril predominance,
accordingly by causing changes in the pattern of breath,
its rationality, its close relation to birth and death, its
be it calmness, placidity or restlessness.
relation to general health and disease, its favourable and
2 Yoga Vijnana - The Science and Art of Yoga, Vol 1, Issue 2, Oct - Mar, 2021
unfavourable impacts on one’s material performance, matter (five elements: earth, water etc.) alive which
success and failure in an endevour, determination of otherwise are inert and lifeless. It also gives an identity
gender of a baby at the very moment of inception and or footing to Pure Consciousness by connecting it to
many more such issues. Some mainstream Hatha texts matter thus making it possible for the ‘life’ form to
suggest that inducing alteration in nostril predominance evolve. Otherwise, Pure Consciousness, despite its
as per prescribed method has the capability to being all-pervasive, Absolute, non-identifiable, without
alleviate certain diseases and disorders. Moreover, an any dimension or relativity would not be finding any
unwarranted change in normal nostril predominance expression without prana.
may indicate an ensuing health problem. It is an apparent irony that Pure Consciousness which is
One may like to question propriety of such simplistic widely considered to be Supreme and Absolute is utterly
equations. Yet, a thorough investigation with genuine helpless to do anything or express itself without the
interest and effort will be of great use. Such a study help of the medium of matter via Prana. This is vividly
may not be possible only through laboratory tests, but represented using the strong language of symbolism of
to substantiate this kind study serious and prolonged Shakti (Goddess Kali as primordial matter) riding on the
practice of higher practices of Yoga. It needs special body of supinely grounded Shiva (as Consciousness) in
efforts. the Indian mythology.
Alteration of nostril predominance through certain A very interesting account of jiva as prana servicing
prescribed methods, it is claimed, would bring about panca-bhutas (five elements) in human body round the
desired relief from number of physical ailment and mental clock has been presented in the text of Yuktabhavadeva
disorders. It has been held that nostril predominance (The Lonavla Yoga Institute, Lonavla, 2002). See the
has great therapeutic value. (For example, practice of Introduction page no. li for details. Masters of Hathavidya
pranayama is aimed at keeping all the major and minor present a sublime account of pranic moves in body by
channels of the body clean leading to all-round health). saying that its upward and downward movements are of
Nostril predominance is a wonder, since it is controlled the nature of ‘ham and sa’ which signifies prevalence of
by changing phases of the moon in its waxing and waning avidya (ignorance) reversal of which through pranayama
periods (15 days) in consonance with sunrise time and would reveal vidya or spiritual wisdom making it ‘so-
one’s dominance of bodily constitution (vata, pitta and ham’ (I-am-That).
kapha), age etc. Not only prana works as a link between matter and
consciousness, but it (practice of pranayama) also can
4.0 BREATH AND DIVINITY bring the subconscious state of mind to the fore which
is considered to be the seat of behavioural traits of an
The Vedic wisdom says that the entire creation is just like
individual. This, thus lends good support in modifying
exhalation (nihsvasitam etat) of the Supreme Self. Such
one’s behavioural patterns as the need be.
an understanding offers divine colour to breath. Breath
is a divine process. One lives as per the divine wish. 5.0 REFERENCES
Breath or flow of prana works like a bonding or
1. Shatapatha Brahmana, Shankara Bhashya on
connecting agent between matter and consciousness.
Brihadaranyakopanishad, Yukta Bhavadeva, Yogasutra,
Prana is a mysterious phenomenon. Prana is neither
matter nor non-matter (or consciousness). It makes Yogopanishads, Vijnana Bhairava, Hathapradipika.
Ms. Kala Chary: ĀSANAS AND HUMAN PHYSIOLOGY : AN ESSENTIAL PRIMER
Āsanas and Human Physiology : An Essential Primer

- Ms. Kala Chary
* M.A. DYS, oga therapist, Mysore., E mail: chikoo84@gmail.com
ABSTRACT
Yoga is a practical science. Practice of Asanas offer large range of advantages
by conscious management of mobility and stability through Asanas practised
in various positions that human body can adopt, be it standing or lying prone.
Asanas are essentially dynamic and this helps upkeep of physical health,
mental poise and emotional balance.
Keywords: Asana, physiology, defence mechanism, emotions.
1. INTRODUCTION
In the course of our busy lives, we do not evince a deep awareness of our body
and mind. The demands of the external world preoccupy us and our actions are
often a reflexive response to these demands. Physical education is a proximate
attempt to build awareness of the body. But it falls short of building harmony
between the cognitive functions and other functions of the body.
The first people to correlate physical education to heath, hygiene, ethics,
meditation and even higher purposes of life were the ancient yogis of India. Three
thousand years ago, Atharva Veda referred to this concept of body awareness.
Gorakṣanātha, an ancient yogi of the 11th century asks “how can one who does
not know his own body hope to acquire success in life?”
Yoga is a practice-oriented science, comprising of specific techniques that
help harmonise the body and the mind. In this article, an attempt is made
to understand how systematic practice of yagasanas could affect the body
physiology. Specific yogic postures in the standing, sitting, prone and supine
categories are discussed. This will not only assist the Yoga Sādhaka to practice
the āsanas but also will help in developing body awareness simultaneously.
A steady and pleasant posture produces a profound state of neuro -muscular
relaxation. They are designed to promote a state of mental and physical well-
being. In this state all the organs function efficiently under the intelligent control
of the mind. Hence, one requires tremendous concentration and sincerity while
practicing Yoga āsanas.
There are endless poses, when done rightly, which benefit the body. However,
equipoise (Samatva) has to be maintained in the final pose without jerks or
tremors. A body which is good in flexion may not be good at extension or vice-
versa. But constant practice will bring definite improvement.
Yoga āsanas should be practiced very slowly correlating with slow breathing,
stretching smoothly the concerned muscles and relaxing completely while
returning to original position.
The great sage Patanjali, the ‘Father of Yoga’ explains this aspect very aptly in his
three ‘sutras’ or ‘aphorisms’: Patanjali yoga sūtras II-46, 47, 48.
Sutra 46: “sthiram sukham āsanam” i.e. āsanas are • Come back to the straight Tāḍāsana pose at the end.
postures which give steadiness, bliss and happiness. During entire routine, make sure your hands are
Sutra 47: “prayatna śaitilya ananta samāpatti” i.e. one hanging slightly away from the body swinging like a
can consciously stretches and relaxes in the final pose to pendulum.
reach the universal bliss. This exercise is extremely soothing for the nervous
Sutra 48: “tato dvandhva na abhigātaḥ” i.e. when system
the final pose in achieved with effort and the body is
stable resulting in mental happiness, the Yoga Sādhaka Ardha kaṭi cakrāsana (Lateral arc pose):
will never be affected by any ‘dvandhva’ or dualities. • In this asana, one should stand erect, raise your right
He will overcome all these dualities that create hand above the head keeping a straight elbow and
stress. Gradually the body mind balance is achieved with deep inhalation gently elongate the spine.
with the experience of universal bliss i.e. “ananta • Next, while exhaling, bend the waist (kati) to the left
samapatthi”. side. Maintain the pose while breathing normally and
“Gheranḍa saṃhitā”, an authoritative text on Haṭha yoga keeping the elbow and the knees straight during the
says that there are as many asanas as living species! waist bend.
However, all these asanas, whether standing, sitting, • After staying in the pose for 30 seconds, gradually
prone or supine, involve muscle movement of the body return back to the straight position (sthiti). Repeat
in flexion, extension, lateral flexion, rotation, balancing the same with your left hand. It is important to note
or inverted pose etc. They give very good stretching and that while bringing the hand down with exhalation,
relaxation to various muscles in the body. They also tone one experiences the blood gushing down from the
up the subtler organ systems, improve blood circulation, arm to the finger tips.
digestion, stimulate the nerves and promote good
health. The lateral bending of both the sides will stretch and
improve the lateral muscles, strengthen the pelvic
2. STANDING POSTURES: muscles and relieve any pain in the shoulders too.
Tādāsana (The Palm Tree pose) Vṛkṣāsana (tree pose)

Standing erect needs minimal muscular effort in our • Stand on your right leg, fold your left leg and place it
thighs, hips and backs. We relax while standing because on your erect right knee.
we can lock our knees and balance on our hip joint • Hands are raised above the head in ‘namaskar’ pose.
without much muscular activity. In this posture, the
• Maintain the pose for 30 seconds and repeat the
hamstrings will be relaxed and ligaments exert less
asana on your left leg.
pressure. This is perfect when we stand in Tāḍāsana
(The palm tree pose) with legs together, back straight, The posture tones up the leg muscles and gives one a
head erect. The whole body will be in balance. The body sense of balance. It also focuses the mind and provides
will stand perpendicular to earth’s gravitational field. forbearance to the body.
One should stand with eyes closed with complete inner
awareness. Ardha cakrāsana (Relaxed back bend)
By keeping the feet a foot apart, in this pose one can • Before trying this asana, initially raise the hands
practice centering (or swinging). above the head, interlock the fingers, stretch and
• In this sequence, you first put the whole body’s slightly bend back, as much as you can, knees bent
pressure to the right by slightly leaning to the right slightly forward.
till the edges of the foot. • Observe the pressure on the lumbar and the waist
region. Then come back slowly to straight position.
• Next, lean to the left till the edges of left foot followed
by leaning slightly forward to the tips of your toes • After this initial back stretch exercise, one can try
and then leaning slightly backward to the edges of the Ardha chakrasana, the half wheel back bend
the heels. pose, keeping the hands on the waist, gently bend
backwards, as much as you can.
• Once in the final pose, maintain in normal breathing, This makes a good shape of a triangle, toning up leg
gently stretching the throat wide with every muscles and removing the stiffness in the legs, hips and
inhalation. the thighs. The chest is also well extended. The arms are
This gives good concave stretch to the spine with ample also well stretched. Practice the other side also.
blood supply to the spinal-cord. The neck also stretches
with good stimulations to the thyroid and parathyroid Parivṛtta Trikoṇāsana (Opposite Triangle pose)
glands. Proceed further by practicing the opposite triangle pose
namely, Parivṛtta Trikoṇāsana.
Pādahastāsana (Forward bend):
• Spread the legs wide, a meter apart.
After the concave bend in ardha cakrāsana, now you can
• Take the hands wide, bend down and touch the right
try the convex forward bend.
leg with your left hand, and stretch the right hand
• First stand straight in sthithi. above your head.
• Taking both the hands sideways up with inhalation, • Maintain the pose without bending the knee. Look
bend forward slowly exhaling, hands hanging down. through the hand which is raised above. After
• Either one can catch the toes or place the palms on the maintaining pose for 30 seconds, repeat the pose
floor in front. One can observe that in this position, with he opposite side (i.e. touching left leg with the
most parts of the upper and lower extremities remain right hand, and stretching the left hand up)
relaxed. With every slow exhalation, the bending This pose increases the blood supply to the lower part
becomes better and better. Relax in the final pose of the spinal region, and strengthens the hips. It relieves
and maintain in the pose for one minute. the pain in the back and stimulates the abdomen organs,
Pādahastāsana keeps the spine healthy and mobilises as you twist your abdominal region gently.
the joints. It stimulates the entire nervous system. The In both the triangle poses, it depends on the practitioner,
pressing of the abdomen to the thighs reduces excess fat how he manipulates his breathing while stretching
in that region. It stretches the hamstrings and the calves. the arms apart (inhale) and bending down to one
The abdominal organs are massaged gently and blood side (exhale). The beginner can start with leg support
supply to the brain also increases. More concentration (the lower hand catching the ankle or leg). Gradually,
in this pose enhances the forbearance of the individual. as muscles get flexible with deep breath and slow
This asana can also be done with legs apart, feet exhalation the hand can reach the floor comfortably and
firmly placed on the ground. This is called Prasarita can be placed beside the foot. Then, you can maintain
Pādahastāsana. In this pose, the grains, thighs and legs the posture for a long time with stability.
get good stretch.
Vīrābhadrāsana (Standing warrior pose)
3. ANGLE POSTURES: • First, stand with legs apart, almost a metre wide.
Trikoṇāsana (Triangle pose) • Turn your right foot 90° to the right side, with your
body also turning to the right. Here, lunge the right leg
• Spread the legs sideways almost a meter apart. and flex the knee at 90 degrees,
• Raise the arms sideways in line with the shoulders, • Expand the chest and simultaneously spread the
palms down. hands wide. Inhaling, take the hands up above head
• Turn the right foot 90° to the right and left foot slightly joining the palms. At this point it is called Ardha
to the right. Vīrābhadrāsana.
• Now bend to the right bringing the right arm down, When one bends the upper body forward, with stomach
left arm up, as you exhale. resting on the straightened leg in front, and lift the
• Place the right hand beside the right foot and look back leg off the floor, the posture is called Paripūrṇa
above at the raised left hand. If the right hand cannot Vīrābhadrāsana.
reach the ground, the right hand can catch the right The standing warrior pose strengthens and stretches
ankle for support. muscles throughout the lower extremities. When the
hands are raised to 90° the chest is fully extended Utkaṭāsana

and this helps in deep breathing. This also relieves
This āsana is like sitting in an imaginary chair.
stiffness in the shoulders and reduces fat around the
hips. • Stand in Tāḍāsana, stretch the arms over the head
and join palms.
In Ardha Vīrābhadrāsana, one can also twist the hips
slightly while keeping the hands apart in both the • Exhale and bend knees and lower the trunk until the
directions. This twist is good for the blood circulation thighs and parallel to the floor.
around the spine. • Do not stoop forward. For 30 seconds, you can
balance in this way normal breathing.
Parighāsana (Rod pose) In this pose, the chest is developed and fully expanded.
Another pose in this category is the side bend with one The diaphragm is lifted, which raises the pelvic girdle up.
knee on the floor called Parighāsana. It corrects the minor deformities in the legs and removes
stiffness in shoulders.
• Kneel on the floor with ankles together.
• Stretch the right leg sideways to the right and keep it
in line with the trunk. The right leg should be stiff at
4. SITTING POSTURES
the knee. With an inhalation widen the chest bringing Vajrāsana (Diamond pose)
the arms sideways apart. • Sitting postures are practiced generally on the floor
• Now exhaling slowly move the trunk and the right on a feat surface. In any sitting pose, there is a solid
arm down towards the extended right leg. base, more stability in the body and relaxation.
• Now move the left arm over the head, upper arm • If the knees are perfectly healthy, you can sit in
touching the left ear. Gradually exhaling, extend the Vajrāsana or Vīrāsana (The diamond pose).
left hand to the right side, along with the head, after • The legs are bent backwards 180 degree with thighs
maintaining for 30 seconds or more slowly come together, sit on the heels, which forces full extension
back in the reverse order. Repeat the other side too. to the ankles. A folded towel or pillow can be kept
In this pose, one can note the pelvis stretch. Also, one under the heels if there is discomfort. The back, neck
side of the abdomen pressed and the other extended. It and the bead will be straight.
removes sagginess in abdomen. It also helps stiff back. In Vīrāsana, the buttocks could be placed on the floor
After this pose, one can try the complementary pose for or over a small pillow and the feet are kept by the side
extending the back muscles, concaving the spine and of the thighs. The toes are pointed back and touch the
stretching the lungs wide. This is called Uṣṭrāsana or floor. Wrists are to be kept on the knees, palms closed.
camel pose. This posture is suitable for prāṇāyāma practices and
meditation. However, people with weak knees should
Uṣṭrāsana (Camel Pose) be careful while doing these asanas for a longer time.
Vajrāsana can be practiced even immediately after
• In Ushtrasana, kneel down first keeping the knees,
meals, as it will relieve the heaviness in stomach.
and feet a foot apart.
• Keeping the hands on the waist, gently bend Śaśānkāsana (Rabbit pose)
backwards.
The next variation would be a forward bend in Vajrāsana
• Gradually release the hands and hold the ankles with or Vīrāsana and this is called the rabbit pose or crescent
respective hands. This allows good stretch for the pose, named Śaśānkāsana.
entire body, the chest, the spine, the pelvis, thighs • Catch the fingers at the back, with a deep inhalation
and arms. expanding the chest, gently go backwards.
This Asana is excellent for spinal cord, legs and arms. • Then slow exhaling, bend forwards and touch
Lastly, to build up the stamina of the lower half of the the forehead to the ground. Observe keenly the
body, we can attempt a fierce posture namely Utkaṭāsana expansion of the chest and curving of the spine as
- a powerful posture. you inhale and contraction of the chest muscles
and convexing of the back, as you exhale. Here the
abdomen is pressing the thighs, massaging the thighs and abdomen. For persons who sit properly in this pose,
and legs. the balance is achieved wonderfully. The mind remains in
• We feel heaviness in the head region as plenty peace enabling focus. One can change the leg positions
of blood gushes that region. Maintain in normal after sometime, to develop the legs evenly.
breathing for a minute even more and slowly come
Variations in Padmāsana:
back to sitting position.
After this Śaśānkāsana, to complement it lock the fingers For persons who cannot do the complete Padmāsana,
and stretch the hands above the head straight by breathing after sitting in sukhasana, one leg can be placed on the
deeply. This will extend the chest up. The pelvic girdle is opposite thigh and this becomes Ardha Padmāsana
also raised, and the stomach muscles are relaxed after the Yoga Mudra – is a forward bend in Padmāsana keeping
experience of constriction and pressure in the previous the hands interlocked at the back, inhale and slowly
Śaśānkāsana,. The spine is stretched vertically relaxing exhale simultaneously bending forward and touching
every vertebra. This is called Parvatāsana in Vajrāsana. the forehead to the ground.
This asana squeezes the stomach wonderfully, as we
Variations in a solid sitting base bend forward. It also supplies lot of blood to the brain
Many people do not sit erect thereby damaging the cells. The asana massages the lower parts of the body
alignment of the internal organs. Proper flow of blood to relieving hip and low back pain. In this asana, one can
the internal organs is restricted. As a result, many organs minutely observe the vertebral pull in the back, as the
will degenerate and that leads to quick ageing. By practicing back bends forward. One can also observe the sharp
the sitting asanas, the spine gets good strength, the ribs stretch in the arms, squeezing of the thigh muscles
and inter costal muscles are well toned and breathing underneath.
becomes easier. As there is less muscular movement, the Parvatāsana – is a variation of Padmāsana and it is a
nervous system gets smoothened. As a result, the mind complementary pose for yoga mudra. In Parvatāsana or
also becomes calmer, enabling meditation. mountain pose, the arms are stretched over the head
Sitting asanas can be practiced by everyone, young and with fingers interlocked. hold there with deep breathing.
old, including pregnant women upto 4-5 months, unless Here, we find that the abdominal organs are drawn
there is any complication. The toning up of the pelvic in, even the pelvic girdle is lifted up and the chest is
organs is very useful in pregnancy. Labour pains decrease expanded wonderfully. This asana, when maintained for
and delivery taken place with ease. some time, increases blood supply to the pelvic organs.
Sitting poses in stretched legs

Padmāsana (Lotus pose):
The simplest leg stretching pose is the Daṇḍāsana or the
This is the lotus pose and the most important and useful
stick pose.
sitting asana in Haṭha Yoga. The Haṭha Yoga pradīpikā
describes to practice breath control (Prāṇāyāma) in this For this pose, sit on the floor, legs stretched straight in
pose so that the awakening the potential energy within front, knees, ankles, toes extended. Place the hands
will be possible (Kuṇḍalinī jāgṛti). alongside the hips, palms on the floor. Sitting in this way
will give hip flexibility and upper body strength.
• Sit on the floor with legs stretched straight in front.
To improve further the abdominal strength and hips
• Bend the right leg at the knee.
bend. You can try the boat pose or Naukāsana or
• Holding the right in the hands, place it over the left Navāsana.
thigh.
• For this pose, from Daṇḍāsana lift the legs up
• Similarly hold the left foot and place it over the right simultaneously, keeping the knees tight and toes
thigh. This will lock both the feet together, pressing pointed.
the thighs nicely.
• Balance the body on the buttocks, arms stretched in
• From the base to the neck the spine should remain
front, body takes the shape of a boat. There will be
erect. The palms can placed one over the other in
a grip on the muscles of the abdomen and the lower
front of the navel.
back.
One gets maximum rest in this pose. The knees and ankle
stiffness is released. Blood circulates more to the lumbar
Naukāsana is not only helpful for the organs of the • Repeat with the other leg stretch and here the other
stomach and the intestines, but also strengthen the back side the abdomen gets a good compression.
muscles. Regular practice of the āsana can keep the back
quite strong for long years. Upaviṣtakoṇāsana
Variations in the posterior stretches of the sitting ‘Upaviṣta’ means legs stretch widely apart.
asanas: • Initially, spread the legs wide apart. With a deep by
Pascimottānāsana (Posterior forward bend): exhaling, slowly bring them down, and catch the
• Sit on the floor, back straight, knees extended, leg respective toes. Pull the diaphragm up and hold the
stretched in front, heels and toes together. pose for few seconds.
• Next, exhale further ‘bring the upper body down,
• Then, inhale and raise the arms up, above the head. bringing the head to the floor.
By flexing the hips slowly exhale and bend forward • As the head reaches the floor, one can feel intense
simultaneously extending the hands forward and stretch in the hamstring, thighs and lower back.
catch the toes. Pelvic organs are well toned up. It is a good asana for
• At this point, you can wait, observing the pull behind women, since it stimulates the ovaries.
the back and also underneath the thighs. With
another deep breath, the head can brought out Pūrvottānāsana (Anterior back bend)
further down to touch the knees. This helps complement the forward stretch of
• Elbows can be flexed and rest them on the floor, still Pashcimottanasana. It is also a balancing pose.
holding the toes. One can perfect this asana slowly, • Sit on the floor, with legs stretched in front. Place the
by deep breaths again and again. After maintaining palms behind the hips on the floor, fingers pointing in
the posture for 1-3 minutes, one can slowly come out the direction of the feet.
back to Dandasana step by step in the reverse order.
• Bend the knees and place the soles of the feet on the
Pascimottānāsana is also known as “Ugrāsana” floor.
‘Paschima’ or the west implies the backside of the body.
• Now, taking the pressure of the body on the feet and
In this pose, the back of the whole body is intensely
palms exhale and lift the body of the floor, straighten
stretched. This asana, considered one of the best among
the arms and legs.
the asanas in haṭha yoga, tones up the abdominal organs,
kidneys and improves digestion. Due to the complete • Now the body balances on the feet and hands. The
flexion of the spine, the heart which comes below it is arms will be perpendicular to the ground. Keep
very well massaged. It stimulates the nervous system and the neck relaxed and gently bend back the neck.
brain cells. Thus, it enhances the mental endurance too. Breathe normally and maintain the balance. Feel the
stretch in the lower abdomen and lower extremities,
Jānuśirāsana pressure on the shoulder joints, slight pulling in the
neck region. While returning, gently drop the hips on
In this pose the head (shira) touches the knee (Jānu) in a
the floor and relax.
single leg stretch forward bend.
Apart from strengthening the wrists and ankles and
• Sit with legs stretched straight in front. Take away
shoulder muscles, this asana provides very good stretch
one leg 90°. The other leg can be stretched straight
to the pelvic organs and the lumbar regions. The chest
or even folded at knee, its heel kept against the inner
also expands quite well.
thigh of the out stretched leg.
• Lifting the hands up with an inhalation, forward bend Sitting spinal twists
while exhaling to catch the toes, forehead resting on Sitting spinal twists produce stretch in the hip joints,
the stretched knee. pelvis and spine.
• Feel the stretch all over the thigh, hamstrings and
calf muscles. Here, one side of the abdomen is Bharadvāja āsana
compressed against the thigh, toning the inner • In this āsana, both legs are folded. First, fold the right
organs. After maintaining for some time in normal leg at knee from outside and left folded inside, left
breathing, you can come out in the reverse order.
foot touching the right thigh. Now twist to the left, • Then after maintaining for a minute or so, come back
placing the left hand behind the back on the floor. in reverse order. Repeat the posture on the other
Place the right hand over the left knee. Twist further, side too in the similar way.
putting pressure on both hands, left knee. Twist In Vakrāsana, you do the half spinal twist with one
further, putting pressure on both hands. This squeezes leg stretched and knee extended. Whereas in Ardha
the spine to one side. Matsyendrāsana you fold the leg and do the twist.
• In the same sitting position, you can twist to the right Beginners should first practice Vakrāsana and then try
side too, to complement the earlier twist. Here, the Ardha Matsyendrāsana.
right hand is placed behind the back on the floor, left
Both these twists give excellent flexibility to the spine
palm, on the left knee.
and very good toning to abdominal muscles. Regularly
• Second, you can repeat the process, by folding the
practice, they can even influence the pancreatic
left leg at knee from outside and right leg folded
secretions, bringing marked changes in the endocrinal
inside.
system. The intestines benefit from these asanas. The
This gives a very good exercise to the back muscles, abdominal flabbiness can also be reduced.
particularly to the lumbar joints.
The other sitting twists: Other valuable sitting postures
Now we shall look into a couple of sitting asanas which
Vakrāsana
enable us to slowly understand the stretching and
In this twist, apart from the stretch we got in the relaxation of the upper and lower parts of our body.
shoulders, neck, chest, the abdomen too is well
squeezed, stimulating all the organs inside particularly Baddhakonāsana
the pancreas. • Sit in Daṇḍāsana, with legs stretched straight in front.
• Here, sit straight, with legs stretched in front of you. Fold both the legs inwards, the soles touching each
Fold the left leg at knee and place the foot beside the other, heels touching the perenium.
right knee. Place the left arm behind the back, palm • Catch the big toes with respective hands or you
catch the left foot with your right hand. can even clasp the hands over the toes. You will
• Twist to your left side, giving a squeeze to twist far experience a very good stretch in the inner thighs,
left, stretching the chest and the neck too. pelvis and perineum region.
• Maintain the pose in normal breathing. Slowly come • Keep the back straight and erect. That makes the
back to the original position by straightening the lower lumbar region strong.
head, chest, releasing the hands and legs. Repeat
• Keep focussed on the lower back. You can also frap
other side in the similar manner.
the thighs continuously, which will loosen thigh
In Ardha Matsyendrāsana there will be a slight variation. muscles and also reduces the flabbiness of the thighs.
• Sit straight with legs stretched in front. In this pose, you can bend forward, touching the
• Pull the right heel in toward the upper left thigh. forehead to the toes or even the floor. Remember bend
• Place the left foot on floor in front of the folded right forward with slow exhalation. At this point the stretch
knees. Pull the left knee closer to the chest with the between the thighs and the pelvic area will become
right hand forearm. more prominent. Maintain in this pose for 30-60 seconds
and slowly inhaling come.
• Once comfortable in this position, lift the left foot
and place properly on the right side of the right thigh. Gomukhāsana makes the entire body elastic.
The left palm is placed on the floor, behind the back. • First sit on the floor straight, legs extended in front.
Now grasp the left foot with the right hand, bringing Bent the left leg at knee, place it under the right
it over the left knee, thereby pressing the left knee buttock.
closer to the chest. • Now, bend the right leg at knee, placing the right
• Gently give a twist to your left side, looking through thigh over the left one. Rest the ankles, keeping the
the left shoulder. toes pointing back.
• Raise the left arm over the head, bending at the • Maintain up to 30 seconds in normal breathing. Then
elbow, place the left palm over the back of the neck. come back to the resting position in Makarāsana.
• Take the right arm behind the backup, clasp the right Bhujangāsana with hands in front – here, place the palms
palm with the left one. in front of the head facing each other. With inhalation lift
• At this point watch the expansion of the chest. Sitting the body up to waist level and maintain. Come back to
erect, observing the balance of the whole body, Makarāsana after 30 seconds.
maintaining the pose for few seconds.
Śalabhāsana
This asana brings very good flexibility to the muscles of
the arms, as well as legs. All the time, you must keep the Śalabhāsana or the locust pose is a complementary
head, neck and back as straight as possible. pose of Bhujangāsana. Beginners must start with Ardha
Śalabhāsana. Head keeping the hands under the thighs,
5. PRONE POSTURES: one leg is lifted up straight and maintained for 20
seconds. After bring it down, the other leg is lifted up.
The prone postures, particularly the back bending ones After this, complete Śalabhāsana can be tried by lifting
are very good for the cardiac system. both legs together, knees straight.
The vital capacity of the lungs can be kept throughout This asana aids digestion and flatulence. It relieves pain
life by these asanas. Abdominal and pelvic organs are in the lumbosacral region. One can also lift the head up
well extended. Liver, pancreas and gallbladder get better simultaneously with the legs in this pose. This gives us
supply of blood. Kidneys squeezed and their functions the shape of an inverted boat.
are toned up. Muscular sheets of the diaphragm are
toned up. The pelvic organ gets good blood supply. Dhanurāsana (the bow posture)
Makarāsana • This āsana curves the body like a bow. The head is
lifted and chest is expanded.
Makarāsana is the starting pose for all prone postures.
Makarāsana or crocodile pose is the relaxation pose. • In the second stage, pull the knees up, widening the
legs, lift the thighs too, off the floor.
Here, you lie down on the floor on your stomach, the
entire front portion of the body touching the ground, • After the full stretch upwards has been achieved join
legs apart, heels facing each other, hands folded in front together the knees and ankles. Maintain for 10-20
and chin or cheek resting on the folded hands. seconds. Breathing will be slightly fast, since the
abdomen is extended.
This pose gives complete rest to the chest, heart
abdomen and even the back muscles. It improves heart This āsana is not recommended for high BP and cardiac
functioning and soothes the nerves. patients. Even persons with weak knees cannot perform
this pose.
To get more stretch in Makarāsana, gently lift the head
and clasp the hands behind the head. This is explained Pārśva dhanurāsana (Side bend in bow pose)
in the Haṭha yoga text Gheraṇḍa samhitā (2nd chapter)
Verse 40 : “lie on the ground face down, the chest In this variation of the bow pose, from the final pose of
touching the earth and both legs stretched out. Catch Dhanurāsana, exhale and roll over to one side, stretching
the head with the arms. This is the crocodile posture, the legs and chest, with hands well gripping the ankles.
which increases bodily heat”. After coming back straight, do the other side rolling. The
sideways roll in the bow pose massages the abdominal
From Makarāsana, the different variations of the cobra
organs, pressing them against the floor. This also reduces
pose or
the flabbiness of the abdomen.
Bhujangāsana, could be practiced.
For the classic Bhujangāsana: Adhomukha Śvānāsana (the bent head Dog pose)
• Place hands on either side of the chest, elbows closer After doing the cobra, locust and bow variations, this
to the body. down facing dog pose or Adhomukha Śvānāsana gives
• Pressing the hands firmly on the ground, while a wonderful relief to the whole body. This is an excellent
inhaling - lift the head, chest, upto the trunk. semi-inverted pose, which can be tried before doing the
headstand or śīrśāsana. • Lift the upper leg up to 90°, perpendicular to the

• From the resting Makarāsana, come first to ground.
Bhujangasana with palms placed on either side of the • You can catch the ankle or the big toe.
chest, head lifted. • After maintaining for 30seconds, comeback and
• Exhale and raise the trunk from the floor, straightening turning to the other side repeat the same posture.
the arms, head bent down. The body takes the shape The pelvic muscles benefit in this āsana, hamstrings are
of a mountain. we toned and backache is also relieved.
• Place the feet firmly on the floor, the legs stretched
with a slant. Jatara Parivartanāsana
• Stay in this pose for a minute or even more with slow This āsana is the stomach twist pose attempted lying
breathing. Keep always the neck relaxed and hanging. supine on the floor.
This is indeed a rejuvenating pose. It relieves leg pain, • First stretch out the arms sideways in line with the
ankle pain and shoulder joints are strengthened. The shoulders, the body looking like a cross.
abdominal muscles are drawn in, the diaphragm is lifted • Exhale and raise both legs up to 90°. Take a deep
to the chest cavity and the rate of heart beat is slowed breath and while exhaling bring both the legs to one
down. It supplies more blood to the head region too. side of the body down on the floor, the feet reaching
outstretched hand.
6. SUPINE POSTURES: • If possible, you can catch the toes as well, to get
Most of the supine asanas, particularly the inverted better stretch. The stomach gets a good twist to
ones prevent stagnation of blood circulation, sagging one side of the body. The knees should be together
of organs and enhance oxygenation in the lower parts and the legs straight. The lumbar should be on the
of the body. Blood, flows towards heart without strain floor and you should turn the legs only from the hip
and cardiac output increases. Persons with eye problems region.
must be slightly careful while doing these asanas and • Stay for 30-60 seconds and come back to straight
they can wrap a crepe bandage around the eyes. position, and relax. Then, repeat the other side too.
The capacity to withstand altitudes is derived from Observe keenly the stretch felt on the lateral sides in
inverted poses. When practiced at high altitudes, the this asana.
lungs are warmed up immediately. Due to the twist, the stomach, thighs and legs are
For women these poses are very helpful. They remove well toned. The asana is good for liver, spleen and the
pelvic congestions, prevent formation of fibroids, loosen pancreas. It enables proper intestinal peristalsis, leading
adhesions and improve the muscle tone in the pelvis. to proper evacuation.
Supta pādānguṣtāsana 7. INVERTED POSES:

The simplest practice in the supine posture is the Supta Before going to the inverted asanas, namely Viparīta
pādānguṣtāsana. karaṇi, Sarvāngāsana, Halāsana and so on, one can try
• Here you lie down flat on the floor. Raise both the the simple hip opening exercises.
legs up 90°. Remain in that pose for some time. This can be done in three ways, by lying down supine on
• If possible catch the toes of the legs with respective the floor.
hands. You can feel the pull in the back, arms, due to • Fold the legs, catch them with respective hands,
the stretching of the lower limbs. gently press them against the abdomen keep
As a next step, you can spread the legs wide apart, pressing breathing slowly. This is just like we do
without leaving the hold on the toes. This is Prasarita pavanamuktasana.
Supta pādānguṣtāsana. • Next, grasping the knees from inside, pull them down
Anantāsana laterally, making them wide apart.
• Third, grasping the ankles, pull the feet towards the
• In this posture, lie down on floor sideways, resting
head.
the head on the folded hand.
All these poses will make the hips stronger, enabling The effect of Halāsana, is the same as that of
lifting them up to practice any inverted posture. Sarvāngāsana. The spine gets extra supply of blood.
The abdomen is rejuvenated due to contraction. Gas is
Viparīta karaṇi relieved easily.
This is a preparatory pose for the inverted pose Regular practice of these āsanas will make the back
Sarvangasana. muscles very mobile and enables the practitioner to
perform the forward bend poses very easily, such as
• Lie down flat on the floor.
Paschimottānāsana and Pādahastāsana.
• Fold the legs at knees, move the legs towards
stomach until the thighs press it. Matsyāsana (fish posture)
• Raise the hips off the floor with an exhalation, This posture can be initially moderately attempt by lying
catching the waist both sides with respective hand. down straight supine. The chest and the abdomen are
• With another exhalation, raise the legs fully up, body lifted as high as possible, by placing the palms under the
weight falling on the elbows, which is resting on the floor. thighs. As you lift the chest up, bend the head backwards,
One can use the support of the wall for coming to this the crown touching the floor.
posture.
In Sarvāngāsana the body (exclusive of the head and In the classic fish pose, you first sit in Padmāsana
the neck) is positioned more or less perpendicular to (Lotus) and with the support of the elbows, gently bend
the floor. To do this asana, the cervical region should be backwards, arching the lumbar, head bending back and
strong. The hands are moved up and placed on the back, the crown touching the floor. In this pose, the dorsal
than on the waist. Finally, with the body supported in a region is fully extended and the chest is well expanded.
straight line by the hands and muscles of the trunks and Since you are in Padmāsana, the lower extremities too
hips, you get a complete chin lock, the chin pressing the benefit by this pose. The pelvic joints become elastic.
neck.
Sethubandhāsana (The Bridge posture)
Halāsana (Plough Pose) In this pose, begin with supine position. Fold the knees,
From Sarvāngāsana or even Viparīta karaṇi, one can placing the feet firmly on the ground. Now lift the pelvis
attempt the next pose, Halāsana, the plough posture. as high as possible, catching your waist with respective
hands. The body takes the shape of a bridge. The posture
• In Halāsana, from Sarvāngāsana position, the legs together
gives a lot of relaxation to the back muscles. The āsana
are brought gently behind the head, first parallel to the
can be very complementary after performing the should
floor and then slowly toes reaching the floor.
understand or the fish pose.
• The thighs and legs should be parallel to the ground, but
the posture could be modified to meet the individual CONCLUSION
needs such as moderate flexion to the knees, less
flexion to the hips or move flexion of the back. The Yogic path has been researched and laid down by
our own ancient seers and it has given clear guidelines
• If the feet are flexed minimally overhead, the hips for prevention and cure of ailments. The authentic Haṭha
are flexed to the maximum and midback is more yoga texts like Svātmārāma’s “Haṭha yoga pradīpika” and
closer to the floor. Gheraṇḍa Muni’s “Gheraṇḍa saṃhitā” clearly underline
• If the feet are pushed further overhead, hips are the methods and steps of yogic practices, their benefits
flexed moderately and back is now perpendicular to and also the precautionary measures. They found that
the floor. the primary cause for many ailments is rooted in the
These types of variations could be attempted depending mind. Today, the hectic modern life makes it true and
on the physical capacity of the practitioner. we call these ailments as psychosomatic ailments. The
relation between the ‘psyche’ and ‘soma’ is harmonized
By practicing the above Sarvāngāsana movements, the
by the practice of yoga. Therefore, the yogic cure
entire body is toned up, by increasing the flow of blood
touches the deeper roots of the disease and a harmony
to every cell in the body. It helps a person to recover
is established, avoiding the recurrence of the same. The
from weakness.
willpower and forbearance which yoga teaches improves
the immune system in the body. REFERENCES

Yoga gives importance for strengthening the inherent 1. Asana, Pranayama, Mudra, Bandha by Swami
defensive mechanism of the body and the mind. It could Satyananda Saraswati, Published by Bihar School of
be said that yoga, when practiced from a young age Yoga, Munger, Bihar (1969)
regularly will not only maintain the health of the person 2. Gheranda Samhita – by Gheranda.
but also assists in the flowering of the personality at 3. Pub. by Dr. Chandramouli Naicker, Karnatak University,
all levels: physical, mental, emotional, intellectual and
Dharwad
spiritual.
4. Light on yoga – by B.K.S. Iyengar
Negative emotions generally interfere with the tonic 5. George Allen and Unwin, 1966
rhythm of the muscles and blood vessels and there 6. Yogic Therapy – by Swami Kuvalayananda and Dr. SL
follows a chain of reactions. (Patanjali yoga sūtra 1:31). Vinekar. Published by Central Health Education Bureau
As a result the metabolism gets affected. During the – Ministry of health and family welfare, Govt of India
upsurge of emotions, the blood vessels get constricted (1st edition - 1963)
and the affects the heart and the lungs. Tissues may
7. Anatomy of Haṭha yoga – by H. David Coulter
become sluggish and there could be disturbances in
8. Publ. by Motilal Banarasidas – Delhi (2001)
the glandular secretions. Practice of yoga will definitely
9. Yoga Asana – by Swami Sivanada Saraswati
control these chain reactions.
10. Published by Divine life society, Rishikesh (1962)
Therefore, the systematic practice of yoga asanas helps 11. A matter of Health - Integration of Yoga and Western
one to understand the therapeutic significance of each Medicine for prevention and cure – by Dr. Krishna Raman.
one of them and also the subtle changes that take place
Published by East West books Pvt. Ltd. Madras (1998)
within the body.
Prof. Sridhar Melukote K, Dr. Samatha P: CONCEPT OF BODY ACCORDING TO YOGA VASISTHA
CONCEPT OF BODY ACCORDING TO YOGA VASISTHA

- Prof. Sridhar Melukote K*, Dr. Samatha P**
* Registrar, SVYASA, Deemed to be University, E mail: drmksridhar@gmail.com
**Research Scholar, SVYASA, Deemed to be University, Bangalore, E mail: samathavaada@gmail.com
ABSTRACT
Abstract: Yoga Vasistha, a voluminous treatise, is an Advaitic work. Advaita of
this text is a bit different from that of the Upanishads and Adi Shankaracarya.
Though Akasha is one, yet it may be divided into three parts: Cidakasha (Pure
Consciousness), Cittakasha (mind space) and Bhutakasha (gross space).
Bhutakasha is impermeant. Hence this should be transcended. Experience
of Pure Consciousness brings in eternal bliss.
Keywords: Advaita, Akasha.
1. INTRODUCTION
YogaVasistha is one among the Prakarana texts of Advaita philosophy. It is purely

a philosophical treatise. It is also called as Vasistha Ramayana, Arsha Ramayana,
Maha Ramayana and Jnana Vasistha. As sage Vasistha elucidated the path of
knowledge here, it gets an appropriate name as ‘YogaVasistha’. Sage Vasistha
who is pre-eminent among Advaita teacher tradition, gave this knowledge to
Sri Rama for serenity of his mind stuff (Citta Shanti). Initially this was advised
by creator Brahma at the beginning of the creation for establishing peace in the
world and among people. Brahma narrated this to sage Vasistha. Sage Valmiki
as per the command of Brahma, wrote this work. Vidyaranya, Nischaladasa and
other Advaita preceptors have summarized a number of ideas and thoughts from
YogaVasistha. Sri Rama of Ramayana epic, is the ardent disciple and Brahmarsi
Vasistha is the preceptor who teaches philosophy. The context of this text which
is in the form of dialogue between a teacher and pupil is as follows: Rama went
for a victorious march across the length and breadth of Bharata, having seen
the miseries of life, diseased, old persons and death, returned to Ayodhya,
depressed. King Dasaratha having seen this untimely depression of young Rama,
requested the Royal preceptor Vasistha to advice him regarding philosophy and
spirituality. This text is a storehouse of many sub-stories. Several narratives and
stories have been explained for elucidating philosophical principles. It is bigger
than the Ramayana, the primordial epic. It has 32,000 verses and next only to
the Mahabharata in size which has one lakh verses.
The predominant subject matter of YogaVasistha is elucidating of Advaita
philosophy. The philosophy here is little different from that of Upanisadic or
Shankara philosophy. YogaVasistha elucidates the non-dualistic Consciousness
pervading the Universe (Cidakasa Advaita). Three levels of space (Akasa) are
mentioned in YogaVasistha. They are Consciousness space/ domain (Cidakasa),
Mindstuff space/domain (Cittakasa) and Gross space/domain (Bhutakasa/
Sthulakasa). Cidakasha is the basis for soul, world and universe. This is eternal
and truthful in nature. This Cidakasa/ Cidambara is the Parabrahman which is
elucidated by the Upanishads. Cittakasha is the essence (Y.V. Ibid. 18. 13-16). The mental impressions and many
of integrated mind. Bhutakasha or Sthulakasha means desires are the pendant roots and fibers of a tree and
the universe created by mind which is present ‘within bring-in unhappiness to an individual (Y.V. Ibid. 18.17).
and without’ and formless in nature. Sri Rama is disillusioned about the body and tells that
Citta means state of Consciousness. Citta is derived from for a person, the body is the big residence of its owner’s
Consciousness (Cit). The flights of Citta are mind (manas), egoism and is not interested whether it lasts or falls
intelligence (buddhi), egoism (ahamkara) and others. (Y.V.Ibid. 18.18). Sri Rama compares the sense organs to
This world is endowed with living and non-living, moving animals, thirst to a mistress, body to an abode of nerves,
and stationary objects, which is an imagination of Citta. buttocks to wood, nerves to hollow nests, muscles to
The Cidambara becomes Citta and gets transformed ropes, blood to muddy water, old age to lime, mind to a
into the world and exhibits itself. Hence Yoga Vasistha servant and delusion to big pillars called thighs (Y.V. Ibid.
philosophy is called ‘Ajāta Vāda’ (theory of unborn). 18. 13-22). Sri Rama refutes his very physical existence
YogaVasistha elucidates this concept of Ajāta Vāda and or the body in a series of verses where he compares the
Advaita through arguments-dialogues, through sub- body to various animate - inanimate objects and fauna
stories (Upakhyanas) and narratives, in six sections and flora.
through examples and illustrations, where the essence The interesting feature is that intelligence (Buddhiḥ) is
of life experiences become the metaphors. The sections compared to the mistress of the body, anxiety (Cintā) to
are: Renunciation (Vairāgya Prakaraṇam), Aspiration her daughter (Y.V. Ibid. 18.26). He dislikes the body which
for liberation (Mumukṣu Prakaraṇam), Origination is an abode of diseases, repository for wrinkles, decay
(Utpatti Prakaraṇam), Sustenance (Sthiti Prakaraṇam), and all pains (Y.V.Ibid.18.34). He is distasteful towards
Conciliation (Upaśama Prakaraṇam), Salvation (Nirvaṇa materialistic pleasures, wealth, kingdom as one day it
Prakaraṇam). gets destroyed by death (Y.V.Ibid.18.37). He distinguishes
between body and soul and informs that this ungrateful
2. THE CONCEPT OF BODY ACCORDING TO body does not follow the soul which the learned are
YOGAVASISTHA already aware of (Y.V.Ibid.18. 39). He compares the body
to a big bubble of water which trickles down soon. He
The first section/book of YogaVasistha titled Vairagya
is desirous of abandoning the same (Y.V.Ibid.18.40). Yet
Prakaranam (section of Detachment) in which Sri Rama
Sri Rama explains that the body is very delicate, soft and
informs sage Vasistha about the body, its activities, its
tattered, bitter and pungent in nature (Y.V. Ibid.18.42).
merits and demerits. At the outset, Rama explains about
Generally large part of commonwealth succumb to six
the futility and diminishing nature of the body through
types of tastes namely sweet (madhura), sour (amla),
various similes and examples. The body undergoes
salt (lavana), bitter (tikta), pungent (katu), astringent
modifications, decay and it is affected with diseases and
(kashaya) yet they relish them. But according to Rama,
gives only sorrow (Y.V. I.Vai.Pr.18.1). This body is neither
this body is bitter and tasteless in nature. Although
animate nor inanimate nor intelligent. But it appears to
people relish these six types of tastes and are under
be like a soul and hence ignorant people commit mistake
the impression that those would last forever and think
and get deluded (Y.V.I. Vai.Pr.18.2-3). He censures the
that the body would attain softness and delicacy, they
body as pitiable, abject, worthless and forsaken (Y.V. Ibid.
are not aware that finally the body leads to destruction
18.4). This body is made up of five gross elements and is
only (Y.V.Ibid.18.41-42). Rama tells ironically that this
a seat for both individual and supreme soul ( Upanishadic
body is not shameful although experiencing the fleeting
ref: Dvā suparṇā sayujā sakhāyā………… Śvetāśvatara
happiness and unhappiness. He asks sage Vasistha
Upaniṣat .4.6). Sri Rama compares the body to a tree
as to why one should protect this body (kāya) which
in the forest called the worldly life. The sufferings are
exercised authority and power, lived in grandeur would
compared to worms and the mind is compared to a
not attain prosperity or stability (Y.V.Ibid.18, 43-44). The
fickle monkey (VilasacCitta markaṭaḥ …Y.V. Ibid. 18. 12).
body cannot understand either senility or death. Hence
He compares the limbs of the body to branches of a
there is no difference between the rich and poor, who
tree, young shoots and the hands to a bunch of flowers.
experience both senility and death (Y.V.Ibid.18.45). The
The fruits are auspicious and inauspicious in nature.
body is compared to a heap of wood which travels on
The sense organs are compared to birds, the thighs to
the waves of the world and finally fit for the funeral
pillars and the lust to a traveler and egoism to a vulture
pyre (Y.V. Ibid.18.47). Rama censures those people and practiced in tantric ways. Body energy will not
who have a desire on the body, world and passage of be highly successful in all activities and undertakings
life owing to being intoxicated by drinking the alcohol but the intellectual activity will lead to success in all
called delusion (Y.V.Ibid.18.52). He heralds that a person endeavors. This is a bone of contention and debate
who understands that he is not there for the body, between brain and brawn here (Saphalo māṃsa dehasya
neither the body is there for him nor the ego, would na kaścitpouruṣakramaḥ | manodehasya saphalaṃ
attain excellence (Y.V.Ibid.18.53). Rama compares the sarvameva svaceṣṭitam || Y.V.Ut.Pr.92.16).
consciousness (prajñā) to a woman who is trapped by
a demon called false knowledge (Mithyā jñānam, Y.V. 3. BODY, MIND AND SOUL
Ibid.18.56). The body deteriorates like the drops of a
Vasistha while explaining the origin of mind, informs
waterfall or like the withered leaves or gets dissolved
that the cosmic mind is the genius (samaṣṭi) and the
in the ocean like a bubble. It is trapped in the whirlpool
soul becomes its part (vyaṣṭi). Therefore, the mind
of mental impressions (vasana) of once own actions
becomes a soul without personality where as the soul
(Y.V.Ibid.18. 58,59). Sri Rama has no interest in this
is the mind of a certain person. These souls thus born
materialistic life which undergoes various modifications
move freely in the sphere of consciousness (Cidākāśa).
owing to false knowledge and appear like an illusory city
These get unfolded by atoms and reside in fourteen
in the dream (Y.V.Ibid.18.60). He declares that he would
kinds of animated nature depending upon merit and
reject this body (Kalevaraḥ) and all its instability which
demerit actions. Then they enter the bodies through
appears like a blade of grass and remain reposed (Sthita
the vital breath and express themselves over a period
manaḥ) (Y.V. Ibid.18.61).
of time (Y.V.Ibid.93.13-14). It is the creator Brahma
Sri Rama is viewing a woman who is composed of just who creates all the living beings but their appearance
nerves, bones, joints and nothing but a statue of flesh and and disappearance depends upon the actions of their
a moving machinery of ribs and limbs (Y.V.I. Vai. Pr.21.1). previous births (Y.V.Ibid.93.21). The endless desires
Women charming on account of a pair of bosoms, with drive a soul to many places which is beyond space
decoration would lose their charm at death and the same and time (Nānādigdeśakālāntaśailakandaracāriṇī|
object becomes a food for pack of dogs (Y.V.Ibid.18.5,6). racitottamavaicitryavihitā āsambhramā asasti || ()
After all their body is a lump of blood, flesh and bones Y.V.Ibid.93.23). According to Vasistha, various forms
but still people get attracted owing to delusion (Moha). of living beings in this multiform world move freely in
She raises the modification of passion in men like the respective sphere by god’s will. Their travel is transitory
wings which infuses arrogance. There is no difference in nature like the sparks of fire (Itthaṃ jagatsu vividheṣu
between a woman and wine (Y.V. Ibid.21.9). vicitrarūpāstasyecchayā bhagavato vyavahāravatyaḥ
Bhanu, a character in YogaVasistha, mentions that any | āyānti yānti nipatanti tathotpatanti rūpaśriyaḥ
object created physically by hand can be destroyed kaṭaghaṭā iva pāvakotthāḥ || Y.V.Ibid.94.32). The living
and also we can control the impact of external objects beings are produced from the same source i.e., supreme
influencing our perception but it is not possible to soul like young shoots, buds and leaves originate from
disregard those ideas and thoughts ascertained by the the same tree (Y.V.Ibid.95.9,10). Vasistha advices Sri
mind (Y.V.I.Vai.Pr.88.18). He further says that if a person Rama not to have attachment towards the perishable
thinks materialistically, then he would end-up in bodily objects of the world including the body. The pain and
experiences and pain. But if he understands that he pleasures of the body would not affect or afflict the soul
is bodiless, he would be free from all evils. So a Yogi in anyway. Even the changing forms of the body will have
concentrating inward knows what is pain and pleasure, no effect what so ever on the soul. It is like the bellows
pleasant or unpleasant (Y.V.Ibid.89.3,4). Body can be of a blacksmith being burnt, the wind that covered
tamed by one or other means (expedient) where as mind escapes without any effect (Dehe naṣṭe kṣate kṣīṇe
cannot be transformed either by boon or curse. Creator kātmanaḥ kṣatirāgatā | bhastrāyāṃ paridagdhāyāṃ
Brahma explains that all species of animals from the bhastrāpūro na naśyati || Y.V. Ibid.102.12). The body is
lowest to the highest are endowed with body and mind. non-sentient and is dull matter (jaḍa), whereas mind is
Body is full of flesh which is dull and inactive in nature, neither sentient nor non-sentient (Y.V.Ibid.110.13). The
whereas mind is active and fickle in nature. Generally sensorial organs are the products of the mind whereas
body is overpowered by the influence of curses, charms mind is not a product of sensations (Indriyeṇa mano dehi
manasendriyamunmanaḥ | indriyāṇi prasūtāni manaso 5. REFERENCE BOOKS

nendriyānmanaḥ || Y.V.Ibid.110.36). Vasistha consoles
Rama that whatever the miseries he is suffering is only 1. YogaVasistha (Sanskrit) Vol 1&2 of sage Valmiki, Edited
for the body and not to the intellect or the soul (Yānīmāni by Vasudeva Lakshmana Shastry Panasheekar,1937,
vicitrāṇi dhuḥkhāni paripaśyasi | tāni dehasya sarvāṇi Nirnaya Sagar press, Mumbai, Third edition.
nāgrāhyasya cidātmanaḥ || Y.V. Ibid.122. 44). 2. YogaVasistha (Kannada) Vol 1-7 of sage Valmiki,
Translated by Sri Devudu Narasimha Shastry, 2010,
4. CONCLUSION Bangalore.
Thus we see from the above account that Body as explained Hemantha Sahitya prakashana, Bangalore, Second
in Yoga Vasistha is transitory in nature, a repository of edition.
unhappiness and misery. Hence learned people should 3. YogaVasistha (English) Vol 1-4 of sage Valmiki, Edited
ignore Sthulakasha and move to higher dimensions of by Ravi Prakash Arya, 2017, Parimal
mind (Cittakasha) and consciousness (Cidakasha) and Publications, Delhi, Fifth reprint edition, ISBN: 978-81-
attain self-realization (Atma sakshatkara). 7110-151-1(set).
Dr. Parimal Devnath: Development of Yama and Niyama
Development of Yama and Niyama

Dr. Parimal Devnath,
Research Assocate,
The Lonavla Yoga Institute (India),
Lonavla, India.
ABSTRACT
Abstract: Yama and Niyama, as we see them in the Yogic literature, are relatively
new ideas. They evolved through the ages. The present study is predominantly
historical in nature. But it is limited to literature of Yoga excluding vast source
material of Puranas. There are practical difficulties in real-life implementation of the
components of Yama and Niyama. Sometimes, true application of some of these
moral codes might threaten one’s life.
Keywords: Yama, Niyama, Dhyana.
1. INTRODUCTION
The pair of Yama and Niyama forms an integral practice in the tradition of
Patanjala Yoga. According to the scheme of Ashtangayoga, this pair of personal
purity, ethics and social conduct is the basis of all other further practices of
Yoga. One without being well equipped with these practices may not be able
to extract suitable benefits from the higher curriculum of Yoga as laid down in
Yoasutras. Even one might discover that higher practice of Ashtangayoga like
dhyana, dharana would be pretty difficult or impossible to practise if one is not
well grounded in Yama and Niyama, the lessons of each components are fully
inculcated in personal life.
However, a close study of the Indian traditional scriptures would reveal that
advocacy for undertaking the practices of Yama and Niyama or such similar
ethical and moral lessons had not been same through all the times and stages of
Indian traditional history. The following paragraphs will clearly show that there
had been remarkable changes in perception towards these personal and social
rules from time to time. A time was there when there was no clear suggestion
for such practices at all. But as the time changed, the sages felt the need to
clearly put forward the guidelines for an individual to behave with one’s own
self as well as with others around him. These rules are not only mandatory for
one’s spiritual evolution but also necessary for personal and social enmity, peace
and integrity.
1.1 Nature and limitation
(i) The present study is predominantly historical in nature. But it is limited to

literature of Yoga excluding vast source material of Puranas.
(ii) A small discussion on the difficulties in practical Comment: The statement of Shvetshvatara-upa. similar
application of the components of Yama and Niyama to vaidika period, is again generic in nature, but we see
has been initiated. a little bit more of specification in the form of satya
(iii) An effort to enter into the discussion regarding the (truthfulness), tapas (penance) and brahmacarya (sexual
values of various components of Yama and Niyama, purity) on the line of Yama and Niyama which were not
their relevance in modern social context and such seen in the earlier scriptures.
other issues has been avoided in this study.
2.3 Dharma-shastra Period
2. FIVE MAJOR STAGES OF DEVELOPMENT
In Apastamba-dharmasutra—I.8.23.306 we come
On the basis of the texts of different periods of history, across the following instruction in regard to overcoming
development of Yama and Niyama can be divided broadly certain doshas (demerits) which is as follows—‘the total
in six stages. These are— I) Vedic period, II) Upanisadic destruction of doshas (taints) is possible through Yoga
period, III) Dharma-shastra period, IV) Epic period, V) in the present life itself. A wise person after removing
Period of darshanas, and VI) Medieval period. all taints reaches moksha. Moreover, he overcomes
all fifteen doshas such as anger, ecstatic feeling, greed,
2.1 Vedic period hypocrisy etc. Also he counters these taints through the
opposite merits’.
This period may be safely labeled as the earliest period
Note: It will not be out of place to suggest that long
of the available literature in human history. There has
before the 4th and 5th century BC Yoga as a discipline of
hardly been any clear guidance regarding the personal
the mind had been well developed.
and social ethics on the line of Yama and Niyama. A
reference to Yoga practices has been cited in Rigveda-- According to vaikhanasa-dharmashtra there are three
V.81.1 wherein it has been described that ‘a wise Yogi categories of yogis—saranga, ekarsya and visarga.
who is a vipra (brahmana) makes the manas (mind) and sarangas comprise four species of which the third
dhi (discriminative intelligence) one-pointed and thus category practise Yoga without Yama and Niyama.
explores the higher layers of consciousness’. Vaikhanasa samhita--I.2.13.1 repeats the same as we
Comment: Perhaps the above narration holds the key to have noted from Rigveda above.
everything that the standard conventional Yoga practices Taittiriya-sam--IV.1.1.1 too repeats the same as that of
involve in more an elaborate form—starting with stability Svetasvatara-upa—II.1 that we have seen in the above
of the body, mental stability and up to integration of the lines.
total persona—in its all possible dimensions. Therefore, Gautamadharmashastra—VIII.23-25 provides much
it can be said to be generic in nature. elaborate an account of the merits of an individual which
can be seen in opposition to some of the prohibitive
2.2 Upanishadic period rules coming under Yamas. The eight personal merits
Almost the same narratives as in the Rigveda--V.81.1 which may be utilized to counter the demerits of
have been echoed in the Upanishadic (in this group of Yamas are—‘daya to all beings (kindness), kshanti
Upanishads we have considered only those Upanishads (forgiveness), anasuya (absence of envy), sauca (physical
on which Adi-shankara has written commentaries and purity), anayasa (effortless living), mangala (auspicious,
therefore which are earliest of the Upanishads and are wellbeing), akarpanya (charity) and aspriha (absence
also widely regarded as authentic ones) literature when of craving). One who cherishes these personal qualities
the Upanishadika sages describe a Yogi in ‘his stature of would reach the Blissful state’.
total calm and composed state to explore the inner state The above cited text may be seen more organized them
of Bliss and eternal Beauty’ --Shvetashvatara-upa—II.4. before and therefore is giving a better shape of Yams in
In Shvetashvatara-upa—II.1 it is also described that ‘a Yogi consonance with that of Yogasutras.
travel to the inner Self and gets associated with the Self’. Comment: This period shows some more elaboration
Mundaka-upa—III.1.5 tells that ‘Self should be attained where several components of Yamas and Niyamas are
by Truth, by tapas (penance), by right knowledge and by named, though a lot more specification and elaboration
sexual purity at all times’. is yet to come by.
2.4 Epic period (including the Gita) accept the eight components of Yoga having Yama and
Niyama in which have five components each. Five Yamas
a) Mahabharata -santiparva—232.4-7 refers to certain are—ahimsa (non-injury), satya (truthfulness), asteya
Yogadosas (obstacles on the path of Yoga) which are (non-stealing), brahmacarya (celibacy) and aparigraha
five in number-- kama (desire, lust), krodha (anger), (non-possessiveness).
lobha (greed), bhaya (fear) and svapna (sleep,
Five Niyamas are-- sauca (purity), santosa (contentment),
drowsiness) which should be countered with their
tapas (penance, austeruity), svadhaya (study of the Self),
judicious opposite i.e., merits.
isvarapranidhana (worship of God).
These five are slightly different in Mahabharata-
Comment: No doubt this is much systematized a pair
santiparva—289.11 as noted below—
of personal and social ethos in comparison to all the
raga (attachment, anger), moha (infatuation), sneha periods presented above.
(attachment), kama (lust, desire), krodha (anger) Note: In the later period of the Yogic history, we
and these are demerits which should be overcome witness a steady and divergent spurt in the evolution
through practice of Yoga. of Hathayoga, where the pair of Yamas and Niyamas
It has also been suggested here to overcome svasa and their components have been variously modified,
(breath) through consumption of moderate diet. interpreted and even several components are added to,
Mahabharata --santiparva—79.18 explains tapas as will be noted in the following paragraphs.
which comprises ahimsa (abstaining from harming
others), satya (truthfulness), anrisamsya (refraining 2.6 Medieval period
from aggression to others), dama (self-restraint),
There are two sub-groups on the basis of propagation of
and ghrina (hate).
(i) Ashatngayoga and (ii) Shadangayoga. The group of
Note: santiparva—304.7 says that Yoga is of eight angas Ashtangayoga includes Yama and Niyama, whereas the
(components). group of Shadangayoga excludes Yama and Niyama from
It may be noted here that eight angas of Yogasutra are the practice of Yoga.
quoted as from mahabharata in the krityakalpataru (i) Ashatangayoga--
(mokshakhanda) and also by apararka on Yogayajnavalkya.
(Here we exclude the literature of Patanjala Yogasutra
b) The Gita--VI.10 insists on practice of aparigraha and its various commentaries as they fall in earlier
(non-possessiveness). period). Some of the texts of Hathayoga that fall in this
The Git§-V.26 provides more lucid an account period are:
of personal conduct essential for the Yogis as Siddha-siddhanta-paddhati (SSP), Hathapradipika (HP),
follows—‘A Yogi is best advised to get rid of kama Shiva-samhita, Hatharatnavali, Yogayajnavalkya-smriti,
(lust, desire) and krodha (anger). He should remain Yogayjnavalkya etc.
self-contained. Thus he attains the highest state’.
Moreover, ‘one is considered Free (mukta) if he is Components of Yama and Niyama:
free from cravings, fear and anger’ Gita--V.28.
SSP-II.32 – Yamas are upasama (tranquility),
Comment: It is evident that in this period the concept of sarvendriyajaya (control of senses), ahara, nidra, sita,
Yama and Niyama has taken a more concrete form which vata and atapa (control over food, sleep, cold, wind and
is clear from Mahabharata’s naming of eight components heat).
of Yoga though they differ very much from that of the
SSP-II.33--- Niyamas are control over mind, living in
well accepted components of Yogasutra.
seclusion, refraining from public contact, indifference,
2.5 Period of Yogadarshana contentment, detachment and surrender to Guru.
HP does not name Yama and Niyama in the (eight)
Yogasutras of Patanjali and very many commentaries components of Yoga but it accepts them as essential part
written on them may be considered belonging to this of Yoga. However, HP includes ahimsa in Niyamas and
period or group. All the classical Sanskrita commentaries mitahara in Yamas.
(which are approximately eighteen in number, published Shiva-samhita-III.40-41 gives an account of Niyamas
and unpublished Mss.) starting from that of Vyasa’s which are—listening to scriptural discourses, exercising
detachment while holding a family life, taking the name among Niyamas. This text does not provide any list of
of vishnu, listening to nada, forbearance, forgiveness, Yama-Niyama though.
penance, cleanliness, coy, determination and obeying a Tejobindupanishad—I.15-18 gives an entirely different
master. definition to Yama and Niyama. According to this text
It is important to note that Shiva-samhita does not make Yama means ‘to realize that all this is brahma alone
any mention to Yama but at III.36 it recommends one by controlling the senses’, while Niyama means ‘to
to eschew stealing, violence, envy, ego, guile, starving, experience transcendental Bliss’.
telling lies, attachment and hurting animals. Similarly, Trisikhi-brahmanopanishad(mantra)—28-29
Hatharatnavali--III.2-4-- Yamas are—pacification defines Yama as ‘detachment towards body and senses’,
of mind, contentment, silence, control of senses, while Niyama is ‘to get attached towards the Absolute’.
kindness, politeness, faith in God, straightforwardness, Note: Dattatreyasamhita (32-33) and Yogatattvopanishad
gentleness, forgiveness, purification of thoughts, non- (28) also include ahimsa among Niyamas and Mitahara
violence, celibacy, memory, forbearance etc., while among Yamas although they give no further details of
Niyamas are—bath, cleanliness, vow, truthfulness, Yama and Niyama.
recitation (of mantras), fire worship, libation of water,
Paramartha (Origin and Development of Samkhya
penance, self-control, endurance, reverential salutation,
System of Thought by Pulinbihari Chakravarti,
circumambulation, observance of vows, fasting etc.
Metropolitan Publishing House Ltd., Calcutta 1952,
According to Darshanopanishad—I.6, Shandilyopanishad p. 159) includes Mitahara in Yamas and Ahimsa in
— I.I.4,I.II.1, Yogayajnavalkya -- I.50-51 (Divanji) and Niyamas. In this earliest commentary on Samkhyakarika
Varahopanishad — V.12-14 Yamas are ten, namely, translated into Chinese Yamas are – akrodha (absence
non-violence, truthfulness, non-stealing, celibacy, of anger), gurushusrusha (respect for guru), sauca
kindness, straightforwardness, forgiveness, forbearance, (bodily cleanliness), aharalaghava (moderate diet) and
controlled diet, and cleanliness. These texts provide a apramada (not to become addicted to license), while
list of ten Niyamas which are-- penance, contentment, Niyamas are— ahimsa (not to kill), asteya (not to steal),
faith in God, charity, worship of God, listening to spiritual satya (truthfulness), brahmacarya (continence) and
discourses, coy, determination, repetition of God’s name akalkata (not to flatter).
and vow.
Comment: This period obviously witnesses a very diverse
Mandalabrahmanopanishad—I.I.3 says that Yamas are range of components of Yama-Niyama. No uniformity
– ‘to gain control over cold and heat, hunger, sleep, to can possibly be found regarding their aspects, numbers
keep calm at all stages, control of senses, while Niyamas etc.
are nine which are—faith in Guru, aspire to reach the
(ii) Shadangayoga--
Truth (Brahma), contentment, detachment to people,
living in isolation, control of mind, detachment to results Goraksha-sataka—I.4, Gherandasamhita, Dhyanabindupa—41.
of action, and detachment. Comment: No comment can be made on these texts as
Yajnavalkya-smriti and Yogayajnavalkya (of Divanji) both they don’t make any mention of Yama-Niyama.
enumerate ten Yamas and ten Niyamas. The two provide However, Upanishadbrahmayogi on his commentary on
a diverse list of their components. Trishikhibrahmanopanishad rationalizes the exclusion
Celibacy, kindness, forgiveness, charity, truthfulness, of Yama and Niyama by stating that these practices are
guilelessness, non-violence, non-stealing, tenderness, understood to be obligatory for any Yogic or esoteric life,
control (of senses) are ten Yamas. Bath, silence, fasting, therefore do not qualify any special mention.
worshiping God, study of scriptures, control of sex, Note: Apararka (on yajnavalkya—III.110) quotes a Smriti
serving a Guru, cleanliness, control of anger and mental text enumerating six components of Yoga (omitting
clarity are ten Niyamas -- Yajnavalkya-smriti-III.312-313. yama, niyama, asana and adding tarka). The same is in
Note: The striking dissimilarities between the above two evidence in Maitrayani-upanishad—II.18, Atrismriti—
texts are-- sauca is in niyama in Yajnavalkyasmriti but a IX.6 and Dakshasmriti—VII.3.
Yama in Yogayajnavalkya. Vayupurana-XI.76 mentions only five aspects of
According to Yogatattvopanishad—28-29 moderate diet Yoga—pranayama, dhyana, pratyahara, dharana and
is chief among Yamas awhile non-violance is prominent smarana.
3. PRACTICAL GUIDELINES OF YAMA AND NIYAMA of eyelids, which (violence) is certainly not intentional’.
What kind of a stand can one take in such cases?
From among all the components of Yama and Niyama
To learn the meaning of Ahimsa a Brahmana was sent
Animsa and Satya assume maximum significance as has
to a butcher. The butcher put forth—Jivo jivasya jivanam
been emphasized in the traditional scriptures and as
(Bhagavata—1.13.46) – jiva – a living creature-- is the
also we see in day to day life. In comparison to other
food for another living creature. And this is a continuous
components of Yama and Niyama these two aspects
cycle that we observe in the nature around us— an
are chiefly responsible for internal as well as external
insect eaten up by a bird and so on. The same content
harmony, social amity and integrity. Moreover, these are
has been found supported in the Upanishads also
undoubtedly obligatory for spiritual growth of a person.
(Chandogyo-5.2.1 and Brihada—6.1.14).
This is the reason why Patanjali declared Yama and
Niyama to be Sarvabhauma and Mahavratas. Moreover, if all give up violence at all levels, then how the
virtue of a Kshatriya (warrior class) would be explained?
However, putting Ahimsa and Satya into practice is real
If the Kshtriya (military) resolves to total non-violence,
life is not an easy task. It has several complications.
how the borders of the states would remain safe? How
There are certain complex practical issues which need
would the law and order condition be maintained? In
to be looked into and discussed with a view to suggest
such a condition, there would be widespread anarchy all
probable solution.
around and the wicked and evil agents will gain ground.
Let us first consider the practice of Ahimsa— Innocents, weak and women will suffer immensely.
Ahimsa-- It means non-violence, absence of violence at Therefore, in Mahabharata (Vana—28.6.8) Prahlada
all three levels of mind, speech and action against any suggests to Bali—“It is improper to exercise force
and all living beings. It includes even absence of a iota (violence) all the time. It is also inappropriate to
of even a stray through of perpetration of harm physical exercise forgiveness all the time. According to the wise
or mental or any other form of harm towards any living ‘forgiveness’ is considered an exception”. An appropriate
creature. According to Mahabharata (Anusasana—11.13) context to exercise violence or forgiveness would
‘Ahimsa paramo dharmah’—non-violence is considered squarely depend on the discretion of the person involved
the ‘supreme virtue’. This also forms an eternal virtue and his situation.
irrespective of time and space (geographical location), Satya—Truthfulness. To speak the Truth. This makes
i.e. it equally applies to all times, all places and all living another well-known and well-accepted universal virtue.
beings. Its importance is accepted in all times, in all sections of
Supposing an assassin approaches to kill someone, then the society.
what the possible victim should do? Should he allow the According to Rigveda (10.190.1), the creation has bee
assassin to kill or save his own life by killing the assassin evolved from Rita and Satya. Rigveda (10.85.1) also
which will amount to violence and therefore go against states that the universe is sustained and covered by Rita
this set rule of Yama? In Manusmriti (8.350) a suggestion and Satya alone. Similarly, Mahabharata (Shanti-162.24)
has be given for such complex situation. It is suggested declares that there exists no Dharma superior to Satya.
here that even if a close person approaches to kill, one Satya denotes that which never changes, which remains
should take to arms and attack the offender to save consistent in all times. Mahabharata (Adi—74.102)
his own life. Even though it goes against the principle eulogies importance of Satya by saying that Satya is
of Yama, it has been recommended. Moreover, in the superior even to a thousand performance of sacrifices
context of the Gita, a perplexed Arjuna was prompted like Ashvamedha. Speaking truth should be upheld as
by Krishna –who is considered to be Yogishvara-- to a great virtue. Manu (4.256) said—“All human dealing
take to arms and fight with his very close blood relations is done through speech. There is no better medium of
like great-grand-father, Guru, cousins and such other communication for men. Thence speech should be an
relations. This is nothing but Himsa (violence). integrated one”. Such a stance has been alos maintained
Let us consider the statement of Arjun in Mahabharata in Taittiriya—1.11.1 – satyam vada, dharmam cara—speak
(Shanti—15.26) wherein Arjuna says that ‘there are the truth, do virtuous deeds. Bhishma while lying on the
innumerable tiny living creatures which cannot be seen bed of arrows at the end of the Mahabharata war (Anu—
with eyes but can be imagined to be present all around, 167.50) says that there remains only one virtue to be
who might be getting killed all the time even by blinking followed and that is Satya which is also the only strength.
However, is there any possibility of exception in speaking complete abstinence from sex) as – Ritau ritau
truth in real life? If we look closely around, we notice svadaresu-- to engage in physical relationship with one’s
that the world is certainly not full of virtuous people. life partner at an appropriate and prescribed time or
There are more vicious people that virtuous truth-loving Ritu (after the menstrual cycle).
people. Therefore, will it be possible top speak truth Virtue of Santosa (contentment) and Aparigraha (non-
for a virtuous person in all circumstances? Take an hoarding) are closely interrelated. Aprigraha leads to
example of a situation wherein a bunch of assassins are Santosa or a person who is contented will not indulge in
chasing an innocent victim to take his life, and a virtuous hoarding. It is to be considered that a person having no
person sees the victim hiding in a safe place. While being decent and consistent way of livelihood will hardly find it
enquired by the assassins regarding the whereabouts of practicable to exercise Contentment.
the victim, should the virtuous person speak the truth
As regards to Sauca (cleanliness—both external and
thus disclosing the victim and thus jeopardizing his life for
internal), it can have an exception while a person is sick.
sure. Commonsense says ‘certainly no’. simply because
in this particular context to save the life of a person is A Remark: Yamas are primarily prohibitive or negative
more important than speaking truth. Here speaking practices, therefore are abstinences while Niyamas
truth will be equal to killing an innocent life. Take another are instructive and therefore positive and are called
example wherein the plunderers are brandishing swords observances. Both of these together may be termed as
and asking fro the booty. What should a householder ‘ten (or twenty) commandments of Yoga system of life’,
victim should do? Certainly to speak the truth and save which lay firm foundation of personal merit on ethical
his own life which is more precious. as well as moral ground. These practices have not
confrontation with intellectual progress of a person. By
It there can be said that ‘speaking truth’ does
properly inculcating these values, one is sure to develop
not particularly mean only ‘uttering a few words
an ‘impersonal status’. Such as status of the personality
corresponding to certain facts. One needs to consider
is necessary to be seriously effective. Because this
whether speaking truth is serving good and wider
impersonal virtue leads one to egoless state of the begin
purpose or not. Thence the very interpretation of
which helps in overcoming all personal and social evils.
‘speaking truth’ or Satya has been given differently in
Surely this kind of a developed personality is ascetic in
Mahabharata (Santi—329.13;287.19) in the following
every respect. In tradition, such a personality is known
words— ‘undoubtedly one should speak the truth.
as vairagya or detachment which leads to spiritual
Rather one should speak what is acceptable to all.
awakening. It is not possible to go to the depth of Yoga
According to me Satya is that which serves all purpose’.
seriously without these two sets of components.
In the above discussion with practical examples we
On a more general consideration, Indian classical spiritual
can see that like in case of Ahimsa, Satya too has
system recognizes six serious vices which are internal
exception. Mahabharata (Anu—82.16) therefore tries
against which every sadhaka needs to be at guard all
to provide some exceptional occasions when one might
the time. These vices are namely, kama (lust, desire),
speak untruth. It says, “While cracking a joke, settling
krodha (anger), lobha (greed), moha (infatuation), mada
a marriage, saving a life and property one may like to
(blinded by pride) and matsarya (envy).
speak untruth”. This provides only an indication and no
way should be considered exclusive. For example, one To overcome these one is supposed to counter the said
may need to speak untruth to a severely sick person to vices with the opposites which are suggested as— shama
save his life. Although these are exceptions and speaking (tranquility), dama (self control), uparati (detachment),
untruth may be compulsion and demand of the situation, titiksha (fortitude), shraddha (faith) and samadhana
but ‘speaking untruth’ is still considered a sin by the (contentment or single-mindedness).
ancient sages. To extol from such deviation from truth, From another angel we can say that there are only two
the savants recommended Prayaschitta (atonement). basic pairs of vices from which all other vices would arise.
One should apply conscience to determine an appropriate These pairs are raga (attachment) and dvesha (aversion)
context of exception in regards to other components of or kshama (lust, desire) and krodha (anger). But the root
Yama and Niyama as well. Such a clue has been given by still of these two sets is just ahankara or ego (arrogance).
the ancients when they defined Brahmacarya (celibacy, Ahankara (ego, arrogance) can be countered by
sexual purity ) differently (instead of recommending developing the virtue of altruism. It means that Self
means all and all is but Self. This is also suggested in v) A little indication to Yama-Niyama is traced in the
many of the traditional scriptures. Upanishadic period, though it is inadequate.
vi) The epic period provides a clear picture of these
4. CONCLUSION practices, their names and relevance.
vii) From the above study it is clear that considerable
i) There is hardly any uniformity to be seen in changes/ additions in the content have taken at the
the number of Yamas and Niyamas and their medieval period. Perception towards this pair of
components. practice altered drastically, may be due to demand of
ii) Certain component is included in Yama by some time. This demonstrates that the traditional outlook
while in Niyama by other. is fairly flexible.
iii) Even though at the period of Patanjali there was an
effort to systematize or standardize these practices-- 5.0 REFERENCES
their number and definition, same has not been 1. Rigveda, Svetasvataropanishad, Mundakopanishad,
essentially followed by later literature on Yoga, YogaSutra, Apastamba Dharmasutra, Vaikhanasa
especially Hathayoga. Lot of freedom was exercised Dharmasutra, Gautama Dharmasutra, The Gita,
by authorities on Yoga in this regard. Mahabharata, SiddhaSiddhanta Paddhati, Shiva Samhita,
iv) No reference is available to the practice of Yama- Hatharatnavali, Yogopanishads, Goraksha Shataka,
Niyama in the period of the Vedas. Manusmriti, Bhagavat Mahapurana, Mahabharata.
Role of Yogic Values in Indian Alchemy/Metallurgy

VRB Sastry, Research Associate, Samskruti Foundation, Mysore
ABSTRACT
Yoga and alchemy walk hand in hand. The Rasa Sastra or Alchemical texts give many procedures for material
transmutation that would facilitate the user to attain Supreme or the Brahma which is a Yogic goal. The
reintegration of consciousness with supreme soul corresponds directly to transformation of metals in the
alchemy. The alchemical gold considered as noble metal free from all the deformities, similarly according to Yogic
texts the human body attains immortality when it is free from all the influences including life. Here an attempt
has been made to correlate the alchemical transmutation process with Yogic goal of Moksha which is uniting a
soul with the supreme soul thus becoming supreme.
Keywords: Alchemy, Ayurveda, Charaka Samhitha, Khechari Vaidya, Kundalini, Patanjali, Medieval Hatha Yoga,
Mercury, Metallurgy, Moksha, Rasasastra, , Shakthi, Susrutha Samhitha, Transmutation, Yoga, Yogic Values, Yoga
Sutras.
1. INTRODUCTION
The main goals of Yoga are to attain peace of mind, liberation of life and preserving
health balance till the extinction of the body. When we look into the Patanjali
Yoga Sutras One can undoubtedly say that ultimate goal of Yoga is to achieve
Moksha, Samadhi which is nothing but uniting a soul with the supreme soul
thus becoming supreme. The body of a human being arises out of five elements
(the Pancha Bhutha) namely Earth, Fire, Wind, Water and Sky. When a person
undergoes Yogic practice his principal aim is to liberate his body and conjoin it
with these five elements.
2. RESEARCH METHODS
Now our prime focus will be on determining the importance of Alchemical

processes to achieve these Yogic Goals. Here we try to keep our mind as openly
possible so that we can arrive at a point where there will be a most plausible
and logical reason for the utilization of these processes. Rasa sastra( Science of
Alchemical Manipulation) is principally used to achieve health related goals and
almost coincides with ‘Ayurveda’ a sub division of Rasa Sastra.
Rasa Sastra is considered to be consortium of texts like Rasendra Mangala, Rasa
Hridaya Tantra, Rasarnava, Rasa Prakasa Sudhakara and Rasa Ratna Samucchaya,
which were composed by the Alchemical practitioners from the Medieval India.
Even though many of these practices are written in the medieval period, the
concept of altering metals existed centuries before, in the ancient Indian treatises
like Charaka and Susrutha Samhitha. These alchemical practices are used as part
of Indian indigenous medicinal practice known as the “Ayurveda”. Ayurveda and
Rasa Sastra are closely related in many terms.
Rasa Sastra is a science in which various minerals, metals, indigenous herbs,
animal products are combined, purified, powdered and/or manipulated in such
a way that, a new byproduct is formed. The product thus produced is used for
various applications such as medicine, treatments of various types of illnesses,
diseases and sometimes it has the capacity to become universal soul corresponds directly to the transmutation
a new material altogether. The alchemical processes process of metals in the alchemy.
from the Rasa Sastra texts make use of the metals such The connection between parallel worlds of Yoga, Alchemy
as Gold, Silver, Iron, Copper, Zinc, Mercury, Bronze, Brass can be firmly established through Pancha Mahabhuthas
and also Gemstones, salts in many cases. (the five elements), five Chakras in the Yoga and Five
The powdered metals obtained through the processes metals in alchemy which evident from the Rasa Hridaya
mentioned are helpful in sustaining the human vitality, Tantra’s verse mentioned above. This similarity can be
and this is known as Deha Siddhi. Also, a process where closely observed from the Rasayana Sara verse which
the metals are altered and used further applications is says that “Mercury that has been calcined in sulphur
known as Loha Siddhi. Collectively, the aim of all the Rasa is capable of integrating the body and is capable of
Sastra’s mercurial preparations is to obtain perfection of producing all the elements. In the same way, that earth
the body and metal. Rasa Sastra also aims at achieving is absorbed into water, water is absorbed into fire, fire
stability of mercury by combining with sulphur and into air, air into ether, ether into Soul (Atman) and the
transforming base metals into gold, which is believed soul into the absolute (Paramatman).”
to be the most pristine of all the metals. When a Yogi The internal administration of mercury should be
applies the mercurial preparation to own body the result done following the Panchakarma procedures namely
will be perfection of body state. Pachana (Carmination), Snehana (Oliation), Svedana
There are innumerable methods described in the texts (Fomentation), Vamana (Emesis) and Rechana
through which the ancient sages achieved transmutation (Purgation) after which it can be consumed. There are
of metals. The entire Rasa Sastra lays significant emphasis eighteen types of facilitating processes (Ashta Dasa
on the usage of mercury which can be used in internal Samskaras) of mercury purify it and make it potentially
administration to attain wholesome health. It will be viable for attaining both Deha Siddhi and Loha Siddhi.
surprising to note that ancient Indians tried to prepare The prime usage of an elixir prepared out of mercury
an elixir using alchemical transmutation of mercury, is to attain Moksha, Mukthi, Samadhi (Salvation), Jeeva
which delivers its user an eternal life free from all the Mukthi (Freedom from eternal life process) from where
diseases. there will be no rebirth. Almost all the Rasa Sastra Texts
According the Verse 1.11-13 from the Rasa Hridaya Tantra contain Samskaras or procedures of metal/material
metals which are unstable otherwise, even manipulated transmutation that would facilitate the user to attain the
cannot produce the desired effect of attaining stability supreme or the Brahma, which is a yogic goal.
to the body. The same verse says that herbal drugs are These Samskaras starts from a process of Marana
dissolved in lead, lead is dissolved in tin, tin is dissolved (incineration) and continues till the highest state
in copper, copper in silver, silver in gold and gold in Utthapana( regeneration), from where the Rasa
mercury. Just as the soul of all living creatures dissolves achieves state, which is capable of dissolving the base
in the supreme soul, all organic and inorganic things metals into itself and taking them to a higher state of
dissolves in mercury. This means that to attain stability to perfection. This state of perfection is alchemical gold in
the body the material used should be itself stable. Hence Loha Siddhi and Alchemist’s own body into an immortal,
mercury which is on the top of all the metals, which is ageless one in Deha Siddhi by transmutating Dhatus
called as the king of metals has the capacity to bestow (Vital Elements). In this context of Alchemy, Mercury is
upon its user agelessness and immortality to the body. known as the Bija (Seed) of Lord Siva, which re-attains
Similar kind of reintegration happens through evoking its full potential for the purpose of Deha Siddhi (bodily
necessary energy (Kundalini Shakthi) by the Yogis for them perfection) and Loha Siddhi (transformation of base
to attain perfection for their bodies. The Khechari Vidya, metals into gold). When viewed in the Yogic Perspective
a 14th century treatise on Hatha Yoga says, to generate this kind of transformation originates inside the body,
the Kundalini “five constituent elements in the supreme the vessel by the generation of Yogic Shakti which has
Yogi’s body should raise the first inner constituent and the capacity to penetrate into the subtle elements of
place it in second, he should insert the third innate the container gradually and finally reaching its source.
constituent upwards into the fourth. After piercing the This methodology of self realization is considered as a
fourth he should enter the fifth inner constituent.” This technique of transformation in the dual perspective of
work of reintegration of the consciousness with the Yoga and Alchemy.
The alchemical works stated above try to combine, in Sathapatha Brahmana ( SB III, 8,2,27): अमृतं आयुर
incorporate the practical alchemy, meaning material िहरण्यं which translates to gold is immortality. From this
alteration sometimes involving tantrik practice into it can be understood that, the ultimate state of gold is
the yogic procedures to achieve a state of Samadhi. As interpreted in accordance with liberation of the soul and
rightly said by Heretodus, the ancient Yogis in India used considered as immortality.
to live an extraordinarily long periods of life by the use Just as the Gold achieved through metallurgical
of the same mercurial preparations that are mentioned alchemy is considered as noble metal free from all the
in Rasa texts. There are many prerequisites that are to deformities the human being’s body attains immortality
be followed by the instructor before he teaches it to when it is free from all external influences including the
the students. These fundamentals are to be followed life. The alchemical texts aimed to create an elixir of
in letter and spirit in order to attain the desired effect. life, prepared through mercurial transformations, for
The Rasa texts says that the practitioner of Rasa Sastra achieving immortality in life and soul, is recalled in Hatha
should have all his senses well developed, a control over Yoga as Vajra Deha (Diamond shaped body) which means
all the Sensory organs and passions (Rasa Jala Nidhi Vol an unperturbed body with supreme consciousness.
I Chapter I-11). The alchemical processes for immortality are assumed
According to countless alchemical texts the success of to be process of Jeevan Muktha (Liberation of Life). In
metallurgical transmutation operations to a large extent accordance with the Yoga Sutras, this is achieved by
depends on the practitioner having pure mind and body, subjecting the Yogi’s body through similar process of
which is possible only through Yoga Sutras. It is also transformation and attaining Kaya Kalpa (a new entity
said that the person with above exceptional qualities, altogether, whose physical existence is integreated with
who performs the eighteen different operations of psyche).
mercury is free from physical decay that occurs through The being generated through the process of
age looks handsome and is always happy (Rasa Jala transformation which is circular is understood as
Nidhi Vol I Chapter I- 10,11). In many terms Yoga and dying and regeneration in terms of yoga and alchemy.
Alchemy are synchronous and mutually dependent on This entity, the supreme being is known in Vedas as
each other. Yoga is a medium through which the state Purusha Prajapati (the god of all living creatures), and
of mind and body are altered to attain control over the this state of the entity can be achieved through Hatha
body and senses which in turn leads to peace. The same Yoga and Alchemy using different materials in both the
kind of stringent proportionate discipline is needed to conjectured fields. The word amrita(elixir) means that
achieve the metallurgical transmutation or for instance which is not dead or immortal. A metal transforms
transformation of any metal into gold, and hence Yoga is into amruta when it undergoes a cycle of alchemical
considered as a conduit for alchemy which is nothing but processes using immortal herbs like Soma, thereby helps
conversion of matter. in attaining Siddhis. There is a process of preparation of
The concept of immortality mentioned in the alchemical an alloy of gold called Hathaka( fermented gold), which
texts which can be achieved through transformation we come across in the innumerable Rasa Shastra texts
processes is an allegorical expression of liberation of the is a symbol for Liberation of Life when looked in the
living being and attaining connection with the cosmos Yogic framework. In the Indian Philosophical tradition,
or realization of the self. The Yoga Sutras are exclusively which incorporates the Yogic Sutras, there is no physical
utilised in the preparation of alloys and compounds. The division of mind and body which makes a Yogi a being of
practitioner is required to lead an ascetic life free from all integrated Physical psyche. Hence when viewed in Yogic
the disturbances in order to achieve the corresponding perspective life is a complex process which integrates
goal in alchemy. As we know this austere way of living body and mind.
by liberating the life and integrating with the five This entity Purusha (the person, one self) as understood in
elements, will only be possible through the principles Yoga is knowledge source of the field body (Kshetragna),
of Yoga. Metals and minerals are closely associated with who acts according to the body, at the same time
the nature since they are naturally present in mother doesn’t get affected by it, which then becomes a pristine
earth, which is one of the five elements. In Hindu consciousness (Paramatman) . These two aspects of body
alchemy the nature is considered as sacred, where the and mind are further concieved in Yoga as Nivrutti (Rest)
ores grow inside the earth. There is an important verse and Pravrutti (Activity), the enjoyer and the enjoyed,
which are coexistent but do not intersect in each other’s of body, in terms of mercurial, divine or cosmic body.
planes of reality. The vital goal of Yoga is to purify the It is also stated in Rasa Sastra that mercury can make
soul from the deeds of Karma which are acquired by a body ageless, hence the Yogi who seeks liberation
the self through the experiences of many lives thereby (Jeevanmukthi) should first evolute himself into a highest
reinventing the original identity as Purusha. bodily state which is produced by the combination
The ultimate purpose of life is to liberate itself from the of Hara and Gauri. The reintegration of body with the
entanglement created by the mind (attaining Moksha) cosmos in the stand point of Yoga and Alchemy can be
by seperating from the nature and identifying with the compared to completeness and injection of the cosmic
Paramatman. According to Sankhya Yoga, the liberated being.
Purusha becomes a member of Prakruti (Nature) since The Yogic aim of transformation occurs in the Yoga
it allows the substance that contitutes the body to Agni( Internal fires of Yoga), which contains the process
reintegrate into the primitive nature, thereby becoming of refinement, evolution of the Pancha Bhutas(subtle
Paramatman. Similarly, the transmutation operation elements of the body) and the container entity Deha
carried out by the alchemists prepares an absolute (the body), in the context of alchemy the sublimation
body, in this case the metal gold, extradites that which is of mercury (Urdhva Patana) is a similar metaphorical
available to the nature itself, by simply altering the state concept. This idea is interpreted in Yoga Sutras as
of the material. the evoking of Kundalini Shakthi through the Yoga
According to the Vedas, the Prajapati creates this world Agni(internal fires) of the Susumna Nadi. The Kundalini
though Tapas (severe internal heat) and distributes Shakti thus generated has the capacity to purify
himself throughout the creation, also the Satapatha Chakras and Nadis of the body rendering it potent to
Brahmana states that the Prajapati creates the world achieve the state of Samadhi. In alchemy, the initial
making it into a source of immortality. We can assume process of transmutation of metal will be carried out
that the Agni(the fire) is a medium between the nature externally through processed mercury, progressively
and celestial world. When we look at the Alchemy the transmutation of Naga(Lead metal) will undergo a
and Yoga together we can arrive at a definition which metallurgical phase change leading its culmination state
appears as a syllogism for both of them. Alchemy can be to gold. Developing the internal fire the tapas, through
stated as the art of liberating parts of the nature from its the yogic practices, the yogi achieves Siddhis beyond
material existence and achieving the state of perfection, nature which doesn’t agree with the conditions of our
for metals the state of perfection is gold, and for man it field of existence.
is immortality and redemption. A yogi can achieve Ashta Siddhis or the eight powers of
The physical practices mentioned in the classical Yoga manipulating nature, space and materials by stringent
helps to increase health and endurance which is called practice (Sadhana) of the Yogic Postulates. According
Muktivada, used for preventing unnatural death, there to the Siva Samhitha (3.60-61) these Siddhis are Aṇimā
by achieving a state of Jivanmukthi (liberation from life) (ability to shrink in size), Mahimā(to expand his size to
and a state of Kaivalyapada (the final transcendence) infinity), Garimā (ability to become infinitely heavy),
. The Rasa Sastra texts incorporated and integrated Laghimā (the ability to become weightless or to a
these concepts of Yoga into their alchemical processes, negligible size), Prāpti (travel anywhere ), Prākāmya
which also try to attain immortality by preparation of (ability to achieve anything according to will), Īśiṭva
elixir of life through transmutation of materials. Maitri (the ability to control nature) and Vaśiṭva (ability to
Upanishad gives us the deifinition of term ‘Rasa’ as the control materials). According to Hatha Yoga texts, Kala is
highest Guna (Quality) or the Sattva (essence). Based on percieved to be Kalakuta (poison) which refers to death.
these terms, when the combination of material-psyche It can be understood from these texts that death in
practices the Yoga Sutras it will regenerate itself to the physical world is related with decline of bindu/ Amruta
highest state. (essence of life) into the Kalagni ( the fire of time). Amrita
Siddhi a treatise based on Hatha Yoga states that The sun,
The 14th century text Sarvadarsana Samgraha written
Moon and the fire are inside the body of a Yogi, wherein
by Madhava Acharya describes the primary objective of
the Bindu (the moon) is at the peak dripping nectar of
Alchemy in the framework of Yoga as liberation (Jeevan
life, Rajas (the sun) consuming this nectar through which
Mukthi) of the Soul, attained through the excellence
life is produced. Pingala is the channel of the Sun and Ida
is the channel of the moon inside a Yogi’s body. regenerative descent evokes a process of downward
The techniques such as Asana, Mudra and Pranayama sublimation which helps in giving life to others metals
mentioned in Yoga are used to make the breath enter incase of alchemy and resurrection for Yogi.
the central channel and rise upwards. Mudra is used to
3. CONCLUSION
control the flow of Prana (Vayu) and Bindu. According
to the Hatha Yoga Mruthavastha (a state of death) is Keeping these factors in mind, one can safely say that
when the Yogi attains control over the breath, awareness Yoga and Alchemy are analogous with each other in
and perish them the resultant state will be liberation. coexistent planes. All of these concepts depend upon
In alchemy a similar concept is given where mercury, one single fact that nothing can be created which isn’t
awareness and air all undergo the process of death in exists in nature. The duty of a Yogic or an Alchemist is
order to give life. According to Hatha Yoga Pradipika to liberate himself or the material from current state
the alchemical principle of mercury is connected to the to the highest possible pristine state through various
mind. techniques related to corresponding field. The energy
A verse 4.26-27 from the Hatha Yoga Pradipika translates: generated in both the cases (Kundalini in Case of Yoga
“Mercury and Mind are naturally unsteady. What on and evolved mercury in case of Alchemy) results in
earth is bound when mercury and mind are bound? refinement of any subjective material (body-psyche in
When the mercury and breath are stable they away the case of Yoga, metal in case of Alchemy) and through
diseases. When they are dead it they give life. When channeling it for necessary application.
they are bound enable one to move to sky. Sthira (stable)
mercury in alchemy corresponds to immobilization of 8. REFERENCES
Bindu (breath) in Yoga. The methods mentioned in Yogic
texts of controlling breath and bindu aims at producing 1. James Neville Kenard - Medieval Haṭha-Yoga and
firm and steady state of awareness( Mercury in Alchemy Hindu Alchemy: A Jungian Approach to Tantric
and Mind in Yoga) which renders immortality. When Immortality (Doctorial Dissertation retrieved from
the mercury and its equivalent in Yoga i.e., the mind www.Proquest.com)
(Chit Prana Amruta) achieves the original nature it 2. Shrimad Govind Bhagvatapad, guru of
becomes more stable and potent thereby increasing its Shankaracharya, - Rasa Hridaya Tantra Chapter 1
power. Verses 11-13
The alchemical process of stabilizing the unstable essence 3. Madhavacharya – 14th Century - Sarvadarsana
of mercury can be directly associated to the methods of Sangraha
binding and immobilizing breath/ bindu or awareness 4. Svātmārāma - Hathayoga Pradipika – fifteenth-
in Yoga, where the state of immobilization is achieved century Sanskrit manual on haṭha yoga (Chapter 4
through the Pranayama, Mudra, Mantra and Bandhas. Verse 26-27)
The alchemical process of Utthapana (resurrection) 5. Yajnavalkya - Satapatha Brahmana Vol III Chapter 8
can be explained through a further Samskara(refining Verse 2 and 27
process) called Pathana or sublimation of mercury in a
Yantra (alchemical apparatus). In Hatha Yoga the upper 6. Adinatha- Khechari Vaidya -an early tantric text on
and lower hollows of the Yogi’s body becomes the Hatha yoga written around the 14th century,
alchemical distillation apparatues the yantra through 7. Bhudev Mukherji - Rasa Jala Nidhi or Ocean of Indian
which consciousness, breath become evolved. Chemistry and Alchemy (Vol I Chapter I- 10,11)
When Mruthavastha (deathlike state) is read in lines 8. Nāgārjuna (5the Century CE) - Rasa Sastra – A
of Alchemy it represents Murchana (faint) Samskara of consortium of texts like Rasendra Mangala, Rasa
Mercury. In this Samskara the mercury loses its potent Hridaya Tantra, Rasarnava, Rasa Prakasa Sudhakara
and becomes lifeless or gets killed (Marana). In both the and Rasa Ratna Samucchaya.
cases of Marana and Murchana mercury loses its nature 9. Unknown Author - Siva Samhitha (a 15th century
or essence and achieves a lifeless state. Summing up, the Sanskrit text on yoga) Chapter 3 Verse 60-61
deathlike state and ascent of Kundalini is synonymous 10. Patanjali - Yoga Sutras of Patañjali a collection of
to the alchemical transmutation of base metals to Sanskrit sutras on the theory and practice of yoga
gold denoting the process of upward sublimation. The
About the Author: The current article is written Foundation,Mysore since the year 2020. Since his
V R B Sastry a graduate in Electrical Engineering from inception at Samskruthi foundation he has been involved
Andhra Pradesh. He is a published author novelist and in many projects related to Ancient Indian Technology
translator who translated many works from English and spirituality. He is presently working on the Project
to Telugu which include “What Can I Give,” by Srijan Metallurgical Heritage of India. An engineer by profession
Pal Singh, “The Diary of a Young Girl,” by Anne frank, and an enthusiast in ancient Indian technology by nature
“Anthem,” by Ayn Rand, “I know how to live. I Know Mr Sastry wishes to incorporate the elements of these
How to Die - The teachings of Dadi Janaki,” by Neville technologies into modern day to achieve environment
Hodgkinson, also he has written an English novel titled friendly outcomes.
Instinctual. He has been associated with Samskruthi
Shri. Pritish Bhaskar Amolik: Yoga is of the body; by the body and mind; for the body, mind and soul
Yoga is of the body; by the body and mind; for the body,
mind and soul
Shri. Pritish Bhaskar Amolik,
M.A. (Philosophy – Yoga), Univ. of Mum.
QCI Certified Level 2 – Yoga Professional
(Ministry of AYUSH, Govt. of India)
amolik.yoga@gmail.com
ABSTRACT
As on date, there are a number of texts, commentaries and literature on Yoga. Having found from personal
experiences while dealing with students since the last two decades, it has been understood that common
individuals face issues due to lack of awareness and knowledge in the subject. Therefore, when the subject
offers different points of view and usage of technical words it creates disinterest on the part of the student and
drives them away rather than motivating them to stay in it. Thus, the need of the hour (during covid times) is
implementation rather than teaching theory. Hence, an effort is made here to establish the relevance of the age
old ancient proven system of yoga to the current period. Information has been compiled from various authentic
sources and presented here keeping it devoid of technical words, lengthy explanations, multiple points of view,
etc. The same is being simplified to the extent possible without diluting the fundamental principles and at the
same time keeping in mind the importance to implementation / practicality.
Keywords: astānga yoga, common-man yoga, daily yogic practice, easy yoga, regular yoga, routine yoga, simple
yoga, yoga, yoga for beginner, yoga for good health, yoga for immunity, yoga for prevention of diseases, yoga
simplified, yogic practice.
1. INTRODUCTION
From ascent of mankind, intellectuals, scholars, rishis and sages have been
making progress in scientific and technological development as regards
materialistic needs were concerned. Inventions of various gadgets, machineries
and infrastructure providing various amenities were developed to make human
life more easier and comfortable.
Earlier than these developments, there were another set of intellectuals,
scientists and rishis who were involved in one of the most or rather the most
important area of us humans. Issues related to health of the body and mind.
The oldest authentic and reliable text on materialistic, health and spirituality
namely the four Vedas: Ṛg, Yajur, Sāma and Atharva and provided many answers
to human problems. Yoga philosophy is an extract from Atharva Veda. The quest
for knowledge and finding solutions to end pain and suffering was a major issue.
Centuries after the compilation of the Vedas, an enlightened soul named Kapila
compiled a text termed Sāmkhya keeping Veda as the base of all knowledge.
In this text, he documented three causes of human sufferings. When there is a
problem, there has to be a solution. When a problem is identified, the process of
rectification begins and sooner or later, solution is also found.
Few hundred years B.C. later, another enlightened soul set his feet upon
this planet. He was Maharṣi Pataῆjali. Having gone through the Vedas, and
subsequent texts including Sāṁkhya, Maharṣi Pataῆjali gifted mankind with a
very practical hand-book for us humans to become better humans. This text is
called Pataῆjali’s Yoga Sutra and is globally accepted as There are various techniques, of which just a few are to
one of the best authentic source on Yoga Philosophy. be performed by common people. The first accessories
Centuries later, many enlightened souls entered this are a set of five refrains to be avoided in thoughts, words
planet, and each gave their own interpretations and and deed. They are inter-personal rules and prescribe
commentaries as per the system prevailing at that how one should live in a society.
time. One among them was Maharṣi Swātmārām. He The five refrainsii are:
documented his interpretation and findings in the text a) Violence, not just physical harm but also mental harm
Haṭha Yoga Pradīpikā. This text gave details, description by use of harsh cruel words, hatred, envy and other
and showed us how one should go about to derive health negative emotions / acts which causes physical and
benefits by performing various yogic practices. mental harm to all living beings including plants and
The three groups as mentioned by Sage Kapila identifying animals.
the problems of human pain and suffering were Benefit: Individuals who follow non-violence to the core;
(Ballantyne, 1995): all hostilities end in their mere presence.
a) Due to unknown factors which include all natural b) Refrain from telling lies includes hiding facts and
calamities causing destructions and damage by truth.
floods, draught, earthquakes, wild fire and volcanoes.
Benefit:Whatever a truly truthful person says, it happens.
b) Factors include all illness and diseases caused by bites
c) Refrain from stealing includes not just stealing
or infections etc.
valuables. It also includes taking away someone’s
c) Factors include own wrong doing due to the one’s credit or peace of mind.
own mind or congenital.
Benefit: A strange paradox is that one who follows this;
Sāṁkhya provided theoretic support and Maharṣi wealth is attracted towards such a person.
Pataῆjali compiled the practical aspect of Yoga Philosophy.
d) Abstinence, from not only carnal sexual activities;
He explains yoga as the restraint of modifications of
but also to refrain from living a wanton and illicit
the mind ‘for relieving one from all present and future
adulterous life.
sufferings. In his text namely Pataῆjali’s Yoga Sutra,
the classic Eight Fold path mentioned therein gives a Benefit: One develops tremendous capacity to gain
practical approach. knowledge and wisdom dawns upon such individuals.
Yoga is a spiritual system and one of the six recognized e) Hoarding of things one does not need. Possessing
systems of orthodox Indian Philosophy. Although it is not anything beyond need is greed. It is said, “There
a therapy, health benefits derived are as a by-product is plenty of everything for all as far as needs are
by living the yogic way of life. The aim of yoga as per concerned. However, a greedy person is not satisfied
Yoga Sutra is ‘restraint of the modifications of the mind’ even he / she has the whole universe with all its
and its goal is ‘ultimate freedom of soul and no more wealth in it.
re-birth’. Benefit: Strangely, individuals who do not hoard things
beyond their need are never short of anything required
2. THE EIGHT LIMBS OF YOGA AS PER MAHARSHI for happy and healthy living.
PATAῆJALI‘S YOGA SUTRAi ARE The second set of observancesiii is also five in number.
1. Five Restraints (don’t-s) to be observed universally at These are personal rules for individuals; to be observed
all times irrespective of time and place. as and when necessary. They are:
2. Five Observances (do-s) to be performed as and when a) Cleanliness, not just of the body but also purity of our
required. thoughts, words and deeds.
3. Psycho-somatic Postures Benefit: One should take care of the body and at the
4. Breath manipulation and regulation same time should not be obsessed by glorifying it.
5. Abstraction b) Contentment, Be satisfied with what you have.
6. Concentration
Benefit: Best of things in life are free of charge. Only
7. Meditation and those who are truly content are the happiest.
8. Trance Consciousness.
c) Performing purification activities by removal of time and energy in studying the scriptures, following the
impurities from the body and mind. instructions of his / her teacher with total dedication
Benefit: Completely purified body functions perfectly. and sincerity enters this domain by the blessing of his
One develops tremendous capacity to bear extremes teacher and by the grace of the Almighty.
equally like pleasure and pain, heat and cold, thirst and The last three accessories namely Concentration,
hunger. Meditation and Trance are grouped as internal or inner
d) Self-study of scriptures and texts imparting how to yoga.
lead ethical, moral and spiritual life. Thus, from the Vedas emerged all knowledge of yoga.
Benefit: Communication is established with the desired Sage Kapila’s Sāṁkhya detected the problems and
spiritual entity. causes of human sufferings, pains and sorrows. Maharṣi
e) Perform all activities as if it has been performed for Pataῆjali’s Yoga Sutra is like a road map and gives guidance
the Highest Supreme Being. to avoid future pains and sufferings. Many centuries
later Maharṣi Swātmārām’s Hatha Yoga Pradīpikā gave
Benefit: The practitioner is made to take the path
directions and description of various yogic practices as
towards the highest good.
regards health of body and mind is concerned.
The third limb namely Postureiv, specified in Pataῆjali’s
Yoga Sutra gives just a definition of Psycho-somatic In the period between the two texts namely Yoga
Posture. It should be Steady and comfortable, by Sutra and Hatha Yoga Pradīpikā, one very important
relaxation of efforts and total absorption of self into a and relevant text on Yoga philosophy, presumed to
steady object to master the posture. be documented by Maharṣi Veda Vyāsa is Śrīmad
Bhagvadgītax. This text is revered as a holy scripture and
Benefit: Postures are pre-requisite for the development is also referred as Yoga Śāstra. It contains an ocean of
of physical, mental, moral and spiritual aspect of human yogic knowledge with emphasis on yoga of action.
personality.
A famous personality had quoted “Democracy is of the
The Fourth limb is yogic breathingv. It is control of bio-
people, for the people, and by the people.” On similar
energy in inhalation and exhalation of breath.
lines, the compiler of the article feels that - “Yoga is of
Benefit: Through this practice, the mind becomes fit for the body; by the body and mind; for the body, mind and
concentration. soul.”
As by-product it enhances the functioning of respiratory It is to be noted that basically all yogic techniques have
system specifically and other body systems as well. a central effect on the mind, direct effect on specific
The first four set of accessories mentioned above are body part and indirect effect on the opposite body part.
external parts of Yoga. A competent teacher is the one who will suggest what
The fifth limb is Abstractionvi. This part involves is required and not required as per the present state
withdrawal of all the five senses from the object. of student’s health. The group of techniques is divided
Abstraction is the bridge between external and internal into two main categories namely cultural (dynamic)
yoga. for physical health and meditative (static) for spiritual
Benefit: This practice prevents the mind from getting purpose.
distracted. The fourth set of limb comprises of yogic breathing,
The sixth limb is Concentrationvii. It involves fixing the traditionally eight, out of which just a few are sufficient
mind for a long time on an object of meditation to gain for a common individuals. They are:
one-pointedness. 1. Alternate nostril breathingxi
Benefit: It leads towards meditative state of mind. 2. Mood elevating breathingxii
The seventh limb is Meditationviii. This part follows when 3. Hissing breathingxiii
concentration exists for a long duration; it leads to 4. Cooling effect breathing xiv
meditation naturally. 5. The Bellows breathingxv
Benefit: It leads to the highest good. 6. Humming (as honey bee) breathing xvi
The last limb is Tranceix, which is purely in the spiritual Prior to performing any yogic technique, one should first
dimension. A practitioner who has devoted his / her practice preparatory techniques like loosening of joints
and muscles, different ways of inhalation, exhalation Keeping right nostril closed, exhale through left nostril
and holding of the breath. Relevant locks, symbols with a gush (as if you are blowing off a candle flame)
and supporting postures are recommended prior to 3 to 5 times. Repeat by closing the left nostril 3 to 5
commencing any yogic practice. times. Then inhale form both nostril and exhale with
Till date there is no single pill or tonic or such drug a gush from both nostrils 3 to 5 times. Let all the slimy
which, if administered, will relieve all pains and diseases. mucus be expelled from both nostrils.
Similarly, there is no single yogic technique which, if 8. Wash your entire face once again and go for the next
practiced will solve all health issues. practice.
Even though Yogic practices is one of the best health 9. Start with warm-ups by involving all the body joints
regime, suitable for young and old, there is no such (neck, hands, hips and legs). Next perform the suitable
technique like “for headache, do technique ‘X’, for / recommended standing posture, followed by sitting
indigestion perform technique ‘Y’ and so on. Benefits and then lying down postures.
derived from yogic practices are a collective effect of All techniques should be performed on an empty
more than one technique. It is akin to a buffet with several stomach. Choose a specific time, a clean, spacious, airy
dishes. One cannot eat or drink every item completely. and silent place. Perform all practices at the same time
It is choosing what is suitable to the consumer as per every day. The session should last for about 45 to 60
his / her present health status. Just as there are more than minutes.
one starter, few main course dishes and some dessert,
similarly, there are warm-ups, postures, breathing and The general suggested sequence of postures and basic
relaxing techniques performed in yogic practices. Taking points to be kept in mind are as follows:-
proper food and drinks is also a part of healthy yogic Keep your back and neck straight, chin parallel to the
practice. Hatha Yoga Pradīpikā gives many tips on - the floor and for standing postures also look at your eye
kind of food to be eaten, way of eating, and the amount level. Each technique has three stages.
one should eat and drink. 1. Take proper position depending upon the posture to
be performed.
2.1 Generic daily routine for normal health
2. Enter the posture till it is complete and stay in the
1. After waking, perform first posture called the stick final position for 3 to 5 breath. If possible close your
pose 3 to 5 rounds, each round to be of one breath. eyes at final stay position for 3 to 5 breaths or as per
One breath consists of one inhalation (breath in) and your capacity.
one exhalation (breath out). 3. Before releasing, if eyes were closed, first open your
2. Next, keeping eyes closed, get up and sit in bed. Take eyes and then release the posture in the reverse
3 to 5 breaths slowly and perform palming of the eyes steps.
2 to 3 times. Gently massage your face with both
Each technique should be repeated initially for 2 to 3
palms and open your eyes.
times and should be completed within 1 to 2 minutes.
3. Stand up and perform the palm tree pose 3 to 5 times.
As yoga is a spiritual system, the sessions (optional)
4. Next, attend to nature’s calls if possible now or do it
begin with chanting of ‘Omkār’ 3 times, followed by the
later as per your habit. Brush your teeth with up and
first set of meditative posture.
down scrub. Wash your mouth and scrub the inner
tongue gently. The above recommendation of yogic practices is for
5. Next, fill your mouth with plain water, keep lips closed beginners.
to retain water in the mouth and bloat both the
3. CONCLUSION
cheeks. Bloating of the cheeks can be done even with
air instead of water. The human body is without doubt the best bio-
6. Keeping the cheeks bloated with water or air, pop the equipment or an amazing machine. If it is provided
eyes wide and gently splash plain water on the eyes a with proper intake not just food and beverages but
few times. also intakes from all sense organs, it will be healthy and
7. Next, perform alternate cleansing of both nostrils. free from all diseases. The best part about the body
Close one, say, right nostril, inhale from left nostril. and mind is that it is just like a pharmaceutical factory
producing the right medicine (hormones) at the right ii

Ibid, p.105, Sūtra no. II.30
time, required for treatment in the body free of cost iii
Ibid, p.107, Sūtra no. II.32
and saving our medical expenses. This can happen by iv
Ibid, p.114-115, Sūtra no. II.46-47
adopting the practice of Yogic techniques. In this modern
era, practice of spiritual techniques has deteriorated to
v
a very great extent due to lack of awareness of the best, vi
tried and tested knowledge system our country has had vii
Ibid, p.123, Sūtra no. III.1
through the ages. viii
Ibid, p.124, Sūtra no.III.2
Malady (ill health) is the result of disturbed Melody. All ix
Ibid, p.124, Sūtra no. III.3
body systems function in a systematic rhythm and pace.
If there is any disturbance internally, it leads to ill health.
x
Dr. Jayadeva Yogendra, Cyclopedia Yoga, Vol.1, The
Yogic practices is one of the best health regime which Yoga Institute, Mumbai, Yogendra Publications Fund,
can prevent illness and old age problems especially, in 1997, p.26
this Covid era. xi
Swami Muktibodhananda, Hatha Yoga Pradipika (of
In view of the above, if one is not able to appreciate Swātmārām Suri), Third Edition, Yoga Pulications
requirement of spiritual progress as its effects are not Trust, Bihar School of Yoga, Bihar, 1998, p.166-172,
cognizable directly to each and every one easily; none Verse no.II.7-10.
can deny at least the deterioration of mental and xii
Ibid., p.240, II.51-53
physical health. If the readers take note of the gravity of xiii
Ibid., p.243, II.54
the situation as on date and adopt yogic practices and xiv
Ibid., p.249, II.57-58
influence others to do so, this small effort made here will
serve and benefit the society and protect or make us all
xv
Ibid., p.252-253, II.59-65
win over the situations we are in. xvi
Ibid., p.260, II.68
4. END NOTES: 8. REFERENCES

i
The Sadhakas, Patanjali’s Yoga Sutras, The Yoga J. R. Ballantyne, Sāṁkhya Aphorisms of Kapila, Parimal
Institute, Mumbai, Book Centre and Publication Publications, Delhi, Reprint 1995.
Division, 1995, p.104, Sūtra no. II.29
Dr. Veena Amolik: Samādhi Yoga
Samādhi Yoga
Dr. Veena Amolik
Ph.D. (Univ. of Mumbai)
Research Associate,
Samskriti Foundation
veena.amolik@gmail.com
ABSTRACT
Yoga is one of the six orthodox philosophical systems of India. The Yogasūtras were composed by Maharsi
Patanjali to guide the Yogic practitioners towards the path of Kaivalya (highest good), the fourth Purusārtha.
Yogasūtras of Patanjali is divided into four parts namely, Samādhi Pāda, Sadhana Pāda, Vibhuti Pāda and Kaivalya
Pāda.
Maharsi Patanjali has enumerated the eight limbs of Yoga. Yama, Niyama, Āsana, Pranāyāma, Pratyāhāra,
Dhāranā, Dhyāna and Samādhi.
An effort is being made in this article to explain in a simpler way the eighth limb of Yoga – Samādhi, its kinds
and its fruition.
Keywords: Samādhi, types of Samādhi, result of Samādhi, samprajnāta, asamprajnāta, bīja, nirbīja, vitarka,
vicāra, savitarka, nirvitarka, savicāra, nirvicāra, savikalpa, nirvikalpa, rtmbharāprajnā, moksa, kaivalya, highest
goal, samdhiyoga simplified, liberation
1. INTRODUCTION
Freedom is the intrinsic desire of any being, herein limiting the scope to human
beings; it is known that he has to adopt a certain way of life to achieve the
highest goal.
According to the Indian Philosophical systems, the four goals of human life is
Dharma, Artha, Kāma and Mokṣa. Mokṣa being the highest goal, one must work
and walk towards the same. Liberation is the closest commonly used English
word. Our Scriptures guide us, to keep on the right path in this journey and Yoga
is one such system.
Maharṣi Pataῆjali’s Yogasūtra is a stepwise guide to make this journey a success.
In Yoga System liberation is termed Kaivalya. To attain Kaivalya, one needs to
follow the eight-fold path recommended by Maharṣi Pataῆjali and the eighth
limb known as Samādhi is being explained in a simpler way in this paper.
2. SAMĀDHI
Samādhi is the total absorption in the object of meditation, where the mind
becomes completely still. There are various stages of Samādhi each leading to a
higher super conscious state of mind. Samprajῆāta Samādhi and Asamprajῆāta
Samādhi are the two main types of Samādhi, which are being referred as
Conscious Contemplation and Seedless Contemplation by some authors. Details
of the same are discussed here.
Maharṣi Pataῆjali has enumerated the eight limbs of Samprajῆāta Samādhi has four following forms2
Yoga. Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, depending upon the nature of its object under
Dhāraṇā, Dhyāna and Samādhi. contemplation; but Pataῆjali does not describe the two
After a person practices the first five limbs of Yoga, he later forms:
turns to Dhāranā, Dhyāna and Samādhi. Concentration, a) Vitarkānugata: The contemplation of a gross object,
Meditation and Contemplation are the nearest which is attended with deliberation is known as
translations that can be used for the last three limbs. Vitarkānugata.
These are together called the internal aids of Samprajῆāta b) Vicārānugata: The contemplation of a subtle object,
Samādhi. They are the direct means to Samprajῆāta which is attended with reflection is known as
Samādhi and are the indirect aids to the Asamprajῆāta Vicārānugata.
Samādhi. This comes into existence even in the absence
c) Anandānugata: Joy is Ecstasy.
of the three aids and that is why they are considered
external to Asamprajῆāta Samādhi1. This is known by d) Asmitānugata: Asmitā is the consciousness of being
other names Nirbīja Samādhi. one with the Self.
To begin with, one must fix the attention on a physical 2.1.1 Vitarkānugata:
spot and try to focus the wandering gaze on a span
containing that spot, this is Dhāraṇā. The beginner should start contemplating upon gross
The next step is Dhyāna, wherein there is an uninterrupted objects and then proceed to subtle objects. Thus when
flow of cognitions of the same object as the continuous he starts with the gross object he wants to ascertain its
stream of oil. It is an intense awareness of the object in nature as that object is a product of the five elements
which although there is complete elimination of other of nature namely Ākash (Ether), Āp (water), Teja (fire),
thoughts, yet the meditation retains the consciousness Vāyu (air) and Pṛthivī (earth) are the five gross elements.
of the distinction between the object cognized and the This includes the body made of gross elements, the
Self. This means that the cogniser is aware that he is Sun, the Moon, Stars etc., i.e. the whole universe. This
cognizing certain object, that is, he is different than the contemplation is of two kinds:
object. i. Savitarka: The gross object under contemplation is
When the mind loses the awareness of distinction present in the mind full of misconceptions as between
and illumines the form of the object as it really is, that the word, the object and the idea (knowledge) about
state is Samādhi. It is a mental state in which all actions it3. Since this is full of misconceptions, it is also known
of the sense-organs and the mind are restrained and as Savikalpa. For example, if someone contemplates
concentrated towards the proper ascertainment from on the Sun, it comprises of the name, form and
memory of the object under contemplation. knowledge (idea) of Sun.
ii. Nirvitarka: With the purification of memory, it

2.1 Samprajnāta Samādhi becomes free from all misconceptions derived from
inference and testimony and the object comes into
The main aim of Samprajῆāta Samādhi is to attain to
consciousness in its essential form, then, it is said to
a clearer cognition or knowledge of an object without
be Nirvitarka4. This is devoid of misconceptions, it is
error or misconception. When the mind is concentrated
also known as Nirvikalpa.
on an object in such a way that the other mental states
get diminished, it becomes like a polished crystal. Then For example, if someone contemplates on the Sun,
it becomes capable of resting on any object and assume purifies his mind and the consciousness becomes free
its form, whether it be a knowable object, the process of the impurities and distractions, mind becomes like
of knowing or the Self as the knower. This is Samāpatti, a mirror which can reflect the Sun.
that is, the literal assumption by the mind of the form
2.1.2 Vicārānugata:
of object. It is the congruence of mind with the object
under contemplation. When this congruence is perfect, When a person has mastered both forms of Vitarkānugata
its knowledge of the object becomes perfect. by contemplating upon gross objects, then he/she
can turn to contemplating upon subtle objects. 2.1.3 Anandānugata:

Sound, touch, form, taste and smell are the five subtle
elements. Organs of perception are eleven – 5 senses, Joy or ecstasy is the direct perception of the mind when
5 of locomotion, Manas (mind), Buddhi (intellect) and it is concentrated on the gross sense-organs. It is known
Ahaṁkāra. Samādhi that happens due to these subtle that the sense organs are characterized to illumine an
elements are included in Vicārānugata Samādhi. This is object being the products of the Ahaṁkāra having
also of two types namely, Savicāra and Nirvicāra5. Sattva as its dominating factor. As the Sattva conduces
to pleasure, the sense organs and the direct perception
The subtle elements (of contemplation) end with Prakṛti
relating to them becomes one of pure joy. The joy
(primary matter)6. It is the source from which the
produced in the Antaḥkaraṇa (inner-sense organ which
material world manifests itself. Aliṅga means that which
is mind) give rise to the modifications of mind such as
no signs, no way to describe it and Liṅga that which has
priya, moda, pramoda; Samādhi occurring in these are
signs. The Liṅga is Mahat. Thus at the top is Aliṅga, next
Ānadānugama (Joy) Samādhi.
is the Liṅga and below is the Ahaṁkāra (‘I’ sense).
Aforesaid Vitarka and Vicāra Samādhis happen in things
Swāmi Harirānanda Araṇya states that Puruṣa does not
that are abiotic; but biotic and abiotic factors join
suffer any changes as Prakṛti does. Prakṛti goes through
together to produce Joy. When this joy is considered as
the changes by being overseen by Puruṣa. Hence Puruṣa
Ātma then Viveka-Khyāti, that is, power of discrimination
is instrumental for this, that is, Puruṣa is the efficient
emerges which leads to Ātma Sakṣātkāra, that is, Self-
cause of Mahat, etc. Prakṛti manifests into Mahat and
Realisation.
the rest of the factors that form part of the evolution of
this universe. Although this Samādhi happens by the joy created by
joining together Puruṣa and Intellect; in this state the
i. Savicāra
person realizes that Prakṛti and Puruṣa are different due
When subtle object is contemplated upon in the to Viveka-Khyati. The realised Puruṣa thus knows that
mind, as particularized by its present qualities and the ‘Knower’ and the ‘Known’ are different. To him who
attended with notions of place, time and causation, it is aware of the distinction between pure intelligence and
is Savicāra. self comes omnipotence and omniscience8.
This is the contemplation on subtle objects with
the help of words. Except gross elements, all other 2.1.4 Asmitānugata:
things upto the Prakṛti , word and meaning, including
Asmitā is the identification of the knower with the
knowledge (associated with misconceptions) are
instrument of knowledge9. It is the contemplation of the
included under Savicāra Samādhi. Hence it is also
Self as the Knower. Then the contemplation becomes
categorized as Savikalpa Samādhi.
not limited to external objects only and equally applies
ii. Nirvicāra to the contemplations of which the objects are the Self,
When Savicāra Samādhi further perceives the object as the Knower and the process of knowing.
in all its modes of manifestation and under all The knower may be referred as Puruṣa and the instrument
conditions of place, time and causation, it is said to be as intellect. They both are distinctly different from each
Nirvicāra. other. When one perceives identity in both these and
This is the contemplation on subtle objects without Samādhi happens, that becomes Asmitānugata Samādhi.
the help of words. Except gross elements, all other These are again further distinguished based on whether
things upto the Prakṛti ; modification of mind they are or are not accompanied by misconceptions.
occurring on purification of memory gives rise to
When a person attains to the stage of Nirvicāra Samādhi,
the state where the essence remains. This is called
his mental faculty gains in range and depth and develops a
Nirvicāra Samādhi. Since there is no vikalpa it can be
mastery (Vaśikāra) which can extend without obstruction
categorized as Nirvikalpa Samādhi.
both ways to the minutest thing to the things of greatest
Prakṛtri in its manifested state i.e. the effect is known magnitudes. Rajas, Tamas and the cover are destroyed
as a seed, Samādhi happening on this is known as and the bright intellect shines like a clear incessant flow,
Sabīja or Seeded Contemplation7. this is Vaiśāradya. Then it acquires a mental clarity, from
this Puruṣa is able distinguish between Prakṛti and its but Seedless Samādhi.
manifest forms. This is Adhyātmaprasāda10 and becomes This is of two kinds –
capable of maintaining an even flow of thought on any
a) caused by effort which is known as Upāyapratyaya.
subject, subtle or abstruse, to the exclusion of other
This happens in the case of yogins.
subjects.
b) caused by birth which is known as Bhāvapratyaya. This
It then develops a contemplative insight (Prajῆā), which
happens in the case of Videhas (disembodied). They
is capable of penetrating to the truth without recourse to
do not need Śraddhā (faith), Vīrya (Vigour), Smṛti
formal steps of deductive logic. This insight is superior to
(memory), Samādhi, Prajῆā or any technique, as they
knowledge gained or the abstract. Ordinary perception
would have already established these in their earlier
clouded with misconception cannot cognize subtle and
births. They are divine beings. Birth is the cause of
concealed or remote things. The contemplative insight is
Samādhi for Videhas. They have the power of deep
truth-bearing (Ṛta) and is superior to the ordinary means
concentration and merge with the object.13
of knowledge, in as much as its specifications match up
to that of the object. This is the state of Ṛtmbharāprajῆā. Samprajῆāta yogi’s fourth Samādhi is of Asmitā, in that
state when Samādhi happens, that Puruṣa gains the
Thus our mundane knowledge is inferior (Aparapratyakṣa)
knowledge to distinguish between Puruṣa and Intellect.
as it is with notions and misconceptions of place, time
From this knowledge the self is taken to be the knower
and causation. True perception (Parapratyakṣa) should
and the Intellect means to know; sees the self distinctly
be entirely free from errors, misconceptions and false
from the body. Then he is called Videha.
attributes and this is possible only in case of Yogin.
Prakṛti laya are those in whom there is the ability
Due to these facts, Puruṣa gets detached, the ignorance
to control the things upto Prakṛti through Nirvicāra
which is the root cause of afflictions get destroyed and
Samādhi. So long as the mind has not attained to
Puruṣa attains Kaivalya11.
discrimination between the sattva and the Self, with its
2.2 Asamprajnāta Samādhi task still unfulfilled it returns to the world.
Persons who are not Videhas and Prakṛti laya, they can
Asamprjnata Samādhi is Seedless due to absence of achieve Asamprajῆāta Samādhi through faith, vigour,
concepts, likewise Samprajῆāta Samādhi’s Nirvitark and memory, contemplation and insight14.
Nirvicāra Samādhis are also named so due to the absence
i. Faith (Śraddhā) is the most important means. It is
of misconceptions.
generated by reading scriptures, hearing others and
Samādhi occurring in the ‘Knower’ is being discussed, so forth. Mind must be as clean as possible and only
known as Asamprajῆāta Samādhi. This happens in the then faith prevails. Faith plays a very important role
Knower due to the absence of the ‘Known’ (object). in the persons desiring spiritual progress of their self.
Preceded by the practice of the cause of cessation Faith helps Yogi through his difficulties. All subsequent
(of mental states) is the other in which only the latest activities depend upon Faith.
impressions are left12. Its cause is higher non-attachment.
ii. From faith comes Vigour (Vīrya) – energy and
The practice of contemplation with a supporting object
enthusiasm. Energy can be mobilized through faith,
does not tend to be its means and so the cause of
which otherwise may get dissipated. Virya is also
cessation, which is devoid of a perceptible object, is
perseverance, effort. One can control their sense
taken as its support. This contemplation is devoid of
organs and mind with vigour.
any object. The mind, devoid of any supporting object,
engaged in this practice, attains as it were, the state of iii. Memory (Smrti) is necessary to work out the
void. This is Seedless Contemplation. future. Constant remembrance is memory. Memory
is equated with Meditation. From this flows
When the three factors (Guṇa-Sattva, Rajas and
discriminative intelligence leading to Samādhi.
Tamas) and their effects are detached, entire set of
objects (known) become absent in the mind. Mind gets iv. Samādhi – where absence of object takes place,
disintegrated. Then the Triguṇātmikā (comprising of the leaving behind the essence (knowledge) alone.
three factors Sattva, Rajas and Tamas) Prakṛti liberates v. Prajῆā – Ṛtmbharā Prajῆā is called here as Prajῆā. As
the Yogin and moves away. This is Kailvalya state of Yogi. a result of aforesaid Samādhi Yogi attains Ṛtmbharā
This is Citiśaktirūpa Svarūpa Pratiṣta. The same is nothing Prajῆā. In this state, the Consciousness is truth
bearing15. There is no wrong knowledge or ignorance 2

Yogasutra I. 17
in this state. There are right perceptions, full of truth. वितर्कविचारानन्दास्मितानुगमात् सम्प्रज्ञातः |
This is a fully integrated state16. 3
Yogasutra I. 42
Whatever is said and heard from Śruti, Smṛti and
तत्र शब्दार्थज्ञानविकल्पैः संकीर्ण सवितर्क
inferred by intellect, special essence means the real /
समापत्तिः |
actual meaning is experienced.
4
Yogasutra I. 43
One has to develop pure awareness. A yogi had a
unique experience when realizing the spirit. He comes श्रुतिपरिशुद्धौ स्वरूपशूनयेवार्थमान्ननिर्भासा
to know all about things associated with it. निर्वितर्का |
The latent impressions born therefrom inhibits other
5
Yogasutra I. 44
latent impressions17. एतयैव सविचारा निर्विचारा च सूक्ष्मविषया
Impressions of the knowledge risen from Ṛtmbharā व्याख्याता |
Prajῆā kills the Impressions formed of the knowledge 6
Yogasutra I. 45
from generalised intellect. सूक्ष्मविषयत्वंचालिङ्गपर्यवसानम् |
Once the correct insight is developed it may be strong 7
Yogasutra I. 46
enough to overcome the past bad impressions. It is the
ता एव सबीजः समाधिः |
prerogative of the mind to overcome falsehood. It is the
purpose of the mind to help the Spirit to be realised.
8
Yogasutra III.49
The mind works to strengthen the correct insight. At सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं
this time, the mind works towards disinterestedness and सर्वज्ञातृत्वंच |
faith and converts energy from one area (wrong) to work 9
Yogasutra II.6
in another area (right).
दृग्दर्शनशक्त्योरेकात्मतेवास्मिता |
After prolonged practice of the absolute absence of the 10
Yogasutra I.47
object of meditation, the modifications of the mind will
automatically restraint the modifications; this leads to निर्विचारवैशारधेऽध्यात्मप्रसादः |
Asamprajῆāta (Seedless) Samādhi and then the person 11
Yogasutra III.50
attains Kaivalya. तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् |
3. CONCLUSION
12
Yogasutra I.18
विरामप्रत्ययाभ्यासपूर्वः संसकारशेषोऽन्यः |
Conclusively, it can be summarized as - due to the 13
Yogasutra I.19
cleansing of mind, one develops faith, which leads
to restraint of mind and sense organs followed by भवप्रत्ययो विदेहप्रकृतिलयानाम् |
incessant meditation of the Lord (Paramātma). From 14
Yogasutra I.20
such meditation, yathārtha jῆāna, that is the knowledge श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् |
of an object ‘as it is’, that is, real (right) knowledge of 15
Yogasutra I.48
Paramātma happens. This is Bhagavatprāpti which is also
emphasized in Bhagavadgīta. ऋतमभरा तत्र प्रज्ञा |
16
Yogasutra I.49
4. FOOTNOTES श्रुटानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् |
1
Yogasutra III.8 17
Yogasutra I.50
तदपि बहिरङ्गनिर्बीजस्य | तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी |
Shwetha T.H.M: A Review of Yogic , Natural and Alternative Eye Sight improvement practices
A Review of Yogic , Natural and Alternative Eye Sight

improvement practices
Shwetha T.H.M
Phd Scholar, S-VYASA University, Jigani, Bangalore
ABSTRACT
‘. . . to see clearly is poetry, prophecy and religion all in one’
- John Ruskin (1819–1900)
Eye Exercises done in a Yogic way, in this panademic situation when increasing screen time is having a telling
effect not only on our general health but the most important sense organ “Eyes” is the need of the hour. In this
review we will analyse the various schools of thought both eastern and western which can help us maintain
better eye health in particular and general well being. We have examined eye improvement practices delineated
by our Ancient Texts Hath Yoga Pradeepika and Gherand Samhita, Sri Swami Sivanandaji Maharaj’s treatise Yoga
Asanas, Dr H R Nagendra and S-VYASA (Deemed to be University), Gurudev Sri Sri Ravi Shankar and The Art of
Living Foundation, The School for Perfect Eyesight, an initiative of Sri Aurobindo Ashram, Dr. William Bates M.D.
and Marc Grossman. These practices should be undertaken under expert guidance of the respective schools and
are not a substitute for modern medicine. The significance of regular eye checkups by trained opthalmologists is
indispensible. The main aim of this paper is to bring to light other complementary eye practices through which
millions of people have benefitted but which have to be still fully understood by modern science and undergo
rigorous gold standard RCT trials but still can help people lead better “Eye Lives”.
Keywords: Alternative, Eye Sight, Practice, Review, Yogic
1. INTRODUCTION
Kartum Shakyam, Akartum Shakyam, Anyatha va Kartum Shakyam.

This Samskrit verse means that humans have the freedom in action, i.e.,
performing the action, not performing the action or performing the action
in a completely different way. In the 21st century, the plethora of information
available especially on health related aspects of modern medical science makes
it difficult to decipher the right choice for oneself and the family. It is in these
situations that time tested, Yogic practices that act as preventive measures ,
nature cure methods and alternative medicine stand as a beacon of light.
Across the world, there are about 2.2 billion people who have vision impairment
and in atleast half of them it could have been prevented or still needs attention.
People in low and middle income areas are four times more susceptible to
distance vision impairment. Watching television is known to be the highest
contributing factor in causing defective vision in urban population especially
among children. Experts predict that the craze of watching videos might turn
more children blind than an imbalanced diet. The primary reason for defective
vision is overstraining the eyes combined with stress, wrong use of the eyes
and an unhealthy diet. Sitting in incorrect posture inhibits the blood flow to the
head, neck and eyes causing them to have restricted range of actions making
them less elastic, less resilient and easily fatigued. It is primordial that the body
entails good, healthy and fresh blood circulation in the head to have good vision.
2. TRATAKA एवमभ्यासयोगेन शाम्भवी जायते ध्रुवम् ।

The ancient Yogic text, Hatha Yoga Pradipika states that, नेत्ररोगा विनश्यन्ति दिव्यदृष्टि: प्रजायते ।। 54 ।।
“Trataka eradicates all eye diseases, fatigue, and sloth, Gazing at a subtle object without blinking the eyes, until
and closes the doorway creating these problems.” In tears begin to fall, is known as Trataka. With constant
addition to improving concentration and memory, practice of Trataka, Shambhavi mudra is achieved,
trataka cleanses both the eyes and the cerebral cortex, defects of the eyes are removed and divine vision is
balances the nervous system, and relieves depression, attained.
anxiety, and insomnia.
The types of Trataka include:
धौतिर्बस्तिस्तथा नेतिस्त्राटकं नौलिकं तथा |
Bahiranga or Bahir Trataka - is the external Trataka
कपाल-भातिश्छैतानि षहट-कर्माणि परछक्ष्हते ||२२||
Antaranga or Antar Trataka – internal or inner Trataka
dhautirbastistathā netistrāṭakaṃ naulikaṃ tathā |
Adho Trataka – eyes are half open and half closed
kapāla-bhātiśchaitāni ṣhaṭ-karmāṇi prachakṣhate ||22||
Yoga has its origins in the Sanskrit root word Yuj which
Dhauti, Basti, Neti, Trâtaka, Nauli and Kapâla Bhâti. These means “to yoke,” “to unite,” “to add” or “to join.” Yoga for
are known as shatkarma or the six cleansing practices the Eyes is also a physical, mental and spiritual practice
अथ त्राटकम्‌- that originated in ancient India and seeks to unite the
निरीक्षेत्रिअ॒लद्शा सक्ष्मलक्ष्यं समाहितः । mind, body and spirit. As in the practice of Ashtanga
Yoga, the practice of Yoga for the Eyes also requires
अश्रुसंपातर्परवन्तमाचरयैंख्राटक॑ स्वृतम्‌॥ ३१ ॥
adherence to the eight limbs i.e Yama - abstentions
Being calm, one should gaze steadily at a small mark, (or outer observances), Niyama - inner observances,
till eyes are filled with tears. This is called Trataka by Asana – referring to the “seat” or “pose” i.e the physical
âchâryas. || 31 || posture needed for meditation, Pranayama - Controlled
मोछनं नेत्र-रोगाणां तन्दाद्रीणां कपाटकम | or Suspended breath, Pratyahara - Withdrawal of the
यत्नतस्त्राटकं गोप्यं यथा हाटक-पेटकम || ३२ || senses, Dharana - Single-pointed concentration, Dhyana
– Meditation leading to Samadhi – Liberation. The
mochanaṃ netra-roghāṇāṃ tandādrīṇāṃ kapāṭakam |
different paths of yoga, including Raja Yoga, Bhakti Yoga,
yatnatastrāṭakaṃ ghopyaṃ yathā hāṭaka-peṭakam ||32|| Karma Yoga and Gyan yoga, are rooted in the yamas
Trâtaka eradicates all eye diseases, fatigue and sloth and and niyamas, and also have the same goal i.e samadhi.
closes the doorway creating these problems. It should be The Taittiriya Upanishad describes human beings to be
carefully kept secret like a golden casket. having five sheaths (Pancha Kosha) comprising of the
The two techniques adopted in Trataka are material or gross body (Anamaya Kosha), the vital or
instinctual component (Pranamaya Kosha), the mental
(i) Bahiranga Trataka i.e., gazing at a candle placed two
or psychological component (Manomaya Kosha), the
to three feet away from you
intellectual component (Vignanamaya Kosha), and the
(ii) Antaranga Trataka that involves concentrating on a fifth aspect of pure bliss and happiness (Anandmaya
symbol or an object while keeping the eyes closed Kosha) all of which are also part and parcel of Yoga for
Another yogic text, the Gheranda Samhita, states that Eyes and get affected by each practice.
the practice cultivates clairvoyance and inner vision. Sri Swami Sivanandaji Maharaj considered sight to be
Because sight, mental discrimination, and the fire at the most abused of our five senses. The emphasis given
the manipura chakra are intricately interwoven, trataka to eye care is reflected in the first chapter of his treatise,
also nourishes the subtle flame at the navel center, Yoga Asanas, which describe an extensive series of eye
promoting vitality and inner health. In its more advanced exercises. The intent and purpose of these exercises is
form, as the Himalayan master Swami Rama said, “The not only to ensure good eye health but to underline the
practice of trataka eventually merges into surya sadhana, need for normal vision for a major part of ones lifespan.
meditation on the solar energy.” The importance of natural living and regular exercises
निमेषोन्मेषकं त्यक्त्वा सूक्ष्मलक्ष्यं निरीक्षयेत् । to improve the power, flexibility and usefulness of each
eye muscle is highlighted. He delineates the correct
पतन्ति यावदश्रूणि त्राटकं प्रोच्यते बुधै: ।। 53 ।।
techniques of Sun gazing Trataka when the Sun has just
risen to cleanse the eyes and increase concentration and (ii) Asanas – Paadahastasana and Ardha Chakrasana
getting over eye-fatigue by getting outdoors and gazing (iii) Eye relaxation techniques – Palming, Hand Cup
into the distance to revitalise the eye muscles. Focusing Palming, Press and Release Palming and Palming
intently on a distant object by coaxing the eyes to see with Brahmari
further, alternating between focusing on the finger tip
(iv) Cleansing techniques – Eye cup washing, Tear Sac
and a distant object without blinking, focusing on the
massaging, Blinking, Jala Neti, Washing using the
finger-tip slowly and then moving the finger towards
palm
the eyes in different ways are forms of trataka which
need to be practised to improve concentration and one- (v) Pranayama – Quick Relaxation Technique, Nadi
pointedness of mind. The other practices are diagnoal Shuddhi Pranayama and Brahmari
and circular eye movement with breath control and (vi) Trataka – is a specialized technique that strengthens
drawing endless shapes, letters of alphabet, squares, and cleanses the nerves connecting the eyes and
diamonds, figure of eight etc with the eyes. the brain. Trataka not only calms down the mind
The sadhakas (practitioners) are advised to practise in but also silences the mind and slows down the
open air and not in direct sunlight, while doing palming breath. Practices include- Naasagra, Urdhvamukha,
and deep breathing after each round thus harnessing the Adhomukha, Väma jatru, Daksina Jatru Trätaka,
pranic energy and increasing blood flow to the eyes. The Bhrümadhya
do’s and dont’s are well explained and emphasis is on (vii) Jyothi Trataka – 5 step method of Candle gazing
leading a simple, healthy and inspiring life. Health is not a mere absence of disease. It is a dynamic
Swami Vivekananda stated that liberation can be expression of Life.
achieved by following Raja-Yoga, Karma-Yoga, Jnana- – Gurudev Sri Sri Ravi Shankar
Yoga or Bhakti-Yoga. SVYASA University (Deemed to
be) upholds these paths to Moksha through yogic The Art of Living Foundation (AOL) founded by Gurudev
practices that can build a holistic personality, with eye Sri Sri Ravi Shankar states that many eye disorders are
sight improvement being one of the most important.It related to the malfunctioning of the ocular muscles
is believed that the distortions in the eye ball are caused caused by chronic mental and emotional tensions. Yoga
due to the differential pull of the rectie muscles and these techniques help to alleviate these disorders related
exercises help draw in co-ordination between the eye to defects in the eye muscles and practicing eye yoga
muscles thereby bringing in normalcy. Errors of refraction exercises regularly for a few months can go a long way in
and Glaucoma are conditions that can be corrected with facilitating the normal functioning of the eyes.
these practices. The university believes that on the path The practices delineated by AOL start with splashing the
of personality development while practicing eye sight eyes with cold water a few times and keeping the head
improvement one should be able to develop the subtler and spine straight throughout the exercises. They include
aspect of “Insight” into the infinite inner self. Stress and Palming, Blinking, Sideways viewing, Front and Sideways
imbalances generated in the Manomaya Kosha percolate viewing, Rotational viewing, Up and Down viewing,
into the Pranamaya Kosha creating a ripple effect on the Preliminary Nose Tip gazing and Near and Distant
overall wellbeing of the individual. Structured on the viewing, all with breath control. It is recommended by
philosophy of “Stimulation and Deep Relaxation” and them to lie in Shavasana (corpse pose) for a few minutes
placed on a platform of an Integrated approach to Yoga and relax completely after completing all the above
Techniques the practices prescribed by the university are exercises, to breathe gently and normally and not resist
therapeutic at the physical, mental and spiritual level. any thoughts or sensations during the exercise. They
The practices include : believe that glasses never cure bad eyesight, in fact,
(i) Preparatory eye exercises – looking up and down – using powerful glasses can only worsen eye problems.
vertical eye movements, right and left – horizontal Therefore, one should use glasses only when absolutely
eye movements, diagonal movements (Right necessary.
up- Left Down, Left Up-Right Down), diagonal It is stated that the practice of Yoga helps develop the
movements in opposite direction (Left up- Right body and mind, bringing in a lot of health benefits but is
Down, Right Down-Left Up), rotation (clockwise and not a substitute for medicine and that it is important to
anti-clockwise) learn and practice yoga postures under the supervision
of a trained Yoga teacher and in case of any medical cannot be over emphasised. The candle exercise, the
condition, yoga postures should be practiced after pencil exercise, central fixation on the Om chart and the
consulting a doctor and a trained Yoga teacher. cross chart are equally important and should be done
regularly. He emphasises that regularity is very important
for achieving the desired result. There is a Yogic saying,
The more the mind is quiet, the more the sight is good
“tense eyes, tense body, tense mind”. It is not enough
– Blessings The Mother to try and keep our eyes healthy if our general health
The School for Perfect Eyesight, an initiative of Sri is poor and the mind is tense. Relaxation of the body
Aurobindo Ashram, was established in 1968 by Dr R S and mind are important and we need to remember that
Agarwal, a believer in the power of the Dr Bates method exercises are only one part of the entire programme.
at Puducherry. This alternative therapy provides an
eyeopener into maintaining and rebuilding ones vision
Dr. William Horatio Bates M.D. was well known for his
and teaches the correct way of using ones eyes and
practice as the Bates Method. His theory was based on
taking care of them. While sitting in front of the devices
the principle that the eyes do not focus by shifting the
a majority of people do not blink their eyes which
power of the lens but rather by stretching the eyeball
causes eye strain while reading and watching movies
while operating the extraocular oblique muscles. He
especially on computers and mobile phones. This causes
believed that disturbances in the blood circulation was
headaches, swelling and redness of eyes, refractive
caused by thought leading to refractive errors, double
errors and deterioration of vision.
vision, cross eye, lazy eye, cataracts and glaucoma. His
The simple relaxation techniques taught at the school techniques advocated the release of strain on the eyes
rejuvenate the eyes naturally. The experts at the school by following the methods of Palming, Visualisation,
put the participants through a series of exercises – Movement, Sunning, Memory and Imagination as an aid,
sun treatment, palming with breath awareness, ball Shifting and Swinging and the use of
exercises, candle light reading, eye massage and yoga.
Snellen Chart.
The school gets around 3000 participants every year
some as young as Seven Years. Many people who had The Natural Eye Care an Encyclopedia – Complementary
vision problems found solace at the school. Most come Treatments for Improving and Saving your Eyes written
as a last resort when they have lost hope everywhere by by Marc Grossman, O.D., L.AC. And Glen Swartwout,
else. The service makes a difference in the lives of many O.D encompasses a holistic and unique approach to
who have faith in the system. Eye Care concentrating on the preventive aspect while
borrowing from the wisdom of ancient healers and
The participants are encouraged to wash their eyes using
modern day practitioners. Emphasis is given to following
an eye cup and are also taught the correct way of reading.
a healthy and wholesome diet as detailed in the “Vision
In the exercises mentioned above the movement of
Diet”. One of the most important features is the
the eye ball and head is coordinated so as to cause
theoretical learning about eyesight and vision. It is said
minimum eye strain. The bar swing, eye movements up
that we need to think of ourselves as the “minding body”
and down as well as left and right without moving the
as every cell in our body is a neuro-transmitter. The skin
head , together with the pressing of acupressure and eye
is covered with minute electric eyes having an assembly
points, eye wash, steam bath, eye massage, swinging,
of blood vessels and nerve cells called neurovascular
shifting, rocking or practising on the Snellen Chart,
bundle to act as acupunture points. The eyes transform
vapour treatment and cold packs helps improve vision.
the quantum photo energies into electrical nerve signals
The intake of foods having Vitamin A, C, E ,Beta-Carotene
accounting to two thirds of nerve current that enters the
and Omega 3 fats etc are emphasised as nutrition is
human brain. This makes eye sight highly dependent on
critical for eye health.
circulation. Natural light gives about 400 to 500 percent
Dr. M.S. Agarwal (son of Dr. R.S. Agarwal) recommends rise in the discharge of enzymes, hormones, vitamins and
the practice of several yogic exercises which are helpful minerals. The details of the body structure supporting
in keeping the eyes healthy and trouble-free. They the eyes enables us to understand the importance of
are Pranayama, Surya Namaskar, Pavan Muktasana, developing a strong neck and spine.
Shalabhasana, Sarvangasana, Matsyasana, Bhujangasana ,
Marc Grossman mentions that stress can lead to
Jala Neti etc. The efficacy of these yogic practices
deterioration of eyesight especially due to the modern practices among them. We have the unique opportunity
lifestyle. He recommends an integrative solution to to blend and create a customised set of practices to be
eye care through lifestyle, habits, diet, exercise, stress followed to match our lifestyle as taking preventive eye
management, and family history. A few more tips include care measures is possible and within our reach. The eyes
looking away from screen frequently to flex the eye are considered as the windows to the Soul. Good vision
muscles resilient, keep distance of 14 inches from the is also important to lead a healthy and happy life, as Dr.
screen, to blink often, conscious breathing while working, Grossman has said “Expanding our eyesight can expand
to move out the eyes, getting as much sunlight as our worldview—and vice versa”.
possible and smiling. The eyes require the highest levels
of oxygen, Vitamin C and zinc among other nutrients. 4. REFERENCES
The key take away is that the eyes are incapable of being
1. Swami Muktibodhananda (2012), Hatha Yoga
better than the condition of the crucial organs of the
Pradipika
body. Imbalances any where in the body reflects in the
health of the eyes. The authors have highlighted the vital 2. Swami Niranjanananda (2012), Gheranda Samhita.
role that consumption of water plays in having a good Commentary on the Yoga Teachings of Maharshi
vision. Breathing is mentioned as the most significant Gheranda
and constructive to cleanse and revitalise the body. 3. Sri Swami Sivanandaji Maharaj , Yoga Asanas, The
Deep breathing allows the eyes to receive the oxygen for Divine Life Society
healing. For acupuncture, it is recommended to practice 4. Dr. Nagendra H.R. S-VYASA University (Deemed to be)
slow, long and focused abdominal breathing. , Yoga for eyesight improvement. Yoga in Education
The book captures the essence of eye care through the for Total Personality Development Series – 2
lens of Traditional Chinese Medicine (TCM), acupressure, 5. Gurudev Sri Sri Ravi Shankar, Art of Living Foundation.
herbal remedies, homeopathic remedies, helping us https://www.artofliving.org/in-en/yoga/health-
understand that eye problems are a result of imbalances and-wellness/yoga-eyes
in certain elemental energies. Physical exercises and 6
6. Dr. Agarwal M.S. (1996), The Complete Book of Eye
eye exercises have been recommended. They include
Care
Palming, Sunning, Scanning, Near-far focus, Chinese
massage and the eye stretch. TCM also concentrates on 7. Bates ,H, William M.D (1981), The Bates Method for
making spinal adjustments, importance of maintaining Better Eyesight Without Glasses
emotional health. 8. Grossman, Marc.; Swartwout, Glen (1999), Natural
Remedial measures for Glaucoma, Cataract, Macular Eye Care : An Encyclopedia : Complementary
Degeneration, Dry Eye, Sties, Floaters and Conjunctivitis Treatments for Improving and Saving Your Eyes
have been recommended along with theoretical 9. Dr. Agarwal R.S. (1971), Yoga of Perfect Sight with
understanding of it’s causes, customised Vision Diet, letters of Sri Aurobindo
Exercises, alternative medicine practices, case studies 10. Dr. Agarwal R.S. (1935), Mind and Vision, A Handbook
and detailed prevention program. for the cure of imperfect eyesight without glasses
3. CONCLUSION 11. World Health Organisation : https://www.who.int/
en/news-room/fact-sheets/detail/blindness-and-
Given the myriad of schools of thought between ancient visual-impairment
and modern day, one can notice that there are common
Kala Chary : Understanding the Body Anatomy through Yogāsanas
Understanding the Body Anatomy through Yogāsanas

Ms. Kala Chary
* M.A. DYS, oga therapist, Mysore., E mail: chikoo84@gmail.com
ABSTRACT
The first people to correlate physical education to heath, hygiene, ethics, meditation and even higher purposes
of life were ancient yogis of India.
Āsanasare postures that give steadiness or stability and bliss or happiness. This essay attempts to understand
the anatomy of the body, step by step, by listing certain postures in the standing, sitting, prone and supine
categories. It will enable the practitioner as to how to go about while practicing yogāsanas, simultaneously
having the body awareness all the time.
Positive feeling of well-being is more important than the eradication of illness alone. The inner strength that
yoga gives overcomes any acute pain and aids tremendously in curing a disease, much more than a medicine.
Keywords: Tadāsana, Vrikshāsana, Garudāsana, ArdhakatiCakrāsana, Ardhachakrāsana, Padahastāsana
,PrasaritaPadahastāsana, Trikosana, ParivruttaTrikonāsana, Parshvakonāsana, ArdhaVeerabhadrāsana,
Parighāsana, Ushtrāsana, Utkatāsana, Vajrāsana Or Vīrāsana, Śaśānkāsana, SuptaVajrāsana / SuptaVīrāsana,
Sukhāsana, Siddhāsana, Swastikāsana, Padmāsana, ArdhaPadmāsana, Yoga Mudra, Parvatāsana,
UthithaPadmāsana, Dandāsana, Naukāsana, PASCIMOTTANĀSANA, Ugrāsana, Jānusirāsana, Upavistakonāsana
Pūrvottanāsana, Bharadvajrāsana, Vakrāsana, ArdhaMatsyendrāsana, Baddakonāsana, AkarnaDhanurāsana,
Gomukhāsana, Simhāsana, Makarāsana, Bhujangāsana, Śalabhāsana, Dhanurāsana, AdhomukhaŚvānāsana,
Mayurāsana, Padangushtāsanana, Anantāsana, JatharaParivartanāsana, Viparītakarani, Sarvangāsana,
Halāsana, Matsyāsana, Setubandhāsana, Śirsāsana, Śavāsana
1. INTRODUCTION
Yoga is a practice oriented science, which helps to balance the body and the mind
by using certain techniques. Generally we do not have proper awareness of our
body and mind. The demands of the external world preoccupy us and our actions
are automatic response to these demands. Physical education is a conscious result
of body awareness. In ancient societies, physical education meant acquisition of
strength and vigor. Later on it became more purposeful, conscious and systematic.
The first people to correlate physical education to heath, hygiene, ethics, meditation
and even higher purposes of life were ancient yogis of India. Three thousand years
ago, Atharvaṇaveda referred to this concept of body awareness. Gorakṣanath, an
ancient yogi asks; how can one, who does not know his own body hope to acquire
success in life?
YOGĀSANAS
The word ‘Āsana’ means posture. A steady and pleasant posture produces a profound
state of neuro-muscular relaxation. They are designed to promote a state of mental
and physical well-being. In this state all the organs function efficiently under the
intelligent control of the mind. Hence one requires tremendous concentration and
sincerity while practicing yogāsanas.
The physiology of ordinary exercises can be applied to the āsanas. We would be
surprised, when we see that the ancient yogis physical culture. The aim of haṭayoga
is not to strengthen the muscles and the locomotors but also the entire human
organism including human mind and the various organ systems- subtler body.
There are endless poses each when done rightly benefits right foot; by leaning to the left, to the edges of left foot; by
the body. But balance has to be maintained in the final pose leaning slightly forward to the tips of your toes; by leaning
without jerks or tremors. A bodywhich is good in flexion slightly backward, to the edges of the heels. Then come
may not be good at extension or vice versa. But constant back to straight Tadāsana pose. Your hand will be hanging
practice will bring definite improvement. slightly away from the body and the swinging is done like a
Yogāsanasshould be practiced very slowly correlating pendulum. This exercise is extremely soothing for the eyes
with slow breathing, stretching smoothly the concerned and also the nervous system, as a whole.
muscles and relaxing completely while returning to For the beginners, the standing postures enable to
original position. The great sage Pataῆjali, the ‘Father of experience and understand minutely the distal and
Yoga’ explains this aspect very aptly in his three ‘Sūtras’ proximal parts of the body. The feet are the foundation for
or ‘aphorisms’ : Pataῆjala Yoga Sūtras II – 46, 47, 48 the standing postures. One should always keep the feet firm
“sthiramsuskhamāsanam” i.e. Āsanas are postures that give on the ground while doing standing āsanas.
steadiness or stability and bliss or happiness. In addition to correcting muscular and skeletal imbalances,
“prayatnaśaitilyaanantasamāpatti” i.e. one consciously the standing postures as a whole form a complete and
stretches and relaxes in the final pose reaching the universal balanced practice that includes balancing, side bending,
bliss. “Tato’dvandvanabhighātaḥ” i.e. when the final pose back bending,forward bending and so on.
in achieved with effort and the body in stable resulting in For simple muscle movements, primarily one can practice
mental happiness, the yoga sādhaka will never be affected side to side stretch i.e. raise the arms upto shoulder (with
by any ‘dvandvas’ or dualities. He will overcome all these inhalation) parallel to the ground, feel the sensations in the
dualities which create stress and tensions. Gradually the upper body, and with exhalation bring them down. One can
body -mind balance is achieved with the experience of repeat it several times. Similarly do the overhead stretches,
universal bliss i.e. “anantasamapath”. i.e. by bringing the hands overhead with fingers interlocked,
“GheraṇḍaSamhitā” an authoritative text on haṭayoga says palms pressed together, elbows extended. Stretch up with
that there are as many āsanas as there are species of living inhalation and bring down the hands with exhalation.
creatures! However, all these āsanas, whether they are ARADHA KATI CAKRĀSANA(Lateral arch pose)
standing, sitting, prone or supine, involve muscle movement Standing erect, raise one hand above the head, elbow
of the body in flexion, extension, lateral flexuous, rotation, straight, with deep inhalation gently elongate the spine and
balancing or inverted pose etc. They give very good while exhaling bend the waist to the opposite side. Maintain
stretching and relaxation to various muscles in the body. the pose with normal breathing. Elbow and the knees
They also tone up the subtler organ systems, improve blood should be straight. After keeping the pose for 30 seconds
circulation, digestion, stimulate the nerves and promote or more, gradually return back to straight position. While
good health. bringing the hand down with exhalation, one experiences
With this background, this essay attempts to understand the blood gushing down from the arm to the finger tips.
the anatomy of the body, systematically, by listing certain Repeat on the other side also.
postures in the standing, sitting, prone and supine The lateral bending of both the sides will stretch and
categories. It will enable the practitioner as to how to go improve the lateral muscles, strengthens the pelvic muscles
about while practicing yogāsanas, simultaneously having and relieves pain in the shoulders too. The awareness of
the body awareness all the time. lateral sides of the body also improves.
Standing postures: VṚKṢĀSANA– stand on one leg and the other leg be—at the
Standing erect needs minimal muscular effort in our thighs, knee, foot placed on the erect leg. Hands are raised above
hips and backs. We can relax when standing because we the head in ‘namaskar’ pose. The posture tones up the
can lock our knees and balanceon our hip joint without leg muscles and gives one a sense of balance. It provides
much muscular activity. The hamstrings will be relaxed and forbearance to the body.
ligaments exert less pressure. When one gets good grip over vṛkṣāsana, one can try the
This is perfect when we stand in TADĀSANA (The palm tree) next advanced balancing pose i.e. GARUDĀSANA. Here also
with legs together and back straight. The whole body will stand on one leg and the other leg entwines over the erect
be in balance. The body will stand perpendicular to earth’s leg. Hands are raised and interlocked, palms touching each
gravitational field. One should stand with eyes closed with other, in front. The face in this āsana, the pressure falls on
complete inner awareness. the ankles, calves and good stretch is felt over the shoulders.
By keeping the feet a foot apart, in thisposeone can practice The pose removes stiffness in the body.
CENTERING (or swinging). Here you put the whole body ARDHA CAKRĀSANA – Relaxed back bend
pressure by slightly leaning to the right, to the edges of the
Before trying this āsana, initially raise the hands above the This pose increases the blood supply to the lower part of
head, interlock the fingers, stretch and slightly bend back, the spinal region, and strengthens the hips. As you twist
much as you can, knees bent slightly forward. Observe in your abdominal region gently, it relieves pain in the back
pressure on the lumbar and the waist region. Then come and stimulates the abdomen organs,
back slowly to straight position. In both the triangle poses, it depends on the practitioner,
After this initial backstretch exercise, one can try the how he manipulates his breathing while stretching the arms
Aradhacakrāsana, the half wheel back bend pose. Keeping apart (inhale) and bending down to one side (exhale). The
the hands on the waist, gently bend backwards, as much as beginner can start with leg support (the lower hand holding
you can. Do not bend beyond your capacity. One in the final the ankle or leg). Gradually, as muscles get flexible with
pose, maintain in normal breathing, gently stretching the deep breath and slow exhalation the hand can reach the
throat wide with every inhalation. This gives good concave floor comfortably and can be placed beside the foot. Then,
stretch to the spine with ample of blood supply to the spinal you can maintain the posture for a long time with stability.
cord. The neck also stretches with good stimulations to the PĀRŚVA KONĀSANA or the lunging forward bend.
thyroid and parathyroid glands. By lunging forward, we thrust the body down and forward.
They involve 900 of flexion of the thigh and knee on one
PĀDAHASTĀSANA – Forward bend with legs kept together. side and full extension of the thigh and knee on the other.
After the concave bend by the previous ardhacakrāsana, The torso can either be twisted or bent and the upper
now you can try the convex forward bend. Taking both the extremities can be lifted overhead or stretched in other
hands sideways up with inhalation, bend forward slowly directions. These poses involve good flexion and extension
exhaling, hands hanging down.Either one canhold the toes and they develop good muscular strength.
or place the palms on the floor infront. One can observe In pārśvakonāsana or lateral angle pose, keep the legs
that in this position, most parts of the upper and lower wide apart, feet firm on the ground. Turn right foot 900 to
extremities remain relaxed. With every slow exhalation, the the right side. Flexing the right-leg at knee, bend forward
bending becomes better and better. Relax in the final pose placing the right palm beside the right foot. The left arm can
and maintain the posture as per your capacity. be stretched in angle either in front 90 degree or sideways
Pādahastāsana keeps the spine healthy and mobilizes the or above the head 1800. The left leg is well extendedbehind.
joints. It stimulates the entire nervous system. The pressing After maintaining the posture for a while, slowly come up
of the abdomen to the thighs reduces excess fat in that in the reverse order. Stand straight and relax. Repeat the
region. It stretches the hamstrings and the calves. The other side. While doing this posture, one should have lot of
abdominal organs are massaged gently and blood supply to concentration on the ankles, knees and thighs. It reduces the
the brain also increases. More concentration in this pose sciatic and arthritic pains. Since abdomen is compressed, it
enhances the forbearance of the individual. increases the intestinal peristalsis.
This āsanacan also be done with legs apart, feet firmly placed One can also try this āsana will opposite hand placed on
on the ground. This is called PRASĀRITA PĀDAHASTĀSANA. the ground. That is, if right leg is flexed the left hand is
In this pose, the groins, thighs and legs get good stretch. kept beside it and right-hand stretched in front in angle
ANGLE POSTURES- and viceversa. This is called revolving lateral angle pose i.e.
The most simple angle pose is the TRIKONĀSANA. Spread PARIVṚTTA PĀRŚVAKONĀSANA.
the legs sideways almost a metre apart. Raise the arms VĪRABHADRĀSANA – standing warrior pose.
sideways in line with the shoulders, palms down. Turn the As a next step, standing lunging chest expansion i.e. warrior
right foot 900to the right left foot slightly to the right. Now pose or Vīrabhadrāsana can be tried. First, stand with legs
bend to the right bringing the right arm down, left arm up, apart, almost a metre wide. To the right foot 900 to the right
as you exhale. If the right hand could reach the ground well side, your body also turning to the right. Here, lunge the
or good, place it beside the rightfoot and look above at the right leg for—flex the knee at 900 Expand the chest and
raised lefthand. Otherwiseone can hold the right ankle with spread simulta---the hands wide. While inhaling, take the
the right hand for support. hands up above head joinig the palms. At this point it is
This makes a good shape of a triangle, toning up leg muscles called Ardha-Veerabhadrāsana. After several practices one
and removing the stiffness in the legs, hips and the thighs. bend the upper body forward, stomach resting on the ---leg
The chest is also well extended. Practice the other side also. in front. As you stretch the hands infront,you should lift the
Proceed further by practicing the opposite triangle pose back leg off the floor, parallel to the ground. This becomes
namely, PARIVṚTTA TRIKONĀSANA. Here, you be to the a balancing pose.
opposite side and hold the opposite leg. The palm can be The standing warrior pose strengthens and stretches
placed beside the opposite foot. muscles throughout the lower extremities. When the hands
are raised about 90 the chest is fully extended and this • Swinging
helps deep breathing. This also relieves stiffness shoulder • Vrikshāsana
and back and reduces fat around the hips. • Garudāsana
In ArdhaVeerabhadrāsana, one can also twist the hips • ArdhakatiChakrāsana
slightlyto the extent possible while keeping the hands • Ardhachakrāsana
apart in both the directions. This twist is good for the blood • Padahastāsana
circulation around the spine. • PrasaritaPadahastāsana
PARIGHĀSANA– • Trikosana
Another pose in this category is the side bend with one • ParivruttaTrikonāsana
knee on the floor called Parighāsana or beam/Rod pose. • Parshvakonāsana
Kneel on the floor with ankles together. Stretch the right leg • ArdhaVeerabhadrāsana
sideways to the right and keep it in line with the trunk. The • Parighāsana
right leg should be stiff at the knee. While inhaling widen • Ushtrāsana
the chest by bringing the arms sideways apart. Now exhaling • Utkatāsana
slowly, move the trunk and the right arm down towards the Sitting postures:
extended right leg. Now move the left arm over the head, Sitting postures are practiced generally on the floor on
upper arm touching the left ear. Gradually exhaling, extend a feat surface. In any sitting pose, there is a solid base,
the left hand to the right side, along with the head, after more stability in the body and relaxation. If the knees are
maintaining for 30 seconds or more slowly come back in the perfectly healthy, you can sit in VAJRĀSANA OR VĪRĀSANA
reverse order. Repeat same on the other side too. (The diamond pose). The legs are bent backwards 180
In this pose, one can note the pelvic stretch. Also, one side degree with thighs together, sit on the heels, which forces
of the abdomen pressed and the other extended. It removes full extension to the ankles. A folded towel or pillow can be
sagginess in abdomen. kept under the heels if there is discomfort. The back, neck
After this pose, one can try the complementary pose for and thehead will be straight.
extending the back muscles, concaving the spine and In Vīrāsana, the buttocks could be placed on the floor or
stretching the lungs wide. This is calledUṢTRĀSANA or over a small pillow and the feet are kept by the side of the
camel pose. thighs. The toes are pointed back and touch the floor. Wrists
In Uṣtrāsana, kneel down first keeping the knees, and are to be kept on the knees, palms closed. This posture is
feet a foot apart. Keeping the hands on the waist, gently suitable for prānāyāma practices and meditation. However,
bend backwards. Gradually release the hands and hold the people with weak knees should be careful while doing these
ankles with respective hands. This allows good stretch for āsanas for a longer live. Vajrāsanacan be practiced even
the entire body, the chest, the spine, the pelvis, thighs and immediately after meals, as it will relieve the heaviness in
arms. This Āsana is excellent for spinal cord, legs and arms. stomach.
It messages the heart and is good for the chest muscles too. The next variation would be a forward bend Vajrāsana or
Lastly, to build up the stamina of the lower half of the body, Vīrāsana and this iscalled the rabbit pose or crescent pose,
we can attempt a fierce posture namely UTKATĀSANA a named ŚAŚĀṄKĀSANA hold the fingers at the back, with a
powerful posture. deep inhalation expanding the chest, gently go backwards.
This āsana is like sitting in an imaginary chair. Stand in Then slow exhaling, bend forwards and touch the forehead
Tadāsana, stretch the arms strong over the head and join to the ground. Observe keenly the expansion of the chest,
palms. Exhale and bendknees and lower the trunk until the curving of the spine as you inhale, contraction of the chest
thighs are parallel to the floor. Do not stoop forward. For 30 muscles and as you exhale observe the convex shape of
seconds, you can balance in this way with normal breathing. the back,. Here the abdomen is compressed to the thighs,
In this pose, the chest is developed and fully expanded. massaging the thighs and legs. We feel heaviness in the
The diaphragm is lifted, which raises the pelvic girdle up head region as plenty of bloodgushes that region. Maintain
and also gently tones up the muscles. It corrects the minor in normal breathing for a minute even more and slowly
deformities in the legs and removes stiffness in shoulders. come back to sitting position.
In the standing category, the order of āsana practice are After this śaśāṅkāsana, to complement it intertlocked the
given below, that which I have explained in the above fingers and stretch the hands above the head straight by
paragraphs: breathing deeply. This will extend the chest up. The pelvic
Standing Āsanas: girdle is also raised, and the stomach muscles are relaxed
• Tadāsana after the experience of constriction and pressure in the
• Centering previous shashankāsana. The spine is stretched vertically
relaxing every vertebrae. This is called PARVATĀSANA in no mudra like the Kecharī and no laya (absorption of mind)
vajrāsana. like the nāda.
Again, in Vajrāsana or Vīrāsana, one can try a reclining back To do this Siddhāsana, sit on the floor, legs stretched in
pose called SUPTA VAJRĀSANA/ SUPTA VĪRĀSANA. front. Bend the left leg at the knee, holding the left foot
Here, recline the trunk backwards, and rest the elbows with the hands, gently place the left heel near the perineum
one by one on the floor. Slowly place the back of the head and rest the sole of the left foot against the right thigh.
on the ground. The entire back should be resting on the Now bend the right leg at knee, place the right foot over the
ground. If for some reason, it is not possible, one can place left ankle, keeping the right heel against the public bone,
some raised pillows or folded blankets for back support. the sole of the right foot touching the public bone, the sole
interlocked the hands and place them over the chest. One of the right foot touching the left thigh. Hands must rest
can stay in this pose upto five minutes or even more while on the knees in chin mudra (thumb and forefinger pressed,
breathing slowly. other fingers stretched out). The back should be erect.
This reclining āsanastretches the abdomen and the pelvis Siddhāsana is extremely relaxing and one can sit for a long
and makes the uterus healthy. It relieves backpain. An time in this pose. It provides more blood circulation to the
excellent āsana for women, particularly for menstrual lumbar and abdominal regions and tones up the lower
problems.This also helps for belching and gas. Hence, regions of the spine.
the āsanacan be practiced after meals. One gets a lot of SWASTIKĀSANA – is another crossed legged pose, also called
relaxation in this pose. the auspicious pose. Here place the left foot toes pressing
Variations in a solid sitting base: the inner part of the opposite knee. Now folding the right
Many people do not sit erect thereby damaging the leg at knee, tuck the lateral side of the right foot between
alignment of the internal organs. Proper flow of blood to the left leg and thigh. The two heels are nowseparated by
the internal organs is restricted. As a result, many organs a width of about four fingers. Sit straight comfortably with
will degenerate and that leads to quick aging. By practicing hands placed over the knees in cin mudra.
the sitting āsanas, the spine gets good strength, the ribs To prevent imbalances in all the cross-legged sitting
and inter costal muscles are well toned and breathing positions, the legs should be alternately placed in daily
becomes easier. As there is less muscular movement, the practice so that both the limbs are exercised equally.
nervous system gets smoothened. As a result, the mind also Swasatikāsana too has the same benefits Siddhāsana.
becomes calmer, enabling meditation. PADMĀSANA – is the lotus pose and the most important
Sitting āsanas can be practiced by everyone, young and old, and useful sitting āsana in haṭayoga. The HaṭayogaPradīpikā
including pregnant women upto 4-5 months, unless there is describes to practice breath control (Prānāyāma) in this
any complication. The toning up of the pelvic organs is very pose so that the awakening the potential energy (Kuṇḍalini)
useful in pregnancy. Labour pains decrease and delivery within will be possible.
takes place with ease. Sit on the floor with legs stretched straight in front. Bend
SUKHĀSANA is the easiest sitting pose with solid base. The the right leg at the knee. Holdthe heel of right foot with
yoga student should learn how to sit in this pose on the right hand and toes with left hand. Gently place the right
floor. Here, simply fold the lower extremities so that each foot over the left thigh. Similarly hold the heel of left foot in
leg rests on the opposite foot. Sit up as straight as possible. left hand and toes with right hand. Gently place the left foot
The Sukhāsana is good for sitting for few minutes, may be over the right thigh. This will lock both the feet together,
for prayers at the beginning and end of the class. It may not pressing the thighs nicely. Ensure that the sole of both feet
be well suited for prānāyāma or meditation. Because after face the sky.
sitting in this pose for sometime, one tends to stoop down, From the base to the neckthe spine should remain erect.
unknowingly, and this obstructs the breathing rhythm. This The hands can be stretched out with the wrists on the knees
cross-legged pose is a bit unstable compared to the other in cinmudra. Or, the palms can placed one over the other
cross legged postures such as Siddhāsana, Swastikāsana infront of the navel.
and Padmāsana. One gets maximum rest in this pose. The knees and ankle
SIDDHĀSANAis the inspired sage pose, which Haṭayoga stiffness is released. Blood circulate more to the lumbar
describes as the most vital among āsanas, it stimulates the and abdomen. For persons who sit properly in this pose,
supernatural faculties of the individual. the balance isachievedwonderfully. The mind remains in
It purifies all the energy channels (nādis) and takes the peace enabling focus. One can change the leg positions
practitioner to the ultimate bliss (unmanīawastha). after sometime, to develop the legs evenly.
The HaṭayogaPradīpikā by SwatmaramaSuri say that there is Variations in Padmāsana–
no āsana like the Siddhāsana, no kuṁbhaka like the kevala,
For persons who cannot do complete Padmāsana, after toes. At this point, you can wait, observing the pull behind
sitting in sukhāsana, one leg can be placed on the opposite the back and also underneath the thighs. With another
thigh and this becomes ARDHA PADMĀSANA. deep breath, the head can be broughtout further down to
YOGA MUDRA – is a forward bend in Padmāsana keeping touch the knees. Elbows can be flexed and rest them on
the hands interlocked at the back, inhale and slowly exhale the floor, still holding the toes. One can perfect this āsana
simultaneously bending forward and touching the forehead slowly, by deep breaths again and again. After maintaining
to the ground. the posture for 1-3 minutes, one can slowly come out back
This āsana squeezes the stomach wonderfully, as we bend to Dandāsanastep by step in the reverse order.
forward. It also supplies lot of blood to the brain cells. The Paṣcimottanāsanais also known as “UGRĀSANA” ‘Paṣchima’
āsana massages the lower parts of the body relieving hip or the west implies the backside of the body. In this pose,
and low back pain. In this āsana, one can minutely observe the back of the whole body is intensely stretched. This
the vertebral pull in the back, as the back convexes forward. āsana, considered one of the best among the āsanas in
One can also observe the sharp stretch in the arms, haṭayoga, tones up the abdominal organs, kidneys and
squeezing of the thigh muscles underneath. improves digestion. Due to the complete flexion of the
PARVATĀSANA – is a variation of Padmāsana and it is a spine, the heart which comes below it is very well massaged.
complementary pose for yoga mudra. In Parvatāsana or It stimulates the nervous system and brain cells. Thus, it
mountain pose, the arms are stretched over the head enhances the mental endurance too.
with fingers interlocked. hold there with deep breathing. JĀNUṢIRĀSANA – in this pose the head (ṣira) touches the
Here, we find that the abdominal organs are drawn in, knee (Jānu) in a single leg stretch forward bend.
even the pelvic girdle is lifted up and the chest is expanded Sit with legs stretched straight in front. Take away one leg
wonderfully. This āsana, when maintained for sometime, 900. The other leg can be stretched straight or even folded
increases blood supply to the pelvic organs. at knee, its heel kept against the inner thigh of the out
UTHITHA PADMĀSANA – is a body lift pose in Padmāsana. stretched leg.
First sit properly in Padmāsana. Rest the palms on the Lifting the hands up with an inhalation, forward bend
floor beside the hips. Now exhale and raise the trunk, while exhaling to hold the toes, forehead resting on
balancing on the hands, stretching the arms. Hold for 20-30 the stretched knee. Feel the stretch all over the thigh,
seconds and gently come back to floor and relax. This āsana hamstrings and calf muscles. Here, oneside of the abdomen
strengthens the wrists, hands and abdominal walls. is compressedagainst the thigh, toning the inner organs.
Sitting poses in stretched legs- After maintaining for some time in normal breathing, you
The simplest leg stretching pose is the DANDĀSANA or the can come out in the reverse order. Repeat with the other leg
stickpose. stretch and here the other side the abdomen gets a good
For this pose, sit on the floor, legs stretched straight infront, compression.
knees, ankles, toes extended. Place the hands alongside UPAVIṢṬHAKONĀSANA – ‘Upaviṣṭha’ means legs stretch
the hips, palms on the floor. Sitting in this way will give hip widely apart.
flexibility and upper body strength. Initially, spread the legs wide apart. With a deep by exhaling,
To improve further the abdominal strength and hips bend. slowly bring them down, and hold the respective toes. Pull
You can try the boat pose or NAUKĀSANA or NĀVĀSANA. the diaphragm up and hold the pose for few seconds.
For this pose, from Dandāsana left the legs up simultaneously Next, exhale further ‘bring the upper body down, bringing
keeping the knees tight and toes pointed. Balance the body the head to the floor.
on the buttocks, arms stretched in front, body takes the As the head reaches the floor, one can feel intense stretch in
shape of a boat. There will be a grip on the muscles of the the hamstring, thighs and lower back. Pelvic organs are well
abdomen and the lower back Naukāsana is not only helpful toned up. It is a good āsana for women, since it stimulates
for the organs of the stomach and the intestines, but also the ovaries.
strengthen the back muscles. Regular practice of the Āsana- To relieve the strain on the hips after doing these types of
keep the back quite strong for long years. forward bends, one can do side twist with legs apart.
Variations in the posterior stretches of the sitting āsanas. Sit with legs widely apart. Hold the toes of the left leg with
PAṢCIMOTTANĀSANA – in this posterior forward bend, sit the left hand, the right hand placed on the back of the waist.
on the floor, back straight, knees extended, leg stretched in Now gently twist your waist to the right side, relieving the
front, heels and toes together. strain around the sacral region. Gently come back. Repeat
Then, inhale and raise the arms up, above the head. the other side too.
By flexing the hips slowly exhale and bend forward
simultaneously extending the hands forward and hold the
PŪRVOTTANĀSANA – is the anterior back bend to to the right, again placing the right hand on the floor behind
complement the forward stretch of Paṣcimottanāsana. It is the back. Keep the left hand under the right side of the right
also a balancing pose. knee. Repeat the other side.
Sit on the floor, with legs stretched in front. Place the palms Here you can notice more stretch on the pelvis, upper thighs
behind the hips on the floor, fingers pointing in the direction and hamstrings. The more the twist you feel more stretch in
of the feet. the lower parts of the body.
Bend the knees and place the soles of the feet on the floor. In the fourth type, i.e. Bharadwajāsana, both legs are folded.
Now, taking the pressure of the body on the feet and palms First, fold the right leg at knee from outside and left folded
exhale and lift the body off the floor, straighten the arms inside, left foot touching the right thigh. Now twist to the
and legs. Now the body balances on the feet and hands. The left, placing the left hand behind the back on the floor. Place
arms will be perpendicular to the ground. Keep the neck the right hand over the left knee. Twist further, putting
relaxed and gently bend back the neck. Breathe normally pressure on both hands, left knee. Twist further, putting
and maintain the balance. Feel the stretch in the lower pressure on both hands. This squeezes the spine to one
abdomen and lower extremities, pressure on the shoulder side.
joints, slight pulling in the neck region. In the same sitting position, you can twist to the right side
While returning, gently drop the hips on the floor and relax. too, to complement the earlier twist.
Apart from strengthening the wrists and ankles and Here, the right hand is placed behind the back on the floor,
shoulder muscles, this āsana provides very good stretch to left palm, on the left knee.
the pelvic organs and the lumbar regions. The chest also Second, you can repeat the process, by folding the left leg at
expands quite well. knee from outside and right leg folded inside.
Sitting spinal twists: This gives a very good exercise to the back muscles,
All sitting spinal twists are always upright hips are always particularly to the lumbo-sacral joints.
flexed. They generally produce into stretch in the hip joints, The other sitting twists:
pelvis and spine. VAKRĀSANA – In this twist, apart from the stretch, the
Four simple twists can be tried by the beginners. shoulders, neck, chest, and the abdomen too is well
The first in SUKHĀSANA(the squat pose); second squeezed, stimulating all the organs inside particularly the
DANDĀSANA (Stick pose with legs stretched, third, sitting pancreas.
in UPAVISHTAKONĀSANA (legs apart) and the fourth Here, sit straight, with legs stretched in front of you. Fold
BHARADVAJRĀSANA (folded leg twist). the left leg at knee and place the foot beside the right knee.
In SUKHĀSANA, one gets a simple cross-legged sitting Place the left arm behind the back, palm hold the left foot
twist. It is easy and simple. Sit squatting with back straight with your right hand.
keep the left hand behind the back on floor, arms straight. Twist to your left side, giving a squeeze to twist far left,
The right band should be placed on the left knee. With an stretching the chest and the neck too.
inhalation, slowly twist back, looking as far as you can. Maintain the pose by taking normal breath. Slowly come
Feel the stretch, starting from the base of the neck shoulder back to the original position by straightening the head,
joints, mid back and down to hips. Maintain the pose up to chest, releasing the hands and legs. Repeat on the other
30 seconds breathing in normal way. Then slowly exhaling side in the similar manner.
come back. Repeat same on the other side. In ARDHA MATSYENDRĀSANA there will be a slight variation.
In the second twist, sit as nearly upright as possible with Sit straight with legs stretched in front.
feet stretched straight out infront of you i.e. Dandāsana. Pull the right heel in toward the upper left thigh.
Heels and toes should be together. From that position twist Place the left foot on floor in front of the folded right knees.
right placing the right behind you on the floor. Place the Pull the left knee closer to the chest with the right hand
left hand in the right side of the right thigh. Keep the torso forearm.
pushed upright, adjust the twist. Maintain the posture for Once comfortable in this position, lift the left foot and place
half a minute or so and return back to starting position. properly on the right side of the right thigh.
Repeat the same on the other side. The left palm is placed on the floor, behind the back.
This twist is more challenging than the cross-legged one. Now grasp the left foot with the right hand, bringing it over
Here, the extended leg gives a nice stretch to the thighs the left knee, thereby pressing the left knee closer to the
and legs. The entire spine gets a good twist. The blood flow chest.
improves to the back muscles. Gently give a twist to your left side, looking through the left
In the third twist, which is slightly difficult, you spread the shoulder.
legs wide a part (Upaviṣṭa). Twist the head, neck, shoulders
Then after maintaining for a minute or so, come back in GOMUKHĀSANA makes the entire body elastic. First sit on
reverse order. Repeat the posture on the other side too in the floor straight, legs extended in front. Bent the left leg at
the similar way. knee, place it under the right buttock. Now, bend the right
In Vakrāsana, you do the half-spinal twist with one leg at knee, placing the right thigh over the left one. Rest
leg stretched and knee extended. Whereas in Ardha- the ankles, keeping the toes pointing back.
Matsyendrāsana you fold the leg and do the twist.Begginers Raise the left arm over the head, bending at the elbow,
should first practice vakrāsana and then try Ardha- place the left palm over the back of the neck.
Matsyendrāsana. Take the right arm behind the backup, clasp the right palm
Both these twists give excellent flexibility to the spine and with the left one.
very good toning to abdominal muscles. Regularly practice, At this point watch the expansion of the chest. Sitting erect,
they can even influence the pancreatic secretions, bringing observing the balance of the whole body, maintaining the
marked changes in the endocrinal system. The intestines pose for few seconds. This āsana brings very good flexibility
benefit from these āsanas. The abdominal flabbiness can to the muscles of the arms, as well as legs. All the time, you
also be reduced. must keep the head, neck and back as straight as possible.
Other valuable sitting postures: After coming back repeat the other side.
Now we shall look into four sitting āsanas which enable us SIMHĀSAHA – CAN BE PRACTICED EITHER IN CROSSED
to slowly understand the stretching and relaxation of the Vajrāsana or Padmāsana.
upper and lower parts of our body. They are Baddakonāsana Sitting erect, place the open palms over the knees and press
(The butterfly pose); AkarnaDhanurāsana (Stretching bow them.
pose); Gomukhāsana (The cow pose); and Simhāsana (The Open the jaws wide and stretch the tongue out towards the
lion pose). chin as far as you can.
BADDAKONĀSANA – sit in Dandāsana, with legs stretched Gaze at the centreof the eyebrows or at the tip of the nose
straight in front. Fold both the legs inwards, the soles (Bhrūmadhyadhṛṣṭior Nasikāgradhṛṣṭi).
touching each other, heels touching the perenium. Hold the Stay in that pose for 20-30 seconds breathing through the
big toes with respective hands or you can even clasp the mouth.
hands over the toes. You will experience a very good stretch Withdraw the tongue inside relax your hands and legs-
in the inner thighs, pelvis and perenium region. Keep the In this SIMHĀSANA, focus should be on the facial region.
back straight and erect. That makes the lower lumbar region The eyes, jaws, tongue and all the other parts of the mouth
strong. Keep focused on the lower back. You can also flap and face get a good stretching. It cleanses all these parts,
the thighs continuously, which will loosen thigh muscles providing more blood flows. It also rectifies stammering.
andalso reduces the flabbiness of the thighs. Improves secretion of salivary glands necessary for proper
In this pose, you can bend forward, touching the forehead digestion of food intake. When performed along with
to the toes or even the floor. Remember bend forward with Jihvabandha , its practices improves vocal chords and
slow exhalation. At this point the stretch between the thighs regulate high and low blood pressure.
and the pelvic area will become more prominent. Maintain Understanding the body anatomy through some prone
this pose for 30-60 seconds and slowly inhalingand return postures;
to the starting pose. The prone postures, particularly the back bending ones are
AKARNA DHANURĀSANA – indeed gives one an excellent very good for the cardiac system. The arch of the aorta is
stretch, particularly to the lower limbs. extended by these postures. The arch of the aorta works
Sit with legs stretched straight. Hold the big toes with as a pump pushing the blood into the coronaries. As age
respective hands. Now lift the left foot by bending the knee. advances, this elasticity is lost. Practice of these āsanas
Take a breath, exhale and pull the left foot, until the heel is retain this elasticity.
close to the left ear. All the time the right hand must hold on The vital capacity of the lungs can be keptthroughout life
the right big toe. The extended right leg should not bend at by these āsanas. Abdominal and pelvic organs are well
the knee. Hold the posture in normal breathing upto 20-30 extended. Lever, pancreas and gallbladder get better supply
seconds. Slowly exhale and come back to starting position. of blood. Kidneys squeezed and their functions are toned
Release the hand and repeat on the other side too. up. Muscular sheets of the diaphragm are toned up. The
This graceful pose makes the leg muscle very flexible. pelvic organs get good blood supply.
The abdominal muscles are contracted and helps in the MAKARĀSANA – or crocodile pose is the starting pose for all
movement of bowels. Lower spine hip joints are well prone postures. Makarāsana is ideal relaxation pose lying
exercised. This āsana provides the appearance of an archer down on the chest. Here, you lie down on the floor on your
pulling an arrow from his bow. stomach, the entire front portion of the body touching the
ground, legs apart, heels facing each other, hands folded look. After the full stretch upwards has been achieved join
infront and chin or cheek resting on the folded hands. together the knees and ankles. Maintain posture for 10-20
This pose gives complete rest to the chest, heart, abdomen seconds. Breathing will be slightly fast, since the abdomen
and even the back muscles. It improves heart functioning is extended.
and soothes the nerves. This āsana is (contra indicated)not recommended for high
To get more stretch in Makarāsana, gently lift the head and BP,cardiac patients. Even persons with weak knees cannot
clasp the hands behind the head. This is explained in the perform this pose.
Haṭayoga text Gheraṇḍasamhitā (2ndch. Verse 40) : “lie on PARŚVA DHANURĀSANA–the side bend in bow. In
the ground, face down, the chest touching the floorand this variation of the bow pose, from the final pose of
both legs stretched out. Hold the head with the arms. This Dhanurāsana, exhale and roll over to one side, stretching
is the crocodile posture, which increases bodily heat”. the legs and chest, with hands well gripping the ankles.
From Makarāsana, the different variations of the cobra pose After coming back straight, do the other side rolling.
or BHUJANGĀSANA, could be practiced. The sideways roll in the bow pose massages the abdominal
For the classic Bhujagāsana, start with forehead on the organs, pressing them against the floor. This also reduces
floor, palms facing floor, placed on either side of the chest, the flabbiness of the abdomen.
fingers in line with the shoulders, elbows closer to the ADHOMUKHA ŚVĀNĀSANA – the bent head Dog pose.
body. Pressing the hands firmly on the ground, inhaling After doing the cobra, locust and bow variations, this down
lift the head, chest, upto the trunk. Maintain posture upto facing dog pose or AdhomukhaŚvānāsanagives a wonderful
30 seconds in normal breathing. Then come back to the relief to the whole body. This is an excellent semi-inverted
resting position in Makarāsana. pose, which can be tried before doing the headstand or
Bhujangāsana with hands in front – here, place the palms Śirsāsana.
in front of the head facing each other. With inhalation lift From the resting Makarāsana, come first to Bhujangāsana
the body up to waist level and return to starting position of with palms placed on either side of the chest, head lifted.
Makarāsana after 30 seconds. Exhale and raise the trunk from the floor, straightening
Bhujangāsana with hands clasped behind.Here, stretch the the arms, head bent down. The body takes the shape of a
hands behind the back, clasp them touching the lower back mountain.
and inhaling lift the head up. In this pose, you notice that Place the feet firmly on the floor, the legs slantingly
your abdomen and pelvis are pressing the floor, giving good stretched.
toning effect to the muscles. Stay in this pose for a minute or even more with slow
At the variations of Bhujangāsana have effect on the spinal breathing. Keep always the neck relaxed and hanging.
cord. Persons with stiff back, lumbar problems and sciatica This is indeed a rejuvenating pose. It relieves leg pain, ankle
are recommended these āsanas. pain and shoulder joints are strengthened. The abdominal
Variations in Śalabhāsana- muscles are drawn in, the diaphragm is lifted to the chest
ŚALABHĀSANA or the Locust pose is a complementary pose cavity and the rate of heart beat is slowed down. It supplies
of Bhujangāsana. more blood to the head region too.
Begginers must start with Ardha-śalabhāsana. Chin on MAYURĀSANA or the Peacock pose.
the floor.Keeping the palms fisted, placed them under the The haṭayoga text describes the peacock pose as supreme
thighs. Lift one leg up straight, maintain the posture for pose for developing abdomino-pelvic energy. The posture,
20 seconds, and bring the leg down. Do likewise with the maintained well for three minutes improve the powers of
other leg. digestion and assimilation just like the peacock does.
After this, complete śalabhāsanacan be tried by lifting both It is done in the following steps:
legs together, knees straight. • Kneel down with knees slightly apart.
This āsana aids digestion and flatulence. It relieves pain in • Bending slightly, keep the palms on the floor, fingers
the lumbo-sacral region. pointing towards knees.
One can also lift the head up simultaneously with the legs in • Now bending the elbows, lean forwards, gently placing
this pose. This gives the shape of --- inverted boat. the diaphragm on them.
DHANURĀSANA or the bow posture. • Stretch the legs behind straight, one by one, keeping
To begin with, lie prone, flex the knees, grasp the big toe. them together. Now the body weight is resting on the
This curves the body like a bow. The head is lifted and chest palms and hands.
is expanded. • Now slowly balancing the abdomen on the elbow lift the
In the second stage, pull the knees up, widening the legs, lift legs off the floor, parallel to the floor. Hold the pose for
theraisedarch still up and the spine assumes a curved bow 30-60 seconds.
• For returning back, first lower the head down then the In this lateral stretch, blood circulation increases in leg and
legs. Relax the hands. hips. It removes the stiffness in the hip joints and give relief
Mayurāsana improves digestion, cures some of the ailments from low back pain.
of stomach and spleen. It is also good for diabetes. ANANTĀSANA– In this posture, lie down on floor sideways,
A successful peacock pose depends to a great extent on resting the head on the folded hand. Lift the upper leg upto
your body type and weight distribution. It is an advanced 900, perpendicular to the ground. You can hold the ankle or
balancing pose, the forearm flexors support the entire the big toe. After maintaining for 30seconds, comeback and
weight of the body. If either the upper portion or lower turning to the other side repeat the same posture.
portion is abnormallyheavy or if the arms are weak, then it The pelvic muscles benefit in this āsana, hamstrings are well
is difficult to do this posture. You may slip off, either forward toned and backache is also relieved.
or backward. Obviously, the peacock pose is suitable for JAṬHARA PARIVARTANĀSANA – This āsana is the stomach
persons with find, proportionate, athletic body. twist pose attempted lying supine on the floor.
Understanding the body anatomy through some supine First stretch out the arms sideways in line with the shoulders,
postures: the body looking like a cross.
Most of the supine āsanas, particularly the inverted ones Exhale and raise both legs upto 900. Take a deep breath and
prevent stagnation of blood circulation, sagging of organs while exhaling bring both the legs to one side of the body
and enhance oxygenation in the lower parts of the body. down on the floor, the feet reaching outstretched hand. If
Blood, flows towards heart without strain and cardiac possible, you can hold the toes as well, to get better stretch.
output increases. Persons with eye problems must be The stomach gets a good twist to one side of the body. The
slightly careful while doing these āsanas and they can wrap knees should be together and the legs straight. The lumbar
aelasto-crepe bandage around the eyes which prevents the should be on the floor and you should turn the legs only
risk in the pressure of the eyes. from the hip region.
The capacity to withstand attitudes is derived from invested Stay for 30-60 seconds and come back to straight position,
poses. When practiced at high attitudes, the lungs are and relax. Then, repeat the other side too. Observe keenly
warmed up immediately. the stretch felt on the lateral sides in this āsana. Due to
For women these poses are very helpful. They remove the twist, the stomach, thighs and legs are well toned. The
pelvic congestions, prevent formation of fibroids, loosen āsana is good for liver, spleen and the pancreas. It enables
adhesions and improve the muscle tone in the pelvis. proper intestinal peristalsis, leading to proper evacuation.
The simplest practice in the supine posture is the SUPTA Inverted poses:
PADANGUSHTĀSANANA. Here you lie down flat on the floor. Before going to the inverted āsanas, namely Viparītakarani,
Raise both the legs up 900. Remain in that pose for some Sarvangāsana, Halāsana and so on, one can try the simple
time. If possiblehold the toes of the legs with respective hip opening exercises.
hands. You can feel the pull in the back, arms, due to the This can be done in three ways, by lying down supine on
stretching of the lower limbs. the floor.
As a next step, you can spread the legs wide apart, without • Fold the legs, hold them with respective hands, gently
leaving the hold on the toes. This is PRASĀRITA SUPTA press them against the abdomen keep pressing breathing
PADANGUṢṬĀSANA. slowly. This is just like we do pavanamuktāsana.
Here, observe the stretch in the lower pelvis, groins, thighs • Next, grasping the knees from inside, pull them down
and legs. One feels relieved of leg pain and even lower back laterally, making them wide apart.
pain. • Third, grasping the ankles, pull the feet towards the head.
As a next step, one can do the lateral stretch of the single All these poses will make the hips stronger, enabling lifting
leg, by holding on to the toes. them up to practice any inverted posture.
Lie down flat on the floor. Lift one leg up 900 and hold on VIPARĪTAKARANI–
to the toes or ankle, by the same side hand. Gently bring This is a preparatory pose for the inverted pose
the leg laterally down and place it on the floor still holding Sarvangāsana.
the leg. Do not leave the hold on the leg. A sharp pull is Lie down flat on the floor.
experience in the lower lumbar region. After maintaining Fold the legs at knees, move the legs towards stomach until
for some time, release the hold on the leg and bring the leg the thighs press it.
straight on the floor and relax. Repeat the other side too in Raise the hips off the floor with an exhalation, holding
same manner. the waist both sides with respective hand. With another
exhalation, raise the legs fully up, body weight falling on the
elbows, which is resting on the floor.
One can use the support of the wall for coming to this crown touching the floor. This posture is supported mainly
posture. by the upper extremities.
In this full inverted action pose which is also called In the classic fish pose, you first sit in Padmāsana (Lotus)
VIPARĪTAKARANI MUDRA. The weight the lower part of the and with the support of the elbows, gently bend backwards,
body is supported by elbow forearms and wrists. Depending arching the lumbar, head bending back and the crown
on the length of forearm and the exact placement of the touching the floor. In this pose, the dorsal region is fully
hand the torso need not be perfectly perpendicular to the extended and the chest is well expanded. Since you are in
floor. Padmāsana, the lower extremities too benefit by this pose.
Whereas in this proper shoulderstand, i.e. SARVANGĀSANA The pelvic joints become elastic.
the body (exclusive of the head and the neck) is positioned SETUBANDHĀSANA– The Bridge posture.
more or less perpendicular to the floor. To do this āsana, In this pose, begin with supine position. Fold the knees,
the cervical region should be strong. In this classic placing the feet firmly on the ground. Now lift the pelvis as
shoulderstand, the hands are moved up and placed on the high as possible, holding your waist with respective hands.
back and not on waist. Finally, with the body supported The body takes the shape of a bridge. The posture gives a
in a straight line by the hands and muscles of the trunks lot of relaxation to the back muscles. The āsana can be very
and hips, you get a complete chinlock, the chin pressing the complementary after performing the shoulderstand or the
neck. fish pose.
From Survangāsana or even Viparītakarani, one can attempt ŚIRSĀSANAor Headstand.
the next pose, HALĀSANA, the plough posture. Śirsāsana is the most important of yogic āsanas. It has
In HALĀSANA, from Sarvangāsana position, the legs several variations. However, it has to be learnt carefully in
together are brought gently behind the head, first parallel stages. Beginners can learn with wall support.
to the floor and then slowly toes reaching the floor. • Spread the blanket fourfold on the floor near the wall,
In Halāsana, the thighs and legs should be parallel to the head facing it.
ground, but the posture could be modified to meet the • Rest the forearms on the centre of the blanket. Interlock
individual needs such as moderate flexion to the knees, less the fingers right upto the finger tips so that the palms
flexion to the hips or move flexion of the back. form a cup.
If the feet are flexed minimally overhead, the hips are flexed • Rest the crown of the head on the blanket, so that the
to the maximum and mid-back is more closer to the floor. back of the head touches the palms, which are cupped,
If the feet are pushed further overhead, hips are flexed only the crown should be on the ground.
moderately and back is now perpendicular to the floor. • Straighten the knees, toes on the floor, legs stretched
These types of variations could be attempted depending on well upto torso.
the physical capacity of the practitioner. This is half headstand, which a beginner should practice till
By practicing the above Sarvangāsana movements, the he gets confidence before attempting complete headstand.
entire body is toned up, by increasing the flow of nutrients For the complete Śirshāsana, bring the feet closer and
through blood to every cell in the body. It helps a person to closer to the head. Then, with a gentle swing, life the legs
recover from weakness. off the floor, with knees bent. Take swing in such a way that
The effect of halāsana is the same as that of Sarvangāsana. both the feet are off the floor simultaneously.
The spine gets extra supply of blood. The abdomen is After remaining in this position for a while, slowly lift both
rejuvenated due to contraction. Gas is relieved easily. It is the legs up, soles facing the ceiling. If there is wall support,
contra-indicated by those having high blood pressure and you can rest the legs on the wall.
thyroid disorder. For returning back, flex the knees and slide down to the
Regular practice of these āsanas will make the back muscles floor in the reverse order.
very mobile and enables the practitioner to perform the Śirshāsana is the most powerful āsana and is called “King of
forward bend poses very easily, such as Paścimottanāsana Āsanas”. This āsana is very difficult to practice”. One should
and Padahastana. attempt it with caution and under proper guidance.
The vitalpoint to note is that, in the final posture almost
MATSYĀSANA – or fish posture 90% of the body weight is falling on elbows. Hardly any
At first this posture can be moderately attempted by lying pressure should be taken supported by interlocked fingers.
down straight supine. The chest and the abdomen are lifted Patients suffering from B.P., eye, nose, ear, throat problems,
as high as possible, by placing the palms under the thighs. and cardiac problems should not attempt this pose. Doctor
As you lift the chest up, bend the head backwards, the should be consulted before doing this posture. Pregnant
women should not try to pose. Immediately after this āsana, object. In the process, you will reach a state of absolute
one must relax in Śavāsana or deep relaxation. silence and bliss.
Śirsāsana gives the heart and circulation system a good • Śavāsana, when practiced for 10-15 minutes provides
rest, as the blood flows – in reverse direction. It makes the immense relief to the body and mind.
nervous system healthy. It revitalizes the endocrine system.
It strengthens the respiratory organs. Above all, it gives CONCLUSION
tremendous courage, will power and self-control.
ŚAVĀSANA – The corpse posture. The yogic path has been researched and laid down by our
This is a deep relaxation method in Yoga practice. Each yoga own ancient seers and it has given clear guidelines for
session must end with a complete relaxation by performing prevention and cure of ailments. The authentic haṭayoga
Śavāsana or the corpse pose for at least ten minutes. texts like SwatmaramaSuri’s “HaṭayogaPradīpikā” and
Although the āsana appears simple, it is indeed difficult to Gheraṇḍa Muni’s “GheraṇḍaSamhitā” clearly underline
focus the mind completely on the body alone from toes to the methods and steps of yogic practices, their benefits
the top of the head, giving auto suggestions inwardly and and also the precautionary measures. They found that
relax. the primary cause for many ailments is rooted in the
Unless the mind removes all the unwanted thoughts and mind. Today, the hectic modern life makes it true and
pictures (vikṣepas) and learns the art of concentration we call these ailments as psychosomatic ailments. The
(ekāgrata), one cannot enjoy the benefit of Śavāsana. relation between the ‘psyche’ and ‘soma’ is harmonized
The mind gets complete control of the body and learns by the practice of yoga. Therefore, the yogic cure
how to relax. With regular practice, relaxation comes touches the deeper roots of the disease and a harmony
spontaneously. One forgets the body and without going to
is established, avoiding the recurrence of the same. The
sleep, the mind experiences alert full rest. Lie down supine
willpower and forbearance which yoga teaches improves
on the floor, legs apart, arms apart, fingers semi closed,
the immune system in the body.
palms facing upwards. Close eyes and relax completely,
allowing your body to rest on the floor under the influence Primarily, yoga encourages positive hygiene and health.
of gravity. Positive feeling of well-being is more important than
Initially when you lie down, the nerve impulses are still high, the eradication of illness alone. The inner strength
since your breathing is not under control. that yoga gives overcomes any acute pain and aids
Gradually, as you start breathing slowly, the number of tremendously in curing a disease, much more than a
nerve impulses per second to your muscles starts to drop. medicine. Again, the yogic approach is very steady and
Concentrate minutely from the lowest part of the body methodical.
namely toes, soles, heels, ankles and so on.
Yoga gives importance for strengthening the inherent
Do progressive relaxation step by step, giving auto-
defensive mechanism of the body and the mind. It
suggestions, sending messages to each group of cells to
relax. could be said that yoga - Āsanas and prānāyāma, when
As you progress upwards, try to do abdomen or belly practiced from a young age regularly will not only
breathing several rounds. maintain the health of the person but also assists in the
Proceed further up and concentrate on chest thoracic flowering of the personality at all levels: physical, mental,
breathing, with the expansion and contraction of the chest, emotional intellectual and spiritual.
bring down the pace breath. Negative emotions generally interfere with the tonic
Further, proceed with inhaling (gently opening up the upper rhythm of the muscles and blood vessels and there
lobes of lungs); as you are feeling the complete relaxation follows a chain of reactions. (Pataῆjala Yoga Sūtras 1:
all over the arm while exhaling. 31). As a result the metabolism gets affected. During the
• This type of slow and steady breathing will bring down upsurge of emotions, the blood vessels get constricted
the metabolic rate, normalize the pulse and the heart beat. and the affects the heart and the lungs. Tissues may
• Removing all the wrinkles from the face, keep pleasant
become sluggish and there could be disturbances in
countenance.
the glandular secretions. Practice of yoga will definitely
• Once the body is relaxed, gently open up inner
control these chain reactions.
consciousness, rid your mind of any negative or unwanted
picture. Here, you can use the imaginary method of Therefore, the systematic practice of yogāsanas helps
focusing (dhāraṇa) i.e., fixing the mind on one object or one to understand the therapeutic significance of each
a beautiful scenario. Merge yourself completely with that one of them and also the subtle changes that take place
within the body. The following highlights should be mind sheds out all the dust and becomes very clear and
noted for one to start the practice: still. This would naturally instill the feeling of wellness
• Yogic Āsanasshould never be practiced randomly or and good health.
hastily. Ms. Kala chary, M.A. DYS
• They should be practiced slowly and in proper order, Yoga therapist
always keeping in mind the physiological reactions Gurgaon.
they bring about.
• The practitioner must involve in the pose to such an REFERENCES
extent that he shouldclosely connect himself to the • Hata yoga Pradipika – Light on Haṭayoga by
nerves, tissues, muscles, blood flow and even the SwatmaramaSuri. Pub.by Bihar school of Yoga, Munger,
mental changes that it brings. This is possible only Bihar.
when there is absolute concentration. (Anantasampatti). • GheraṇḍaSamhitā – by Gheraṇḍa. Pub.by Dr.
• When the order of practice is properly maintained, ChandramouliNaiks.
the body can be beautifully sculpted and a physiological • Light on yoga – by B.K.S. Iyengar
rhythm can be achieved. • Anatomy of Haṭayoga – by H. David coulter Publ. by
MotilalBanarasidas - Dehli
• Maintaining the Āsana in the final pose for sometime • Yoga Therapy – by Swami Kuvalayananda New Delhi –
with stability (SthiramSukhamĀsanam) and without central health education Bureau – Ministry of health.
dualities (tatodvandvanabhighatah) is as important as • Yoga Āsana – by Swami SivanadaSaraswati Pub – divine
relaxing completely after every pose. life society, Rishikesh.
• This systematic practice will surely make the • A matter of Health integration of yoga and Western
physiological journey from the gross to the subtle an Medicine for prevention and cure – by Dr. Krishna Raman.
enjoying experience. Ultimately in the journey, the Pub – East west books Pvt. Ltd. Madras.

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Yoga Vijnana

(The Science and Art of Yoga)

Editor-in-Chief Executive Editor

Managing Editor Assistant Editor

Dr. P. N. Ravindra is a neurophysiologist by specialized training has a passionate interest in integrating

1. A Note on Breath

2. Āsanas and Human Physiology : An Essential Primer

3. Concept of Body According to Yoga Vasistha

4. Development of Yama and Niyama

6. Role of Yogic Values in Indian Alchemy/Metallurgy

8. A Review of Yogic , Natural and Alternative Eye Sightimprovement practices

9. Understanding the Body Anatomy through Yogāsanas

(Dr. Ishwar V. Basavaraddi)

Keywords: Prana, Pranayama, Advaita, Kaivalya.

Āsanas and Human Physiology : An Essential Primer

Keywords: Asana, physiology, defence mechanism, emotions.

Tādāsana (The Palm Tree pose) Vṛkṣāsana (tree pose)

hands are raised to 90° the chest is fully extended Utkaṭāsana

Sitting poses in stretched legs

headstand or śīrśāsana. • Lift the upper leg up to 90°, perpendicular to the

Supta pādānguṣtāsana 7. INVERTED POSES:

the immune system in the body. REFERENCES

CONCEPT OF BODY ACCORDING TO YOGA VASISTHA

Keywords: Advaita, Akasha.

YogaVasistha is one among the Prakarana texts of Advaita philosophy. It is purely

manasendriyamunmanaḥ | indriyāṇi prasūtāni manaso 5. REFERENCE BOOKS

Development of Yama and Niyama

Keywords: Yama, Niyama, Dhyana.

1.1 Nature and limitation

(i) The present study is predominantly historical in nature. But it is limited to

Role of Yogic Values in Indian Alchemy/Metallurgy

Now our prime focus will be on determining the importance of Alchemical

producing the right medicine (hormones) at the right ii

4. END NOTES: 8. REFERENCES

ii. Nirvitarka: With the purification of memory, it

can turn to contemplating upon subtle objects. 2.1.3 Anandānugata:

bearing15. There is no wrong knowledge or ignorance 2

A Review of Yogic , Natural and Alternative Eye Sight

Kartum Shakyam, Akartum Shakyam, Anyatha va Kartum Shakyam.

2. TRATAKA एवमभ्यासयोगेन शाम्भवी जायते ध्रुवम् ।

Understanding the Body Anatomy through Yogāsanas

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2. Āsanas and Human Physiology : An Essential Primer