Yoga Teacher Training Level -1 Diploma

There are number of paths of Yoga, of which the following have gained prominence in the yogic traditions of India. These paths are:

- Jnana Yoga – Union by knowledge.

- Raja Yoga – Union by will.

- Bhakti Yoga – Union by love and devotion.

- Hatha Yoga – Union by courage.

- Mantra Yoga – Union through speech.

- Karma Yoga – Union through works or right action.

- Laya Yoga – Union through the focus on chakras.

*Layayoga also referred as Tantrayoga falls more into the category of Tantra. However, its a matter of scholarly debate.

Different schools of Yoga in India propound different texts or Gurus to interpret the philosophy of Yoga. However, goal of every Yoga school is one. There are innumerable methods of attainment. Therefore, different personalities find the presence of different yogic paths for their spiritual goals. You can realise the goal of life by four different paths, insomuch so one path will not suit all people. In Yoga the two paths or three paths or four paths lead to the same goal, viz., the attainment of the Ultimate Reality. Roads are different but the destination is the same.

In the Bhagavad Gita, Krishna tells Arjuna: “Whomsoever approaches Me, even so do I reward them, for, the path men take from every side, is Mine.” The four paths according to Krishna are: the path of work (Karma-Yoga), the path of devotion or love (Bhakti-Yoga), the path of psychic control (Raja-Yoga) and the path of self-analysis and knowledge (Jnana-Yoga).

These divisions are not hard and fast. There is no line of demarcation between one another. One path does not exclude the other. For instance Karma-Yoga is suitable for a man of active temperament; Bhakti-Yoga for a man of emotional temperament; Raja-Yoga for a man of mystic temperament; and the path of Jnana-Yoga or Vedanta for a man of will or reason. Each path blends into the other. Ultimately they all converge and become one. Thus it is hard to say where Raja-Yoga ends and Jnana-Yoga begins. All aspirants of different paths meet on a common platform in the long run.

Every path of Yoga leads to Samadhi, but the two main of these seven methods according to the Krishna in the Bhagavad Gita are: Yoga by Samkhya (Raja Yoga) and Yoga by work/action (Karma Yoga). Renunciation (Raja Yoga) and Yoga by work/action (Karma Yoga) both lead to highest bliss but of the two, yoga by action is better than renunciation.

Pra (constancy) + Na (movement) = Prana

Therefore Prana is a force in constant motion, like a vibration moving to and fro. It is the life force, the vital force. To change something we must alter the energy which creates it. This fact is true in the practice of Yoga. To bring about positive changes in body and mind we must understand the energy through which they work. Prana has two aspects: the individual aspect, which is responsible for all functions (physical and mental) of the human beings and the cosmic aspect (kundalini Shakti), which is very subtle and is dormant, unused most of the time by most human beings.

Prana is that vital force which enlivens the human body. Though the term Prana is synonymously used with ‘breath’, it actually is much wider in scope than mere breath. The breath actually is only the physical manifestation of Prana. Prana is the energy, the principle of life responsible for life in every being. Prana is only one, it is given a different name. The one primary (Mukhya Prana) is given five names according to their function. Accordingly we have ‘Pancha Pranas (five main Pranas).

While the subject of Prana is common in Yogic thought and subsequently different forms of Prana may be incorporated, the topic of Prana and its different subtypes is seldom examined in depth. For this reason the entire science of Prana, which is vast and profound, is rarely understood.

However to simplify it, this is much like the working of a machine. Prana brings in the fuel, Samana converts this fuel to energy, Vyana circulates the energy to the various work sites. Apana releases the waste materials or by products of the conversion process. Udana governs the positive energy created in the process and determines the work that the machine is able to do.

Pranamaya kosha is composed of five pranas (Pancha Pranas)

1. Prana – (Inward moving energy) This prana provides continuous replenishment of basic energy for life and living. It governs the reception/consumption of food, air, water, sensory impressions and mental experiences. Prana operates between head down to the navel, the pranic centre in the human body.

2. Apana – (Outward moving energy) This prana is responsible for excretion of waste products. It governs all forms of excretion – excretion of stool and urine, expulsion of semen, menstrual fluid and fetus, carbon dioxide through breath, elimination of negative sensory, emotional and mental experiences.

3. Udana – (Energy of the head and throat) This prana is responsible for so called higher functions in a person. It enables consciousness to evolve. It governs growth of the body, ability to stand, speech, effort, enthusiasm and will. It is our main positive energy in life. Udana operates from the navel up to the head.

4. Samana – (Digestion and assimilation) This prana is mainly responsible for digestion. It helps in digestion at all levels – of food in the gastrointestinal tract, of air in the lungs in the absorption of oxygen, and of sensory, emotional and mental experiences in the mind. Samana operates mainly in the navel region.

5. Vyana – (Circulation of energy) This prana is responsible for the circulation. At the physical level it governs the circulation of food, water and oxygen and at the mental level of emotions and thoughts. In doing so, it helps all other pranas. Vyana operates throughout the body.

These Pancha (five) pranas are also called Pancha Prana Vayus (Five energy flows). Pancha Prana Vayu are closely interlinked with our physical energy. But the actual source of these Pancha Prana is difficult to explain. The source of the Pancha Prana is Maha Prana. This Maha Prana is the cosmic energy and is manifested in each of us as the Shakti.

Understanding the functioning of the Pancha Prana Vayu is essential in Yoga. Yoga aims at improving the function of Pancha pranas to rectify any problems for better functioning of the organs. If any of the Pancha pranas are depleted or not functioning optimally, diseases may occur in their corresponding organs.

Prana flows in the body through subtle channels called Nadi or meridians. Any block in the flow of energy through the meridians can cause the particular prana to function sub-optimally. Yogic breathing, Pranayama and certain Mudras helps to remove any pranic blocks in the nadis and ensures that the energy is circulated well in the body.

METHODS OF WORKING ON PRANA

PRANAYAMA PRACTICE – is the basic method for working on Prana. Yoga emphasizes purification of the body (deha suddhi) and purification of the mind (citta suddhi) as the means to Self-realization. For this reason Yoga emphasizes a vegetarian diet rich in Prana or foods full of the life-force and a mind rooted in ethical values like truthfulness and non-injury. An impure, toxic or disturbed body and mind cannot realize the higher Self. Its important to purify the nadis (energy channels) through which the prana flows by Nadi Sodhana, thus it remains the key to purify body and mind through prana.

While all Pranayama aids in this regard, the most important is alternate nostril breathing, which aids in the balance of the right and left Prana currents. According to the Yogic system the body and all of its channels follow a right or left predominance. The right side of the body is masculine or solar in nature. The left side is feminine or lunar in nature. The left or the lunar nadi, is Kapha or water predominant, and increases energy on the left side of the body. It aids in such activities as rest, sleep, relaxation. The right or solar nadi is Pitta or fire predominant and increases energy on the right side. It aids in such activities as digestion, work, and concentration.

Regular alternate nostril breathing is the most important method for keeping our Pranas or energies in balance. It helps create the unitary prana necessary to sustain unitary awareness. Another method is uniting Prana and Apana. Apana, which is aligned with the force of gravity, usually moves downward resulting not only in disease and death but in the downward movement of consciousness. Prana, on the other hand, tends to disperse upward through the mind and senses, as it is our opening to the energies above. Yogic practices require bringing Apana up. Prana must be brought down to unite with Apana. This helps unite and balance all the Pranas. In doing so the inner fire gets en-kindled in the region of the navel. Mula Bandha is an important practice in this regard. The goal is to balance our outer and physical pranas and awaken higher and inner pranas of deeper awareness.

DHYANA PRACTICE – Breathing practices work with Pranamaya Kosha. However the Pranas or energies in the mind can be dealt with directly as well. Colour and sound (music) are important ways to direct energy in the mind. The best technique is mantra, particularly single syllable or bija mantras like OM, which create vibrations (nada) that can help direct energy into the subconscious.

Dhyana itself, serves to create more Prana in the mind. When the mind is brought to a silent and receptive condition, like the expanse of the sky, a new energy comes into being within it that brings about great transformations.

Indeed all the paths of Yoga are based upon Prana. Bhakti Yoga brings about Pranic transformation by uniting us with the Divine Will and Divine Prana. All Karma Yoga is based upon alignment with the Divine Will as well. This also gives us more Prana, not only to act outwardly but for inner development.

Raja Yoga is based upon the control of mental activities (Citta-vrittis). The vibration of the mind (Citta-spanda) follows the vibration of Prana (Prana-spanda). Therefore Pranayama helps control the mind. It also helps control the senses (Pratyahara) because it withdraws our awareness inward from the senses. Hatha Yoga itself is mainly concerned with Prana and even Asana occurs as an expression of Prana. Many great Yogis did not learn Asana through mechanical practice but were taught Asana by the power of their awakened Prana.

Even Jnana Yoga depends upon a strong will and concentration. Without a well-developed Udana Vayu it cannot succeed. In the Yoga of Knowledge the Prana of inquiry must be created, which is to inquire into our true nature not merely mentally but in all of our daily activities. This requires that inquiry occurs through Prana and not simply through the outer mind.

Indeed as the Vedas say we are all under the control of Prana. Prana is said to be the Sun that imparts life and light to all and dwells within the heart as the Self of all creatures. Prana in us makes us live and allows us to act. It is not the puny little ego, ascribing Prana’s effects to its own power, that really does anything. We must learn to be open to and welcome this greater force of Prana and seek to bring it into our life and action. This is one of the great secrets of Yoga.

© Classical Indian Yoga by Anil Machado

Please note that the material is copyright work  from my book and cannot be copied, used in blogs, print publications in any way manner, etc.

PANCHA KOSHAS

The soul of Human being is covered by Pancha Koshas (sheaths) or five bodies; it is noticeable that the name of each Kosha contains the word ‘maya’ and this simply means ‘made-of’.

Pancha = Five

Kosha = Sheath

Pancha Kosha means five layers, or sheaths, around the human soul (Atman or Purusha). The concept of Pancha Kosha comes from the Taittirya Upanishad and is said to be one of the most ancient conceptualizations of the human being. The Pancha Kosha can be thought of as hiding one's true nature. Once they are removed, they leave a void, which also needs to be removed to reveal Atman.

One of the ways of working with Pancha Kosha is to undertake a Pancha Kosha dhyana, which takes one's awareness through the fives sheaths, on the path to Self-realization.

Pancha Kosha consists of the following five sheaths:

First is Annamaya kosha — (the food sheath)

This is the physical body which needs food and nourishment to thrive. It is said to be the most vulnerable of the koshas and manifests any deficiencies on the other layers. Practising asanas, kriyas and pranayama works primarily with the annamaya kosha. This is the outermost sheath, the most superficial and is represented by our physical body.

Second is Pranamaya kosha — (the breath sheath)

This is the sheath that exists within the physical body and is composed of life force energy, or prana. It flows in the circulatory, lymphatic and nervous systems. Pranayama works with this kosha. It is responsible for all physiological and mental functions. This sheath energizes and invigorates other sheaths. Its mapped into the physical body and extends slightly beyond the physical body. This extension is called Aura. The Pranamaya kosha is in between the annamaya kosha (body) and manomaya kosha (mind). Thus, prana or our breath is the bridge between the body and the mind. Pranayama practices strengthens the pranamaya kosha

Third is Manomaya kosha — (the mind sheath)

This is the mind which governs perception of the world and it is where one's sense of Self develops, along with the way it behaves. Yoga nidra transcends the two outer koshas to allow the manomaya kosha to be penetrated. This is our sheath of our thinking, feelings and emotions. It is comprised of manas (the sensory or the processing of the mind), ahamkara (ego) and the lower buddhi (to be awake, understand or to know). Pranayama and Pratyahar practices cater to this kosha.

Fourth is Vijnanamaya kosha — the intellect sheath

This is the conscious sheath and intellect which governs one's sense of ethics and morals. It is also responsible for inner growth and the acquisition of knowledge, which can occur through studies of sacred texts. This is the region where refined and higher level of thinking happen. Practice of Dhyana.

Fifth is Anandamaya kosha — the bliss sheath

This is the most subtle body and is generally only perceived in brief flashes of bliss. It is where we experience unity with the universal Consciousness. This experience can only be realized when consciousness is expanded deeper than the material world. This is the sheath closest to our Real Self. Spirituality reigns here. Transcending body, mind and intellect leads to bliss. Dhyana practice every day for at least 20 minutes is said to help experience anandamaya kosha or the bliss. The personality development progresses on the inward path from annamaya kosha to anandamaya kosha. But even the anandamaya kosha has to be transcended for Self realization to take place.

The path of yoga is said to heighten one's understanding and awareness of these sheaths. Eventually, the aim of yoga is to move inward, taking a journey through these sheaths and uncovering one's true nature, or Atman (the inner Self). Then one finds unity as the relationship of Atman with Brahman (the universal Consciousness) is realized.

PANCHA BHOOTAS

The Pancha Bhootas are the five elements of nature and the basis for all cosmic creation.

Akasha (sky or space)

From which all things come and to which all things return, present in all things, seen and unseen, and the equivalent of the divine.

Vayu (air)

Akasha in motion is Vayu. Responsible for all movement, is most present during the change of the seasons and is the best time to cleanse (Spring and Autumn). In the physical body, Vayu oversees the nervous system and mobility.

Agni or Tejas (fire)

Agni/Tejas is fire. Responsible for all transformation in the entire universe. Agni/Tejas is most prevalent in the body in neural synapses, digestion, metabolism and catabolism, heat management and all change from one form to another.

Jala (water)

Jala is flow, cohesion, lubrication, co-valence and connection. Water is responsible for the initial connection, such as in egg and sperm, thought to emotion, and electron to nucleus. It keeps fire from getting too hot and incinerating or burning up all that is, and it keeps earth from becoming rigid and brittle.

Prithvi (Earth)

Prithvi is responsible for all form in the body. It is the most gross, least subtle, and shows up in all mass in existence. It is the furthest from who we are, as is represented in our physical body: the "modified food body" or Anamaya Kosha.

TRIGUNA

The concept of Gunas dates back to the Atharva Veda, it is discussed in the Bhagawad Gita and also in the Sankhya Darshana. This concept explains the human personality. However, gunas are inherently changing. No guna can be permanent. Personality development is always a movement towards sattva guna. One has to be more and more towards sattvic nature. Hence in Yoga and for spiritual development it involves developing sattva guna to transcend to attain self realization or The Self Purusa (pure consciousness) which is beyond the gunas.

Purusha and Prakriti are the two meta-physical principles.

Purusha

Pure consciousness

Prakriti

Material cause of all the objects in the universe, physical and mental, living and non-living.

The Prakriti is comprised of three gunas.

Sattva Guna

Rajas Guna

Tamas Guna

TRIGUNA

Sattva Guna

Principle of manifestation/illumination

Rajas Guna

Principle of activity

Tamas Guna

Principle of inactivity or inertia

The Bhagawad Gita dedicates one full chapter to the explanation of the three gunas. The effects of the gunas manifests in human beings and are discussed in detail. It is said that the knowledge of the three gunas is the highest which leads to moksha, salvation or liberation. The differences in the human beings are ascribed to the differences in the mix of these three gunas. Also the personality of the person is determined by the guna which is naturally dominant in that person. Humans have characteristics pertaining to all three gunas.

Sattva: ‘Sattva’ means ‘essence of truth/existence’.

The Sattva Guna has the characteristics of lightness, consciousness, pleasure, The Positive Energy, The spiritual Quality: It influences us toward goodness, truth, purity, knowledge through discriminative power of intellect and clarity. It is pure, free from disease and cannot be disturbed in any way. It activates the senses and is responsible for the perception of knowledge. The Sattva mind is balanced, and hence Sattvic people are rare.

Rajas: ‘Rajas’ means ‘foulness’.

The most active of the Gunas, has motion and stimulation as its characteristics. All desires, wishes, ambitions and fickle-mindedness are a result of Rajas. The Active/Kinetic Energy, the Active Quality: It provides energy for action through ambition, passion and desires. The Rajas mind has a tendency to become aggressive. People often get into debates and are prone to arguments. Rajas mind generates our need for material objects and sense enjoyment through the sense conscious mind.

Tamas: ‘Tamas’ means ‘darkness’.

Tamas guna is characterized by heaviness and resistance. It causes disturbances in perception and other activities of the mind e.g. Delusion, false knowledge, laziness, apathy, sleep and drowsiness are a result of Tamas. Tamas minded people disengage themselves from situations and tend to become lazy.

A need to develop Sattvaguna

In an ordinary man there is a mixture of the three gunas (Sattva, Rajas and Tamas). Tamas and Rajas pull a man downwards; Sattva lifts a man upwards. Tamas and Rajas lead to bondage; Sattva helps to attain salvation. Discipline yourself and develop Sattva. When the mind is Sattvika, there is calmness in it. Divine light can descend only when the mind is serene and cheerful. The Sattvika man controls the senses, does selfless service, and practises japa, pranayama, dharana, dhyana, self-analysis, and enquiry. Therefore, in the Yogic/Ayurvedic philosophies the aim is to develop the Sattvaguna.

DISEASES ACCORDING TO YOGA VASISHTHA
Yoga Vasistha describes ‘Manah prasa-mano-payo yoga itya-bhiod-hiyate’ (Yoga is called a skilful trick to calm down the mind). It is Upayah (a skilful subtle process) and not a brutal, mechanical gross effort to stop the thoughts in the mind. In Anandmaya Kosha a person is healthy when in perfect harmony and balance with all his faculties. At Vijnanamaya Kosha there are movements but they are channelized in the right direction. As such, it is at the Manomaya level that the imbalances start. Likes and dislikes come to play at this level. Theta waves start governing our actions; often they are in the wrong direction. The liking of a particular sweet may lure a person to eat against the doctor’s advice. Thus going against what is right direction causes imbalances. These imbalances amplify themselves resulting in mental illness called ‘adhis’ - at this stage there are no symptoms at the physical level. Prompted by the increasing growth of desires these mental diseases (adhi), begin to manifest themselves externally and gradually they affect the physical frame. Preponderance of ajnana (ignorance about one’s real state of bliss) leads one to perform wrong actions such as eating of unhealthy food, living in unhealthy dwellings, doing things in untimely hours, association with wicked, evil thoughts, inflict injuries etc. These breed physical diseases called vyadhis (secondary diseases).

The Adhis (primary diseases) are two-fold – Samanya (ordinary) and Sara (essential). The former includes the diseases incidental to the body while the latter is responsible for rebirth to which all men are subject. The Samanya diseases are normally produced during the interactions with the world. These may be termed as psychosomatic ailments. When dealt with by suitable techniques and congenial atmosphere, adhis of the ordinary type will vanish. Along with it are destroyed the physical ailments i.e. the vyadhis. The diseases caused by these adhis are called adhija vyadhayaḥ. The subtler adhis of the essential type (sara) which cause the birth of the physical body can be destroyed only by the realization of the causal states of mind and a corresponding ability to live at the Vijnanamaya Kosha and Anandamaya Kosha. In that state, man transcends the cycles of birth and death. The second category of ailments are Anadhija Vyadhayaḥ or those not created by mind. These would probably include the infectious and contagious diseases. The text says that Anadhija Vyadhis can be handled through conventional medicines (the modern medicine or Ayurveda), mantras (with their natural vibrational characteristics) and good actions. These bring about the purity of mind, the Prana flowing freely in the body and the food getting digested better and assimilated properly allowing the diseases to vanish.

Among the two types of adhis described above, the samanya (ordinary) type

corresponds to the modern psychosomatic ailments. When the mind is agitated

during the interactions with the world at large, the physical body also follows in its wake. These agitations cause violent fluctuations in the flow of prana. The prana flows in wrong paths running from one to the other without rhythm and harmony. The nadis can no longer, in this condition, maintain stability and steadiness, but quiver. Due to these disturbances of the prana and unsteadiness in the nadis, the food does not get properly digested. There arises Kujir-natvam (wrong digestion), Atij-irna-tvam (over-digestion) and Ajirna-tvam (non – digestion). When this improperly digested food settles down in the body amidst such commotion it results in ailments of the psychosomatic type.

We have understood that through the primary cause (bad thought patterns) the

disease of body is generated. If this primary cause be annihilated at its root then all diseases will be destroyed. How do we do this? If the mind becomes purified with true Sattvaguna, then Prana Vayu will begin to circulate freely throughout the body, the food taken will be digested properly and hence no diseases will arise. Yoga Vasistha has described it beautifully. This is also in line with yama and niyama of Patanjali’s Yoga Sutras.

Avoid actions such as:

• Eating of unhealthy food

• Living in unhealthy lifestyle

• Doing things at unreasonable hours

• Association with the wicked

• Longing after improper things

• Evil desires and bad thoughts

Excerpts from the book 'Classical Indian Yoga'©  A comprehensive guide on yoga by Anil Machado
All rights reserved. No part of this book may be reprinted or reproduced or utilized in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system without permission in writing from the publishers.

We have comprehended that the unsettling influences in the Manomaya Koṣha permeate into the physical layer (Annamaya Kosha) through the Pranamaya Kosha. Thus, in the treatment of these psychosomatic afflictions it ends up obligatory to work at all these dimensions of our reality to achieve the snappiest outcomes. The incorporated methodology, accordingly, comprises in not just managing physical sheath, the help of which could, best case scenario be impermanent as is occurring with the medications utilized in present day drug to treat ailments of the psychosomatic sort like Asthma, Diabetes, Mellitus, Hypertension, and so forth., it additionally incorporates utilizing procedures to work on various sheaths of our reality. The vast number of Yoga rehearses accessible in the writings of Yoga and Upanishad are embraced to adjust and orchestrate the aggravations at every one of the five Koshas and handle this kind of complex psychosomatic afflictions.

A. Practices at Annamaya Kosha (The physical layer)

A healthy Yogic diet, Kriyas, loosening exercises and asanas are used to

operate at the Annamaya Kosha and to remove the physical symptoms of the

ailments.

Kriyas – These are Yogic processes described in Hatha Yoga to cleanse the

inner organs of our body. They bring about the following effects

(a) Activating and revitalising the organs, (b) Toning up their functions,

(c) Desensitization, and (d) Development of deep internal awareness. Among the major Kriyas enumerated in the texts of Yoga, simplified versions of a few Kriyas like catheter, Neti, Jala Neti, Kapalabhati, Agnisara, Vamana Dhauti (Kunjala Kriya), etc. are used extensively.

Physical exercises and movements – sithilikaraṇa vyayama

Very simple physical movements to mobilise and activate the affected parts

of the body are used. Some easy physical exercises are adopted to fulfil the

needs of the particular ailments to (a) loosen the joints (b) stretch and relax

the muscles, (c) improve the power, and (d) develop stamina.

Yogasanas – Postures

Yogasanas are physical postures often imitating the natural positions of the

animals, meant to make the mind tranquil. Through these postures, the

physical revitalization and deep relaxation and mental calmness are

achieved.

B. Practices at Pranamaya Kosha (The layer of prana)

Prana is the basic life principle. Pranayama is a process for gaining control over Prana. The five manifestations of Prana and the corresponding most comprehensive definition of Pranayama in the human system are described in Prasnopanishad. Also the conventional Pranayama through regulation of breath

is described therein. Through the practice of proper breathing, Kriyas and Pranayama we start operating on the Pranamaya Kosha. Suitable types of Pranayama and breathing help to remove the random agitations in the flow of prana in the Pranamaya Kosha. Thus, the ailments are handled at this Pranamaya Kosha level.

C. Practices at Manomaya Kosha (The mental layer)

Dharana & Dhyana

A direct operation on this level is made possible by the last three limbs of

Ashtanga Yoga of Patanjali– Dharana, Dhyana & Samadhi. The culturing of mind is accomplished by focusing of the mind (Dharana) initially, followed by relaxed dwelling of the mind in a single thought (Dhyana) for longer and longer durations leading ultimately to super-consciousness (Samadhi). A progressive habituation allows the mind to remain relaxed during the period of Dhyana.

To handle and gain control over the basic cause for mental agitations and tumultuous, we use the Yoga techniques that control our emotions.

A devotional session containing Prayers, Kirtans, Chants, Bhajans, Namavalis, Dhuna, Strothas (slokas in praise of the almighty) etc., help to build a congenial atmosphere to evoke, recognise, attenuate and dissipate the emotions. Thus, control over emotions is obtained through the devotional session. The emotional imbalances and upsurges are eliminated by such control.

D. Practices at Vijnanamaya Kosha (The layer of wisdom)

A fundamental comprehension is the way to work from Vijnanamaya Kosha. Upanishads are the treasury of such learning which is everything being equal and fixations. It is the absence of internal Jnana which is in charge of many wrong propensities, tumults, and so on. The Bliss Examination – Ananda Mimasa of the Taittiriya Upanishad handles the most basic issue pertinent to every being. The examination deliberately drives the peruser to that substratum from which Prana and psyche rise – the Anandamaya Kosha. It encourages the individual to change his demeanor of eagerness and profound connection to material belongings and satisfactions and leads one towards the acknowledgement that joy is inside in 'every single one of us' in our causal express, the 'Ananda' epitomized. Accordingly, man's viewpoint in life changes. Information consumes the solid connections, fixations, different preferences which establish the fundamental reason for the tumults of psyche. The essential of Adhis (imbalances) must be expelled by Atma-Jnana (Self-acknowledgement).

E. Practices at Anandamaya Kosha (the layer of bliss)

To acquire every one of our activities the ecstasy of our causal body (Karana sarira) called Anandamaya kosha in the entirety of our activities is the key for an exceptionally upbeat and sound life. This likewise conveys our inborn mending forces to impact, a total fix of our illnesses. The systems utilized go under the heading Karma Yoga, the mystery of activity. The mystery lies in keeping up an inward quietness, equipoise at the psychological dimension as we play out the entirety of our activities. Ordinarily we get steamed, or energized over things which we don't care for or we like. Be that as it may, we need to figure out how to look after equipoise. The subsequent stage is to have a profound quietness and an ecstatic mindfulness in the internal subtler layers of our psyche while we are in real life. This is cultivated independently from anyone else’s interference, consistent drive to change oneself and auto-recommendations. To perceive that 'I am getting strained' is the initial step. Rectify this variation from the norm by pulling back to the inward compartment of complete rapture, harmony and rest. Keep in mind this by rehashed internal quietness a few times in the day. Hold a grinning loosened up face amid all the Yoga practices.

Transform how the higher personnel, the vijnanamaya kosha consistently controls the manomaya kosha to get authority over the fundamental senses which are eating, mating, dreading and dozing. Henceforth in man we realize that, even these fundamental senses are altogether mental. For instance we have lost the repetitive conduct as in creatures who get into reflex oestrus cycles (heat) for vitality conduct. This opportunity component which is inbuilt in every single person, guides him to separate what is great and awful, good and bad, valuable and not helpful to move towards long haul sukha (joy).

Therefore, Vijnanamaya kosha is the segregating layer. As of now referenced Anandamaya kosha – the euphoria layer of our reality, is the most unobtrusive part of our reality which is without any type of feelings; a condition of absolute quietness – a condition of complete congruity, and immaculate well-being. Karma Yoga strategies are accustomed to bring the rapture and satisfaction of Anandamaya Kosha into all actions of their day by day life. At first we exchange periods of unwinding, moderating, quieting and hushing with work. Bit by bit we begin learning the speciality of working in unwinding. As we get familiar with the exploration of more profound unwinding through unique unwinding process as cyclic reflection, we become familiar with the speciality of working in happy mindfulness. The inward purifying begins and the profound situated anxieties, hitches, fixations, fears, and so on turn out from the sub cognizant dimension clearing route for indication of the holiness that is as of now inside us.

Excerpts from the book 'Classical Indian Yoga'©  A comprehensive guide on yoga by Anil Machado
All rights reserved. No part of this book may be reprinted or reproduced or utilized in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system without permission in writing from the publishers.

Traditionally Yogis trusted that a mindful eating routine has an enormous impact over our physical prosperity, yet in addition over our musings, and at last our enthusiastic and profound prosperity. An eating routine that is entirely helpful for the progress of Yoga and profound advancement is called ‘Mitahara’ (Yogic eating routine). A Yogi ought to eat modestly, quality nourishment, all around improved and brimming with minerals. Nourishment firmly impacts the brain, accordingly appropriate eating regimen is significant. It ought to contain grains, dry natural products, raw or crisply cooked vegetables, beans, greens, ghee and natural milk. If not eaten with feeling of adoration, association and harmony, it can unfavourably influence different features of one's life. As indicated by yogic logic net piece of sustenance sustains the peripheral sheath for example Annamaya Kosha and unpretentious piece of sustenance sustains the Pranamaya Kosha and Manomaya Kosha of an individual. These distinctive sheaths symbolize diverse dimensions of cognizance. To raise one's awareness one ought to refine the furthest sheath by following recommended dietary rules Pathya (wholesome)/Apathya (unwholesome) as referenced in the Yogic Sacred writings. These sacred texts tell quality, amount, timing and requirement of taking sustenance.

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

Diet has intimate connection with the mind. Mind is formed out of the subtlest portion of food. “They call that Mitahara which is pure, sweet, lubricated and fills only half the stomach and which is palatable and is eaten to please the god” - Gheranda Samhita 5.21.

According to Sage Patanjali Yogic Diet is an integral part of yoga and human existence. In the light of Indian philosophy diet is considered as a sacred entity. Taittariya Upanishad says, “Annat purushah”: The individual grows out of the food that he takes. Bhagavad Gita, the fountainhead of Indian school of thought considers diet as ‘Yuktaahar’ which means balanced diet.

Sage Uddalaka teaches his son Svetaketu "Sustenance, when devoured turns out to be triple: the gross particles become faecal matter, the ordinary ones fragile living creature and the fine ones the brain. My youngster, when curd is stirred, its fine particles which rise upwards, structure margarine. When nourishment is devoured, the fine particles which rise upwards structure the brain. Subsequently verily the psyche is sustenance." Again you will discover in the Chandogya Upanishad: "By the virtue of nourishment one progresses toward becoming cleansed in his internal nature; by the refinement of his inward nature he verily gets memory of Oneself; and by the achievement of the memory of Oneself, all ties and connections are disjoined."

Proceeded with mindfulness about the body through yoga you may find that Mitahara sustenance's become a characteristic decision. It can likewise enable you to keep up the equivalent empowered, light inclination that is accomplished through yoga. Additionally, in the event that you are going a progressively profound way you may choose that your adoration for each living being exceeds your requirement for creature sustenance's. Non-creature nourishments can enable you to achieve a larger amount of otherworldliness by producing positive vitality. You need not be a 'Yogi' to build up Mitahara in your life, only a craving to live more advantageous and more joyful.

"The food which is dear to each is threefold. Hear the distinctions of these. The foods which increase vitality, energy, vigour, health and joy and which are delicious, bland, substantial and agreeable are dear to the pure. The passionate desire foods that are bitter, sour, saline, excessively hot, pungent, dry and burning and which produce pain, grief and disease. The food which is stale, tasteless, putrid and rotten, leavings and impure is dear to the Tamasic." (Bhagavad-Gita. Ch. XVII-8, 9, 10).

In yogic literature, foods that are beneficial to us are said to be Sattvic, or pure. Bhagavad Gita and Sankhya philosophy classifies three types of Yogic diet namely, Sattvic, Rajasic and Tamasic. Likewise, every person has three distinct qualities which are predominant and decide the nature and likings of an individual. Its understood that people with three different qualities favour three different food types.

Bhagavad Gita lays emphasis upon the diet according to yoga and thus Lord Krishna categorizes diet into three groups:

Sattvic diet:

“Those that increase lifespan, mental essence, strength, health, comfort, pleasantness, that are flavourful, unctuous, stable and satisfying to the heart are the foods that are favoured by sattvic.”

Sattvic diet is also referred to as Yogic diet. It is considered as natural state of unprocessed food that which is fresh and free from any additives or preservatives. Sattvic diet should be consumed in its natural form as possible, i.e. raw, steamed or very lightly cooked. Sattvic diet comprises of whole grains, pulses, lentils, nuts, seeds, fresh fruits, vegetables, herbs, natural sweeteners such as honey (in small amounts), etc.

Rajasic diet:

“Bitter, sour, salty, excessively hot, pungent, dry and burning are the foods favoured by rajasic, causing discomfort, depression and illness.” (Bhagavad Gita, XVII, 9)

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

Tamasic diet:

“Not fully cooked, flavourless, smelly, stale, leftover by others, not fit as an offering is the food favoured by the tamasic.”

Tamasic food are heavy and cause fatigue or lethargy in a person. Such foods should be avoided by people suffering from chronic ailments or depression. Tamasic food are: Red meat, Alcohol, stale or rotten foods, overripe or unripe fruits, burnt food, overly processed foods, fermented food, deep fried food.

APATHYA & PATHYA

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

Apathya/ Unwholesome food: The foods which are prohibited (for the yogi) are: those which are bitter, sour, pungent, salty, spicy, green vegetables (other than those ordained), oily, sesame, mustard, alcohol, fish, flesh, curds, buttermilk, horse gram, oil cakes, asofetida and garlic.

Unhealthy diet should not be taken, that which is reheated after becoming cold, which is dry (devoid of natural oil), which is excessively salty or acidic, stale or has too many (mixed) vegetables.

Pathya/Wholesome food: The most conducive foods for the yogi are: good grains, wheat, rice, barley, milk, ghee (clarified butter), brown sugar, jaggery, honey, dry ginger, patola fruit (species of cucumber), fine vegetables, mung beans, other pulses, and pure water.

The yogi should take nourishing and sweet food mixed with, ghee and milk; it should nourish the dhatus (basic body constituents) and be pleasing and suitable. Yogic scriptures strongly discourage habit of over-eating and encourage moderation of diet. ‘Ati sarvatra varjyet’ i.e. excess of anything is bad; it strongly recommends diet should be taken in moderation and overeating should be avoided at all cost. Also, higher Yogic practices such as dhyana and pranayama are done while sitting for long hours for which light and easily digestible food is more pertinent. In yoga, food is not evaluated on the basis of their caloric count. Rather it is the quality of food and the method of eating that are considered. The better the quality of food, the more invigorating it is considered. The order of timing, frame of mind while eating, spacing of meals at what intervals and breathing through which nostril should be dominant while eating. Such guidelines are also the mainstay of these yogic scriptures.

© Classical Indian Yoga by Anil Machado

Please note that the material is copyright work  from my book and cannot be copied, used in blogs, print publications in any way manner, etc.

Each darshana has a working of sutras which forms its basic formatted text created by a Sutrakara (a great sage). These sages have systematically founded the doctrines of the schools. Yoga Darshana, as represented by Yoga Sutras, was written by Maharishi Patanjali approximately before 200 BCE. Thus, the Yoga Sutras of Patanjali, are considered as the basic text of the post Vedic period. These sutras propound the Ashtanga yoga or the eight limbed Yoga.

The Yoga Sutras are divided in 4 padas (chapters):

Samadhi Pada – 51 sutras

Sadhana Pada – 55 sutras

Vibhuti Pada – 55 sutras

Kaivalya Pada – 34 sutras

(There are 196 sutras, but the additional sutra does not have anything essential. Therefore, only 195 sutras are included or considered)

Yoga according to Patanjali :

According to Patanjali, yoga has two main meanings – union (yujyati) and concentration (samadhan). In the sense of union it is understood the world over as union of the individual soul with the universal soul. Incidently, in the sense of concentration its the means for reaching the goal of Samadhi, which is the ultimate anga of the Patanjali’s Ashtanga Yoga (ultimate part of the Patanjali’s eight part yoga). As Patanjali illustrates, yoga practices in earlier times embodied a thoroughly integrated approach. They combined in one system the goals of improved health, self-discovery, and spiritual self-understanding.

Patanjali defines Yoga as the suspension of all the functions of the mind. As such, any book on Yoga, which does not deal with these three aspects of the subject, viz., mind, its functions and the method of suspending them, can be safely laid aside as unreliable and incomplete. In the Yoga Sutra Patanjali describes the practice of Yoga as abhyasa, which literally means repetition of practice, persistent effort, a regular practice which constantly practised over a long period of time is an essential means to control the mind. Though we many not often reflect on the fact, the practice of Yoga as Patanjali understands it is in an important sense a form of repetitive activity over a long period of time. This is particularly true of what he calls Kriya Yoga (Yoga of action/Yoga in action). The key elements of Kriya Yoga involve specific forms of repetition, and a strong case can be made for the importance of Kriya Yoga to Patanjali’s understanding of Yoga as a whole. Forms of repetitive activity are in fact of central importance for Patanjali’s Yoga, and thus there would seem to be clear basis for speaking of the practice of Yoga, inasmuch as it involves repetition, as a form of ritual, but not to be confused with the Brahmanical form of rituals.

The Kriya Yoga, which Patanjali defines in the first sutra of Sadhanapada consists of Tapas (discipline of austerity), svadhaya (personal recitation) and Ishwarapranidhana (fixing one’s mind upon Ishwara). These practices are closely connected with the virtue of Vairagya (dis-passion). The three practices of Kriya Yoga lay the foundation for the goal of Yoga, that is the attainment of the condition of Nirodhah (cessation) and solidify the abhyasa and vairagya.

Yoga begins in the concentrated state of mind i.e., ekagra.

Patanjali defines Yoga in his second sutra as yogha chittavritti nirodhah, which means “Yoga is the cessation of mental modifications”. These modifications of chitta (mind) are called vrittis (Vrittis literally mean whirlpool). Every vritti generates samskara (deep impressions) which in turn result in karma, which again generates samskaras. This chain is unending and therefore its essential to stop this cycle of life-death-rebirth and that's why Yoga is defined as chittavritti nirodhah.

In the Sankhya philosophy, upon which Yoga is based, the sufferings of human beings arise from ignorance (avidya) of one’s true nature. The essence of human being is purusha (consciousness). Due to ignorance human being falsely identifies self with the unreal. Self made up of body-mind-ego-intellect complex. This false identification is called as prakruti or prakriti. Therefore, all the miseries and suffering of life are because of this false identification. This identification happens at the level of mind. The mind comes into picture only when the functions of the mind arise. These functions are vrittis or modifications of mind. Only when these stop, the mind disappears and there is no scope for the purusha (consciousness) to identify with it. It then gets established in its true nature – tada drashtu swarupe awasthanam.

Therefore, the simpler meaning of Yogaha chittavritti nirodhah is yoga as controlling the thought waves in the mind and preventing the mind from wandering.

It has three aspects:

• Chitta (the mind stuff)

• Vritti (the modifications of the mind)

• Niroddhah (cessation/control of thoughts in the mind)

The modifications of the mind are divided in five parts:- (i.e., chitta vrittis)

• Pramana – knowing correctly

• Viparyaya – incorrect knowing

• Vikalpa – fantasy or imagination

• Nidra – the object of void that is deep sleep and

• Smriti – recollection of memory

Chitta-Vikshepa are the distractions of the mind. Since we require concentration of the mind, distractions can be considered as obstacles on the path of Yoga. Patanjali gives the term Antarayah as distractions/obstacles on the path of Yoga.

Patanjali names nine Antarayahs (obstacles):-

• Vyadhi – physical diseases

• Styan – lethargy

• Samsaya – doubt or suspicion

• Pramada – misplaced priorities

• Alasya – physical laziness

• Avirati – stubborn attachment to sense objects

• Bhranti darshana – illusion or delusion

• Alabdha bhumikatva – non-attainment of firm ground

• Anvastitatva – non-maintenance of a firm ground.

Significance of Kleshas in Patanjali’s Yoga: The word Klesha is derived from the root word klish, which means pain. Therefore, Kleshas are what generate pain in our experiences. It can be inborn mental affliction or someone afflicted by the mental nature. Patanjali says there are five Kleshas:

• Avidya – Ignorance. Can also be understood as the mother of all Kleshas and the source of all other Kleshas. Avidya is the blindness about the Reality and an identity crisis about oneself. Thus Avidya is false knowledge or contrary knowledge rather than ignorance in the sense of being absence of knowledge. Yoga sutra says, "Avidya is to mistake the non-eternal for the eternal, the impure for the pure, unhappiness for happiness, and the not-Self for the true Self."

• Asmita – refers to ‘I-me-myself’ or ego.

• Raga – refers to attachment or liking towards which produces pleasure.

• Dvesha – refers to ‘aversion’ or dislike. Aversion towards which produces pain.

• Abhinivesha – clinging to life or fear of death which afflicts even the wise.

  
  

  Patanjali in his Yoga Sutras propounds Yoga with eight limbs (Ashtanga Yoga)

  1. Yama

  Yama refers to the observances and restraints that regulate our interaction with others. Hence, they take care of our social equation. The five Yamas as given by Patanjali are as follows:

  • Ahimsa – Non-injury in thought, word and deed.

  • Satya – truthfulness

  • Asteya – non-stealing of material as well as non-material things

  • Brahmacharya – in a very narrow context, this is understood as celibacy or sexual abstinence. However, it can be understood as moderation's of sensual and sexual pleasures. Etymologically, it refers to walking on the path of truth.

  • Aparigraha – non-possessiveness or non-hoarding

  These five Yamas are normally prescribed by all darshanas. However, Patanjali distinguishes himself when he exhorts to comply with these yamas irrespective of jati (caste), desh (country or place), kala (time) and samay (circumstances). In other words, Patanjali has taken away all our excuses of not following the yamas.

  2. Niyamas

  Niyamas refer to the observances and restraints which govern an individual’s personal life. Therefore, they can be said to govern the personal equation. These niyamas are as follows:

  • Shaucha - physical and mental purity/hygiene

  • Santosha – contentment, an ever present happy state of mind

  • Tapa – austerities, penances, vows, etc.

  • Swadhyay – Self-study, This may comprise study of scriptures, following the Guru’s dictates, listening to discourses of Saints, wise people, satsang (company of truth or like minded people).

  • Ishwara Pranidhana – complete surrender to Ishwara.

  3. Asanas

  He describes asanas as ‘sthirsukhamasanam’ - ‘steady easy posture’. In other words asanas should be performed gracefully and mind should be concentrated. As regards to the effects of asanas, Patanjali says, ‘tatahadvandvanabhighata’ - ‘from asanas there is no assailment from conflicts’. The effect of asanas according to Patanjali is of mental nature., freedom from conflicts.

  4. Pranayama

  The orientation of pranayama of Patanjali is more towards inhalation and exhalation rather than towards retention as done in Hatha Yoga. Patanjali says that pranayama happens when there is a break in the pace between inhalation and exhalation. He talks about four types of pranayama:

  • Modification of inhalation

  • Modification of exhalation

  • The stoppage of breath as a modifications

  • Transcending the subject matter of inhalation and exhalation

  According to Patanjali, pranayama practice makes the mind fit for dharana. Also, due to pranayama practices, the shroud of impurities covering the spark of reality in us is diminished to the point of disappearance.

  5. Pratyahara

  Withdrawal of senses. Just like the tortoise withdrawing its limbs into the safety shell. Pratyahara forms the bridge between the first four limbs (Bahiranga Yoga) and the last three limbs (Antaranga Yoga). In other words Pratyahara marks the transition of the mind from its extroversion to inward-going process.

  Bahiranga Yoga – Pratyahara – Antaranga Yoga

  6. Dharana

  Patanjali defines dharana as ‘desh bandha chittasya dharana’ - ‘confinement of the chitta to one desh (place of object) is dharana. Dharana means concentration. This is the stage of pre-Dhyana. Patanjali says that dhyana can be done on any object. The only condition is that the meditator should be favourably disposed towards the object of concentration or like the object.

  7. Dhyana

  Dhyana is much more than meditation. However, we shall stick to the English term meditation or simply dhyan. Patanjali defines Dhyana as ‘tattra pratyaya ektanta dhyanam’ - ‘in concentration when there is stretchiness of only one experience it is Dhyana’. In Dharana, all the efforts are directed towards keeping distractions away. When these efforts succeed there are no distractions, that state of mind is the state of Dhyana.

  8. Samadhi

  Spiritual absorption. Patanjali defines Samadhi as, ‘tat eva artha matra nirbhasam swaroopa shoonyam iva samadhihi’ - ‘that itself is samadhi when the self-nature is zero (not there) and the object shines forth or reveals itself’. In both dharana and dhyana there are three elements – the meditator, the object meditated upon and the process of Dhyan. In the state of samadhi, the meditator and the process of meditation as if disappear and only the object of meditation shines forth. Patanjlai explicitly mentions three types of samadhis:

  • Sabeeja Samadhi – absorption with form

  • Nirbeeja Samadhi – absorption without form

  • Dharma Megha Samadhi – a condition preceding after kaivalya (The cloud of Dharma)

  It is the last stage named Samadhi that Kaivalya happens, wherein chitta vritti nirodha finally takes place.

  
  
  © Classical Indian Yoga by Anil Machado. A comprehensive guide to Yoga philosophy

  Please note that the material is copyright work  from my book and cannot be copied, used in blogs, print publications in any way manner, etc.

ADVENT OF HATHA YOGA

The Hatha-yoga cannot be obtained without the Raja-yoga, nor can

Raja-yoga be obtained without the Hatha-yoga. Therefore, let the Yogi first learn the Hathayoga from the instructions of the wise Guru.

- SHIVA SAMHITA CH.5. 181

The most appropriate meaning for Hatha comes from two bija mantras, ‘Ha’ and ‘Tha’ - ‘Sun’ and ‘Moon’. Hatha Yoga is the balancing of these two energy systems in the human being. Hatha practices leads from the body to the mind and to the spirit. Hatha brings balance between the sun and the moon, or the pingala and ida nadi (energy channels) in us. With this union, the kundalini (shakti), which is in latent state, would be awakened and begins its upward journey through the shushumna nadi crossing all the shat chakras.

According to the Indian Yogic traditions, it is understood that Ashtanga, Vinyasa and Iyengar are all types of Hatha Yoga, since the goal of each one is Raja Yoga. Hatha yoga is followed by many traditions of Shaivism but it was made popular by the Nath tradition (also called as Gorakhnathi’s or Kanphata Yogis) established by Yogi Gorakhnath (also known as Goraksanath) who probably lived between 10th and 11th century CE. Hatha yoga has many features common with the Upanishadic and Patanjali’s yoga but differ from the latter with regard to the intensity and intent of such practices. The Mystic teachings of the Nath tradition combines Japa (recitation), Dhyana (contemplation), Nadanusandhana (listening to sound), Reta (celibacy or at-least control and transmutation of sexual vitality) and removal of five evils (Kama – Lust, Krodha – anger, Lobh – greed, Moh – attachment and Ahankar – ego) in order to attain Samadhi, plus a great importance on devotion to Shiva. Nath is the title of the sect of Yogis or Jogis who follow Gorakhnath, such Yogis and Jogis belong to the order known as ‘Kanphata’.

The study of Gorakh was of great importance to the practitioners of Hatha Yoga in the medieval times, it was considered to possess incalculable benefits to the students. Gahini Nath a 12th-13th century saint, Pipa 14th century poet-saint, Kabir, Guru Nanak, the Tibetan Buddhists, Nepali Buddhists and even the Muslim Sufi’s considered Gorakh and his teachings of great importance and they incorporated many of his teachings in their philosophy.

Hatha yoga uses more stricter and austere physical posture and cleansing processes to perfect the mind and body and make it fit to transcendental experiences. Gheranda Samhita, prescribes that the Asanas make the body strong, the gestures (mudras) make it stable, withdrawal from senses (pratyahara) leads to calmness, breath control (pranayama) brings lightness, (dhyana) leads to the perception of the self and with (samadhi) comes the ecstatic union. Dhauli, basti, neti, lauli, trataka and kapala-bhati are the important and more specific techniques suggested by the scripture for cleansing the various part of the mind and the body. It also mentions three types of Dhyana: Gross Dhyana, Luminous Dhyana and Subtle Dhyana which is visualization of the Kundalini.

It is believed that Hatha Yoga develops every aspect of an individual: Physical, emotional, intellectual and spiritual. Modern belief is that Hatha Yoga is more body-oriented, as compared to Patanjali’s Ashtanga Yoga which is mind oriented, it will be wrong to say that Hatha Yoga is only body-oriented. Hatha Yoga practices, starting with the body prepare the ground for reaching higher states of consciousness and the final goal unmani avastha (no-mind state) or manonmani avastha (mind-without mind state).

Hatha Yoga practice starts with Shodhana Kriya (purification practices) and move on to asanas, pranayama, bandhas/mudras and dhyana. The body is purified, made free of toxins, so that the flow of prana is streamlined. Practice of asanas then strengthens the body and makes it disease free. Pranayama accompanied by bandhas then enable the kundalini to be awakened finally leading to Self-realization. Hatha Yoga aims at balancing the two main energy systems within the human being: the pranic energy (life energy) and the mansik energy (mental energy). It brings balance between these two energies which results in harmony within. It is the sense that we talk about Yoga or the union (‘Ha’ bija mantra representing pranic energy and ‘Tha’, bija mantra representing mansik energy).

The primary principle of Hatha Yoga is conservation of energy. Hatha Yoga adopts the middle path, neither fasting nor over-eating, neither indulgence nor deprivation, neither introvert nor extrovert, neither over-adherence nor utter neglect of rules and regulations. Patanjali’s yoga starts with Yamas and Niyamas, Hatha Yoga starts with Shodhana kriyas. Yamas and Niyamas are to be followed later after the individual becomes physically and mentally fit. However, the end goal of both are same. The movement towards the goal happens through a path that is physically oriented. Practices catering to the body and mind are interdependent and form one continuous spectrum of Yogic practices leading to the spiritual goal of freedom from miseries and sufferings.

Hatha Yoga takes the following path:

• Kriyas bring about purification (shodhana) of the body.

• Asanas make the body strong (drdhata) and disease free.

• Pranayama leads to lightness (laghavam) of body.

• Mudras and bandhas bring the steadiness (sthairyam) and

• Dhyana takes to the spiritual absorption or liberation.

It is understood that without strengthening the body and making the mind healthy, no spiritual endeavour gets accomplished. This union is only made possible by the following four angas/limbs (parts) as described in Hatha Pradipika:

Asana, Pranayama, Mudra and Nadanusandhana.

On the other hand the Gheranda Samhita introduces the saptangayoga (seven limbs of yoga) to lead the practitioner on the pinnacle of Raja Yoga in the following way:

• purification is acquired through the shat kriyas.

• strengthening is acquired through the asanas.

• steadiness is acquired through the mudras.

• calmness is acquired through Pratyahara.

• kindness and lightness are acquired through pranayama.

• clear perception is acquired through dhyanam.

• Satchittananda (truth, consciousness, bliss) is acquired through samadhi.

- Gheranda Samhita 1-10-11

The ultimate goal of Hatha Yoga is self-realization or Mokska (freedom from miseries and sufferings of human life). As per the Puranas, the science of Hatha Yoga can be practised by every caste in India. (Brahmans, Kshatriyas, Vaishyas and Shudras). According to Yajnavalkya, Hatha Yoga should be taught only to that person, who follows the practices mentioned in the Vedas, who is desire-less, who observes yamas and niyamas, who keeps oneself away from all bondages of this world, who is a scholar, who conquers anger, who is truthful, whose interest is in maintaining righteous behaviour, who dedicates himself at the feet of his guru, one who is a caretaker of his parents, who observes his duties in compatibility with his Ashrama1, who is virtuous mindset and who has inquisitiveness for knowledge.

There have been many and most valuable works written on the other branches of the Yogic Philosophy, but the subject of Hatha Yoga has been dismissed with a brief reference by most of the writers of Yoga. This is largely due to the fact that in India there exists a horde of ignorant mendicants of the lower fakir class, who pose as Hatha Yogis, but who have not the slightest conception of the underlying principles of that branch of Yoga. These people content themselves with obtaining control over some of the involuntary muscles of the body (a thing possible to anyone who will devote to it the time and trouble necessary for its accomplishment), thereby acquiring the ability to perform certain abnormal “tricks” which they exhibit to amuse and entertain (or disgust) Western travellers. Some of their feats are quite wonderful, when regarded from the standpoint of curiosity. The people whom I have just mentioned are regarded with pity by the real Yogis who regard Hatha Yoga as an important branch of their philosophy, because it gives man a healthy body—a good instrument with which to work—a fitting temple for the Spirit. The system of Hatha Yoga was designed to transform the gross elements of the body so that they can receive and transmit a much subtler and more powerful energy. Hatha Yoga systematically prepares the body, mind and emotions, so there will be no difficulties when the student is undergoing higher states of consciousness. Initially Hatha Yoga consisted of six kriyas, known as shatkarmas. These were practices of dhauti, basti, neti, trataka, kapalbatti and nauli. Later, Hatha Yoga also came to include asana, pranayama, mudra and bandha, and the shatkarmas were practised afterwards by advanced practitioners. Through these practices the consciousness can be raised without having to come into a direct confrontation with the mind. Hatha Yoga is the means and Raja Yoga is the goal. It has also been emphasised that Hatha Yoga is to be practised for the sole purpose of preparing oneself for the higher state of Raja Yoga. Traditionally a student practised Hatha Yoga for many years to reach the level of awakening (kundalini), or in terms of Raja Yoga for the experience of Samadhi. Today Yoga is generally practised to improve health, reduce stress, defy ageing and to feel good about oneself.

Natha or Kanphata Yogins are often considered to be origins of the Hatha Yoga tradition. (The legends about them, are replete with magical practices, rejection of society and initiation with a mantra). Of-course which is not true, because many charlatans claiming to be Natha Yogis have made this simply a begging profession, thus giving a bad name to the real Nath or Kanphata Yogis. Some believe that the Natha tradition is difficult to reconcile with the Hatha tradition and could be considered a separate method of Yoga. Many of the great Natha Yogis, such as Matsyendranath, are claimed as Buddhist Yogis.

In the Hatha Yoga tradition the main texts appear around 1400 CE to 1800 CE.

Hatha Pradipika has flavour of a text written by someone actually practising a spiritual discipline.

Gheranda Samitha, Shiva Samitha and Goraksasataka has literary and philosophical flavour.

The Goraksasataka has no tradition of actual practice coming from the texts, but serious attempts of revival of a practice tradition based on texts was by Swami Kuvalayananda, founder of Lonavala School.

The Yogacintamani (Rajguru, 1497-1539) has a rich puranic references.

The Yogakarnika an ancient treatise on yoga draws primarily on Tantric sources.

The Hatharatnavali a treatise on Hatha yoga and Tantra.

However, the four main classical texts on Hatha Yoga:

Hatha Pradipika

Gheranda Samhita

Shiva Samhita

Hatharatnavali

Hatha Pradipika

Mostly referred as Hatha Yoga Pradipika is a classical manual on Hatha Yoga. It is considered as a Tantric-Hatha-Yoga treatise written by Cintamani, who as a hermit took the name of Swatmarama and attained the title ‘Yogindra’. It was written in Sanskrit by Swatmarama, a disciple of Swami Goraknath, in the 15th century. It is considered to be the oldest surviving text on Hatha Yoga. The Hatha Pradipika contains instructions on the practice of postures (Asanas), breathing exercises (Pranayama) and purification techniques (Kriyas), as well as a descriptions of Mudras and Bandhas and the different energies in the body.

Swatamarama’s Hatha Pradipika propounds the chaturanga yoga – the Yoga of four limbs:

Asanas

This chapter lists the names and descriptions of the asanas, the concept of yogic diet (mitahara), the six factors that act as obstacles on the path of Yoga practice, the six factors that facilitate yoga practice, the ten yamas and the ten niyamas, etc.

Pranayama

This chapter deals with the ten different types of pranayama and the techniques and effects. It also deals in detail with the six purification practices called shatkarmas, their techniques and effects.

Mudras

This chapter deals with the ten types of mudras and bandhas, their techniques and effects. It also deals with the kundalini and practices for its awakening.

Nadanusandhana

This chapter deals with the concept of Nadanusandhana (exploration into Nada), the various stages of Nadanusandhana, the sambhavi mudra, descriptions of Samadhi, the relationship between the prana and mind, etc.

Gheranda Samhita

Gheranda Samhita (Sage Gheranda’s compendium), was written in the 17th century and is said to be the most encyclopedic of the three classical texts on Hatha Yoga. This comprehensive work has its focus on the Dhauti, Shat Kriyas, exercises for cleansing the internal organs (Ghatastha Yoga). Not so much is known regarding Sage Gheranda’s time and place of birth.

The Gheranda Samhita is of a seven limbed Yoga:

• Shatkarma for purifications of the body.

• Asana for strengthening the body. Describes 32 asanas.

• Mudra for steadying the mind and body. Describes 25 mudras.

• Pratyahara for calming the mind. There are 5 methods of Pratyahara.

• Pranayama for lightness of inner self. Ten types of breathing exercises.

• Dhyana for in-depth perception of Oneself. Three stages of Dhyana.

• Samadhi for satchitananda (truth, consciousness and bliss) and Liberation. There are 6 types of Samadhi.

The first aspect of yogic practice described in Gheraṇḍa Samhita is shatkarma, the six yogic cleansing practices. The practice is important to get rid of diseases from the body and purification. The second aspect of yogic practice discussed is the asana. The importance of asana practice is that they help create firmness and stability in the body. The third aspect of practice described is the mudra which is used to control the flow, retention and circulation of prana within the body. The fourth aspect of practice is pratyahara. According to Sage Gheranda, when body is purified through shatkarma, it is made firm and stable by asana and prana is controlled and retained by mudra, then one can naturally practice pratyahara. The fifth aspect of practice he taught is pranayama. In most of the pranayama practices he included mantras with them. Practice of pranayama with specific mantras creates direct impact on energy field within the body and mind through the vibrations of the mantras which eventually contribute for the expansion of awareness. The sixth aspect of discourse is dhyana. The state of dhyana arises naturally when the body is pure, firm and stable, prana is controlled and the mind is withdrawn within itself. It describes three types of dhyana for developing awareness and one-pointedness of the mind. The seventh and final aspect described in Gheranda Samitha is samadhi. Its achievement is the final goal of yoga.

*His system of yoga is called ‘SaptangaYoga’ i.e. the yoga of seven limbs or parts. We know 'Ashtanga Yoga’ (i.e. the eight limbs of yoga) by Sage Patanjali and ‘Sadanga Yoga’ (i.e. the six limbs of yoga) by Guru Gorakhnath. All these systems of yoga with their specific limbs are equally respected and followed in the yogic tradition.

Shiva Samhita

Shiva Samhita’s author is unknown, it means ‘Shiva's compendium’ and it is written in the form of a dialogue between Shiva and his consort Parvati. Shiva Samhita is considered the most comprehensive text especially on the postures in Hatha Yoga. It proclaims as a text on Yoga teaching, yet calls itself a Tantra. However, it has a Vedantic philosophical outlook. The first chapter starts with the declaration that “there is one eternal knowledge” and goes on to mention various methods of liberation and philosophical standpoints, all of which can be transcended by the teachings on Yoga found in Shiva Samhita. The second chapter describes the macrocosm’s and microcosmic equivalents in the body, the nadis, the internal fire, and the workings of the vital principle. The third chapter describes the winds in the body, the importance of the guru, the four stages of Yoga, the fivefold elemental visualizations and names 84 asanas but gives details on only four asanas. The fourth chapter describes the obstacles to liberation, the four types of aspirants, the magical technique of shadow gazing, the internal sound, esoteric centres and energies in the body including awakening of the dormant energy named Kundalini, the seven lotuses, and a threefold mantra whose repetition leads to the absorption in the Absolute and self liberation called as Moksha. Shiva Samhita doesn't restrict yoga to ascetics, but suggests that even a common person or householder can practice it.

The last three verses in Shiva Samhita read as:-

‘Therefore the Yoga should be performed by master Yogis according to the prescribed rules. He who is satisfied with whatever he receives, self-controlled and unattached (to household affairs), even though he be a householder, is released through the practice of Yoga. Success for the masterful householders, who are attached to the practices of the Yoga, must arise by means of Japa. Therefore, let the householder exert himself. Establish in the house, with ample household, having renounced attachment and engaged in Yoga practice secretly, the householder sees the wonderful marks of success, and having carried out my instructions, should enjoy bliss.’

Hatharatnavali

Hatharatnavali is an important text on Hatha Yoga written by Srinivasa, but not widely known among the students of Yoga. Undoubtedly this author has found inspiration from the Hatha Pradipika. The author of Hatharatnavali has given some details about himself in these texts, we learn that he was an erudite scholar well versed in Vedas, Vedanta, Tantra, Nyaya and Yoga. He criticizes the author of Hatha Pradipka for not including Cakrikarma under purification processes in shatkarmas. He offers Ashtakarmas, instead of a regular Shatkarmas. He also provides additional information on nauli, basti and kapalabhati. In the second chapter, he describes nine kumbhakas and ten mudras. Along-with the eight well known kumbhakas he adds one more kumbhaka, under the name of bhujangi-karana. In the third chapter he lists 84 asanas, but gives detailed techniques of only 36 asanas. Mentions Yama and divides Niyamas in two parts and discusses the importance and effects of pranayama and in the fourth chapter he speaks about Samadhi. Srinivasa has attributed certain therapeutical effects to the various yogic practices.

In popular Indian traditions Hatha Yoga is associated with the ‘Nath Yogis’ or 'Yogis' of the Natha Sampradaya through its mythical founder Matsyendranath. Matsyendranath, also known as Minanath or Minapa in Tibet, is celebrated as a saint in both Buddhist and Hindu tantric and Hatha yoga schools.

The list of books which the Gorakhnathi’s or Kanphata Yogis or Hatha Yogis use and attribute to the practice of Hatha Yoga are as follows:-

FIRST GROUP

SECOND GROUP

Devi Bhagavat

Shiva Purana

Sapta Deva Stotra

Niranjana Purana

Bhagat Sagar

Vishnu Shasranama

Sati Sagar

Vishwananda Tantra

Durga Pat

Shiva Rahasya Tantra

Bhairom Pat

Rudra Yamala Tantra

Rambodh

THIRD GROUP

Gorakhbodh

Hatha Pradipika

Gyan Sagar

Gheranda Samhita

Brahmanda sar Gita

Shiva Samhita

Hatha Yoga (attributed to Goraksanatha)

FOURTH GROUP

Hatha Samhita

Goraksa Sataka

Caturasityasana

Jnana Sataka

Yoga Cintamani

Jnanaprakasha Sataka

Yoga Manjari

Goraksa Sataka Tika

Yoga Samdhya

Goraksa Sataka Tippana

Goraksa Samhita (deals more with Dhyana)

Goraksa Kalpa

Yoga Samgraha

Goraksa Paddhati

Goraksa Kaumudi

Yoga Siddhanta Paddhati

Yoga Martanda

Siddhanta Paddhati

Vivekamartanda

Siddha Siddhanta Paddhati

Goraksa Gita

Yoga Mahima

Goraksa Pancaya

Jnana Amrita

Siva Gita

Hatha Sanketa Chandrika

Goraksa Sahasranama

1Ashrama in Vedic Philosophy is one of four age-based life stages discussed in Indian texts of the ancient and medieval eras. The four ashramas are: Brahmacharya (student), Grihastha (householder), Vanaprastha (retired) and Sannyasa (renunciation). The Ashrama system is one facet of the Dharma concept in Vedic Philosophies.

The above is excerpts from the book

© "Classical Indian Yoga" by Anil Machado available on Amazon.com

In Sanskrit the word Asana comes from the root ‘as’, which means

"to sit" and asana simply means sitting down.

According to the classical Vedic, Yogic and Tantric sources, Asana means

‘to sit’, in-fact to sit in an easy comfortable posture for the Vedic rituals, Pranayama, Dharana and Dhyana.

In the Rig Veda, mandala 7, hymn 103; mentions the word asana (refers to the Brahmans sitting for the ritual)

The term Asana is largely misunderstood and its conceptualization is extremely complex. Most people assume that yoga means practising of asanas and some think asana practice as Yoga. However, traditionally asanas was a seating posture used for the Vedic rituals and for the practice of Pranayama, Dharana and Dhyana and have spiritual purpose on the journey to the attainment of Samadhi. Basically meditative seated postures, such as Siddhasana, Padmasana, Bhadrasana, Simhasana, Muktasana, Virasana, Gomukhasana and Swastikasana. We also find in the Bhagawad Gita and the Upanishads that asana was simply ‘to sit’ or to ‘sit erect’ during Dhyana. In the Yoga Sutras it was meant to be easy and comfortable seated posture. Then with the advent of Tantra and Hatha Yoga 15, 32 and symbolically 84 postures under the terminology of asana were developed and transformed. Eventually through the 20th century giving rise to inventions or additions of several postures into the overall practice of Yoga and to an extent even adding some contortions into the modern practice by giving the Sanskrit prefixes and names to it, making it look more Indian. Surprisingly in the modern times the practice of Asanas has been understood as Yoga and it offers several physical benefits. However, some scriptures have disagreed, for instance the Garuda Purana of the 10th century mentions that the techniques of posture do not promote yoga or probably the scriptures were making critical reference to the practice of extreme Tapas (austerities) by certain ascetic yogis. Whereas Hatha Pradipika recommends Asanas as the first stage of practice to give stability, good health, lightness of the physical body, to gain supernatural powers, opens the door to liberation and awakening of the Kundalini. Virabhadrasana variations (warrior poses) was introduced by Krishnamacharya in the 1940’s. The Downward Dog Pose, Upward Dog Pose, Triangle and over thousand other poses were termed as asanas in the 20th century. Surya Namaskara (sun salutation) was also included into the Yoga practice, with some more variations of it created by Pattabhi Jois as Surya Namaskara A & B. Around the 1960’s, B.K.S.Iyengar developed and gave a detailed description of 200 asanas which were popularized throughout the world by his book, ‘Light on Yoga’. Iyengar also made use of props such as ropes, belts, blocks and chairs in the practice of asanas. Dharma Mittra in his 1984 publication ‘Master Yoga Chart’ illustrates 908 poses. Thereafter, several others have added postures to modern practice of Yoga.

It is understood by most Yogis and throughout the Indian history that Lord Shiva was the originator of the 84 asanas, those which are mentioned in several classical Yogic texts. These 84 asanas symbolizes the 8,400,000 states embraced by Shiva and Parvati that brings into existence the life force in the Universe. The number 84 is symbolic and not to be taken in literal sense an important aspect of the Yoga philosophy, that's why the classical texts and Yogis frequently mention 84 basic asanas. Among the Vedic traditions 84 is a sacred number, meaning the harmonious connection between the individual and the cosmos. Therefore, enumerating of 84 asanas has a spiritual background. However, the complete list of Shiva’s asanas cannot be described, with only one text Hatharatnavali, metaphorically mentioning the names of all 84 asanas but without any detailed descriptions about them.

The key aspect of an asana is often overlooked in modern times, the foundation of asana always meant a profound mental focus. Its supposed to exert specific impact on human consciousness, through the process of drdhata (which incorporates attributes of strength, steadiness, determination and solidity).

1Goraksha Paddhati, also known as Goraksha Samitha. Its considered to be authored by Gorakhnath.

The below mentioned gives a short reference to some of the texts in history which have laid emphasis on the practice of asanas in their philosophy of Yoga but these texts are somehow not known by most people today and have been covered with sand in the desert of time.

Yoga Yajnavalkya

est. Between 500 BCE-400CE

Lists eight asanas Swastika, Gomukha, Padma, Vira, Simha, Bhadra, Mukta and Mayura. States these asanas are used in two types, for Dharana and for cleansing.

Yoga Tattva Upanishad

100BCE to 150CE

States four asanas in detail for practice of Pranayama: Siddhasana, Padmasana, Simhasana and Bhadrasana.

Shiva Purana 2nd-1st BCE

Mentions eight asanas.

Yoga Kundalini Upanishad

composed sometime after Yoga Sutras.

Mentions ‘asana’, as to ‘sit down’. In Padmasana and Vajrasana for the arousal of saraswati nadi and practice of pranayama.

Darshana Upanishad 4th Century CE

In the 3rd chapter it gives yogic postures such as Swastikasana, Gomukhasana, Padmasana, Virasana, Simhasana, Bhadrasana, Muktasana, Mayurasana and Sukhasana.

Linga Purana 5-10th CE

Prescribes Ashtanga Yoga system. Asana is understood as sitting steadfastly in Padmasana.

Ahirbudhnya Samhita 7th Century CE

It’s a tantric text. Lays importance of asana practice without giving much details about it.

Patanjalayoga-hastra-vivarana 8th Century CE

It provides commentary on the Yoga Sutra of Patanjali. Mentions 12 seated asanas, but laying importance on Swastikasana for Dhyana.

Sharada Tilaka 8th CE

Collection of Mantras. Mentions seven asanas.

Vimanarcanakalpa 10th -11th Century CE

Its a prose text on Hatha Yoga some 500 years before the Hatha Pradipika. In chapter 96 it describes nine asanas (Brahmasana1, Svastikasana, Padmasana, Gomukhasana, Simhasana, Muktasana, Virasana, Bhadrasana, and Mayurasana).

Hemacandra's Yogasastra 11th Century CE

Is the treatise of Yoga in Jainism. Mentions Padmasana as one of the important aspect.

Thirumantiram

12 century CE

Asana means to ‘sit’. Mentions eight; Padma, Kukkut, Bhadra, Gomukh, Kesari, Sothiram, Vira, Saka asanas and says there are multiple of hundred other asanas.

Hathabhyasa paddhati

18th Century

Is a Manuscript on Hatha Yoga. Describes elaborate sequence of asanas. Probably the asanas practice here is more like martial arts exercise practice. Most of the sequence are not practised in modern day Yoga, mentions the importance of Gajasana (elephant pose) which in modern day Yoga is called the Adho Mukha Svanasana (Downward facing dog).

Sritattvanidhi 19th Century

Instructions and illustrations of 122 Hatha Yoga postures by Maharaja of Mysore.

1Brahmasana, also known as Ardha-Padma (Half-Lotus) or sitting in contemplation of Lord Brahma.

Below are some of the important texts which have largely influenced the practice of asanas in India:

The Goraksha Samhita also known as Goraksha Paddhati or Goraksha Sataka from the 10th-11th century CE, an early text on Hatha Yoga mentions origin of 84 classical asanas. Observing that there are many asanas as there are beings, and asserting that there are 8,400,000 species in all, the text states that Lord Shiva fashioned an asana for each 100,000, thus giving 84 in all, although it mentions 84 asanas but describes only 2 as special asanas, Siddhasana and Padmasana.

The Hatha Pradipika from 15th Century says Shiva gave 84 asanas, but mentions only the 15 forms of asanas with its methodology and its effects, the first four are important, namely the siddhasana, padmasana, bhadrasana and simhasana.

Hatha Yoga Pradipika Chapter One, verse 19

atha asanam hathasya prathamangghatvadasanam purvamuchyate kuryaattadasanam sthairyamaaroghyaṃ chaanggha-laaghavam

Being the first tool of Haṭha Yoga, asana is described first. It should be practised for gaining steady posture, health and lightness of body.

1. Swastikasana (Auspicious Pose)

2. Gomukhasana (Cow face pose)

3. Veerasana (Hero’s pose)

4. Kurmasana (Tortoise Pose)

5. Kukkutasana (Cockerel Pose)

6. Uttanakoormasana (Stretching Tortoise Pose)

7. Dhanurasana (Bow Pose)

8. Matsyendrasana (Spinal Twist Pose)

9. Paschimottanasana (Back Stretching Pose)

10. Mayurasana (Peacock Pose)

11. Shavasana (Corpse Pose)

12. Siddhasana (Adept’s Pose)

13. Padmasana (Lotus Pose)

14. Simhasana (Lion Pose)

15. Bhadrasana (Gracious Pose)

- Hatha Pradipika Chapter 1: verse 21 to 57

The Shiva Samhita (probably between 1300-1500 CE, some scholars date it to 17th century CE) is one of the three surviving texts on Hatha Yoga (the other two are Hatha Pradipika and Gheranda Samhita) has less to say, but it’s an important text and is not to be left out. The Shiva Samhita lists 84 asanas but gives details of only four: siddhasana, padmasana, ugrasana1, and svastikasana. Each of these was in the Hatha Pradipika except ugrasana.

Bahr al-Hayat (Ocean of life) by Muhammad Ghawth, published in 1602 is supposedly the first illustrated Persian language text book on asanas which was used for Dhyana and possibly the first illustrated text book on Hatha Yoga. Scholars believe that there was a lost book of Yoga named, Amrtakunda (Pool of Nectar) which was earlier translated into Arabic as Hawd ma’al-Hayat (Pool of water of life) in 1210 and probably Muhammad Ghawth got his inspiration from the Arabic text and further elaborated with paintings in his own publication. The book has paintings of 22 asanas.

The Gheranda Samhita is a late 17th Century text also asserts that Shiva taught 8,400,000 asanas, out of which 84 are predominant and the 32 are useful in the world of mortals.

There are eighty-four hundreds of thousands of Asanas described by Shiva. The postures are as many in number as there are numbers of species of living creatures in this universe. Among them eighty-four are the best; and among these eighty-four, thirty-two have been found useful for mankind in this world.

- Gheranda Samhita 2.1-2

The Gheranda Samhita mentions 32 asanas

The Hatharatnavali a 17th century text by Srinivasa, actually states to name 84 asanas, earlier manuscripts having simply claimed that symbolically 84 or 8,400,000 asanas existed. The 84 asanas listed (HR 3.7-20) include several variations of Padmasana, Mayurasana, Gomukhasana, Bhairavasana, Matsyendrasana, Kurmasana, Kraunchasana, Mandukasana, Yoganidrasana, and many names now not in wide usage. The 84 asanas are outlined in chapter 3, but detailed techniques are given only for 36 asanas.

The Yoga Pradipika by Ramanandi Jayatarama in 1737 lists out 84 asanas and 24 mudras. Later on in 1830 the texts have been illustrated with paintings of those 84 asanas. The asanas are said to bring therapeutic benefits and all the asanas instructs the student to direct gaze (Drishti) at the point between the eyebrows or at the end of the nose. These asanas are widely practised in modern Yoga, but the selection of asanas is quite different from that of other Hatha Yoga texts.

Yogasopana Purvacatuska (Stairway to Yoga) by Yogi Narayana Ghamande in 1905 describes 37 asanas, 6 mudras and 5 bandhas. It was the first and probably the only text on Yoga to be illustrated with half-tone plates and besides the first illustrated book to be printed. This book was transitional in several ways, from traditional secrecy to public access to Hatha Yoga’s practices; from symbolic to naturalistic representation of the Yoga body. This book marked the transition from the medieval Hatha Yoga to modern Yoga. Yogi Ghamade broke the traditional secrecy of Hatha Yoga practice and opened the path to other Yogis to bring the concept of Yoga openly to the modern world, thus influencing the many other future Yogis to come like Swami Vivekananda, T. Krishnamacharya, Swami Kuvalayananada and others. Thus also giving a rise to the modern postural Yoga or emphasis on Yogasana practice worldwide. He could also be considered the pioneer of Modern day or Postural Yoga.

Asana according to Yoga Sutras of Patanjali

‘Sthirsukhamasanam’ - Sutra 46, Chapter 2

Sthir (steady), sukham (easy), asanam (posture)

In the Yoga Sutras, the asanas form one of the eight limbs of Yoga, whose main purpose is to control the mind. His system lays more importance on the mind than on physical postures, needed mainly to maintain stability in the body so that the practitioner is able to sit in dharana/dhyana for longer period of time. Patanjali devotes only three sutras for asanas out of his 195 Sutras. He defines in Yoga Sutra 2.46, ‘‘steady easy posture”. As regards for the methodology of doing asanas, Patanjali says ‘’in performing asanas, efforts have to be slowly reduced and mind should be attuned to infinite”.2 Subsequently the effects of asanas, in 2.48 Patanjali says, “Tatohdvamdvanabhighatah” (Then from the pairs of opposites cessation of disturbance3) or in other words not affected by the external disturbances. It does not mention specific postures, other than a comfortable seated posture. The Yoga Bhashya (yoga commentary or explanation) a 5th century text composed by Sage Ved Vyasa is one of the most important commentaries on Yoga Sutras of Patanjali. Some scholars dispute that probably the author of Yoga Sutra and Yoga Bhashya is Sage Patanjali himself. In the Yoga Bhashya 13 asanas are listed as an explanation to the Yoga Sutra 2.46.

“Padmasana, Virasana, Bhadrasana4, Swastikasana, Dandasana, Sopasraya5, Paryanka6, Krauncha-nisadana, Hasti-nisadana, Ustra-nisadana, Samasamsthana, Sthira-Sukha, Yathasukha7 and such others8” - Yoga Bhashya 1.46

Although the Yoga Sutras do not provide detailed descriptions of the asanas, however, it should not be misunderstood that asana was unimportant. Its only through a proper commentary i.e., Yoga Bhashya and with the guidance of a Guru one can discover the practice, because most Sutras simply cannot be translated into English language to make sense out of it. The Yoga Bhashya gives us an idea that during the 5th century Yogis began experimenting with asanas and probably 13 seated asanas or probably even more were practised at that time which were in an oral tradition.

1Ugrasana, translates to ‘formidable pose’. It has been interpreted as wide angle forward fold, but here is the description; ‘stretch out both legs and keep them apart; firmly take hold of head by the hands, and place them on the knees’.

2Ved Vyasa explains this sutra by saying the posture becomes perfect and secured when effort ceases, there is no movement in the body and when the mind is transformed to the Infinite. Thus bringing the perfect posture.

3Yoga Sutra 2.48, Tatohdvamdvanabhighatah; when translated to English is difficult to make sense out of it. But Ved Vyasa explains this sutra saying, “When posture is mastered one is not disturbed by the pairs of opposites such as heat and cold”.

4Bhadrasana of Yoga Bhashya in modern times is called ‘Baddha Konasana’.

5Sopasraya has two variations, with prop, ‘Yogapatta’ and the other without prop.

6Paryanka in modern times is called as ‘Shavasana’: corpse pose.

7Yathasukha: at ease or comfortable

8Ved Vyasa ends this sentence with “...Yathasukha and such others”. We could only speculate there were more asanas.

Classifications of Asanas in modern times:-

• Standing postures – Uttistha sthiti asana

• Sitting postures – Upavistha sthiti asana

• Forward extension postures – Paschima pratana sthiti asana

• Backward extension postures – Purva pratana sthiti asana

• Lateral twisting postures– Parivritta sthiti asana

• Inversion postures – Viparita sthiti asana

• Body knotting postures – Grathen sthiti asana

• Supine postures – Supta sthiti asana

• Balancing postures – Bhujatolana sthiti asana

• Resting postures – Visranta karaka sthiti asana

The asanas of the above classifications are graded from simple to the complicated by an experienced Guru, Instructor or Teacher.

Asanas indicated with Sanskrit affixes in modern times:-

Adho – Downward (like in Adho Mukha Svanasana – downward dog)

Ardha – Half (like in Ardha Padmasana – half lotus)

Baddha – Bound (Baddha Konasana – bound angle)

Dvi – Two (Dvi Pada Koundinyasana – two legged Sage Koundinya’s pose)

Eka – One (Eka Pada Sirsasana – one-legged headstand)

Parivritta – Revolved (Parivritta Trikonasana – reverse triangle)

Prasarita – Spread out (Prasarita Padottanasana – wide stance forward bend)

Salamba – Supported (Salamba Sarvangasana – supported shoulder-stand)

Supta – Supine, reclining (Supta Virasana – reclining hero)

Upavishta – Seated (Upavishta Konasana – wide angle seated forward bend)

Urdhva – Upwards (Urdhva Mukha Svanasana – upward facing dog)

Utthita – Extended (Utthita Parsvakonasana – extended side angle)

Viparita – Inverted (Viparita Dandasana – inverted staff

© Classical Indian Yoga by Anil Machado. A comprehensive guide to Yoga philosophy

• Please note that the material is copyright work  from my book and cannot be copied, used in blogs, print publications in any way manner, etc.

Pre-warm-up - Stretching routine.

1. Standing arm circles.

2. Standing side twists.

3. Wide legged forward/back bends.

4. Standing wind releasing legs stretch.

5. Standing quadriceps stretch.

6. Knee circles.

7. Shoulder stretch.

8. Overhead shoulder stretch.

9. Standing forward bend.

Two Vinyasa's

1. Chatturanga Dand

   It has two poses into transition. Starting from the variation of Tadasana. Shoulder width feet apart. Take a deep inhale and transit to plank - Exhale - Chatturanga Dand. Return back to the standing position and the exhales ends here. Take a deep breath for the next repetition. Never hold your breath and always breathe through your nose. Usually in my class, students perform 20 reps of these.

2. Namaskar/Dand

   Prepare from the table top position on the floor from all four. Palms placed just below your shoulders on the floor. Lift your tailbone up to the downward dog pose. Stay here for few seconds. Concentrate. Your right foot should be in line with your right palm and the left foot in line with the left palm. The feet should be fully grounded. Your back has to be straight and head hanging down, looking at your navel. The legs should be straight, for beginners the legs can be slightly bent and heels raised above, but over a period of time your must master this position with your feet fully grounded.

   - From the downward dog position take a big inhale and slowly transit lowering your chest to rise above in an Upward dog position. When you reach the Upward dog pose, then slowly exhale and return back to the Downward dog position. Ensure that you do not collapse your elbows outside the line of your wrists and shoulders. The elbows and wrists and shoulders have to be aligned during the transition from Down Dog to Up Dog and all the way back the the Down Dog. Perform 20-30 reps.

Tadasana (also known as Samasthiti).

Baddha Hasta Tadasana

Urdhva Hastasana

Urdhva Hastasana Namaskar

1. Ardha Baddha Uttitha Parshvakonasana - Half bound extended side angle pose.

2. Ardha Baddha Uttitha Trikonasana - Half bound extended Triangle pose.

Part one of the pose. Can be used as preparation or by beginners.

This video is the series of variations of Adho Mukha Svanasana (Downward Facing Dog)

1. Adho Mukha Shirsha Makarasana - Downward facing pose dedicated to Makara on the head.

2. Prapada Prasarita Pada Adho Mukha Svanasana - Tiptoe feet spread downward facing dog.

3. Eka Pada Adho Mukha Svanasana - One legged downward facing dog.

4. Pada Ardha Gomukhasana in Adho Mukha Svanasana - Leg position of the half cowface pose in downward dog pose.

5. Adho Mukha Svanasana for beginners.

6. Parivritta Adho Mukha Svanasana - Revolved downward facing dog.

7. Hasta Kulpa Eka Pada Adho Mukha Svanasana - Hand to ankle or calf muscle one-legged downward dog.

8. Downward facing dog modification.

Ardha Baddha Parivritta Eka Pada Raja Kapotasana - Half bound revolved one legged king pigeon pose

Janu Pada Parivritta Anjaneyasana Namaskar - Foot over knee revolved son of Anjani (Lord Hanuman) lunge pose.

1. Sukha Pada Garudasana in Upaveshasana Namaskar.

2. Sukha Pada Paripurna Hasta Garudasana in Upaveshasana .

1. Parshva Sukhasana - Easy pose

2. Parivritta Baddha Sukhasana - Revolved bound easy pose

1. Parivritta Baddha Agnistambhasana - Revolved Bound Fire Log pose.

2. Parivritta Agnistambhasana 2 - Revolved Fire Log 2

3. Agnistambhasana 2 - Fire Log 2

Dandasana is the foundation of all seated asanas -- forward bends and twists. As with all seated poses, Dandasana can be made easier by placing height in the form of folded blankets under your buttocks. This lessens the need for hamstring flexibility and allows you to sit in the pose more easily by decreasing the amount of flexion you must establish in your hips to keep your torso perpendicular to the floor. However, even a beginner should practice Dandasana at least occasionally without any height under the buttocks. One of the key lessons this asana teaches is the feeling of contact  with the backs of the legs against the floor, the feeling of grounding the femurs into the floor, the feeling of pressing the backs of the knees into the floor, and the spreading of the calves on the floor. These feelings are key in virtually all of the seated poses and are learned first in Dandasana. However the backs of your legs will not be able to touch the floor if you take height under your buttocks.

So practice Dandasana with intelligence. Use height under your buttocks if you truly need it but also spend time in the pose without the height, even if it feels uncomfortable for you and causes your low back to round, because you want to begin to ingrain the important sensation of making contact with the backs of your legs fully against the floor.

In Dandasana three things are most important:
(1) To press your thighs down, grounding them into the floor,
(2) To lift your spine and torso up as much as in Tadasana,
(3) To lengthen your arms fully.
All other actions in this pose are basically just to enhance these movements.

Actions of the torso, hips, and pelvis

As you sit in Dandasana, manually move your buttock flesh, sitting bones, and clothes back and out to the sides away from each other. Notice it is not just the skin and flesh of your buttocks that you move with your hands. Reach right up there into the crack of your butt and move even the bones to the sides and back. You want to be sitting on the front and inner aspects of your sitting bones. The sitting bones in Dandasana are like the feet in Tadasana.

From this foundation of support, draw your torso up as in Tadasana, raising your sternum toward the ceiling. Draw your sternum up away from your pubic bone as much as possible to lengthen the front of your torso maximally. Lift your sternum, your top ribs, and your collar bones. Draw the front of your chest upward strongly. As much as you lengthen the front of your torso, lift your side ribs upward. As you raise the sides of your chest, lift the base of your lumbar spine and move it gently inward. Keeping your kidney area full and broad, also take your dorsal (thoracic) spine in.

Actions of the legs and feet

As you begin to focus your attention on your legs and feet in this pose, begin by noticing that the outer edges of your feet tend to relax forward more than the inner edges of your feet when you just relax your legs or are being lazy. This is true of the forward leg or legs in all seated poses. Extend through the inner edges of your feet with your intelligence more than through the outer edges since this is what is required to take your feet forward evenly. First extend more through your inner heels, and then press the balls or mounds of your feet evenly forward so that you incline your feet forward like stepping on the gas of your car. Press more through the mounds of your big toes and draw the mounds of your little toes back slightly so that the balls of your feet are pressing forward evenly. Now pull your toes back (while keeping the balls of your feet extending forward) and spread your toes gently to bring intelligence into them. If you can, touch your great toes together. Remember to apply this foot positioning in each seated pose, twist or forward bend, in whatever foot is forward. There are also times when we want to keep our feet vertical -- perpendicular to the floor -- but the above description is one way to bring more intelligence into your feet.

In adjusting your feet, you will notice that you have naturally placed more intelligence in your legs as well. Begin to work on your leg actions by moving the flesh on the backs of your thighs from inside out (to help your front thighs rotate inward) and move it toward your sitting bones as in Adho Mukha Svanasana. You can move this flesh manually (with your hands) and then work your way down and do the same thing for your calves, spreading the flesh from the back midline of each calf out to the sides and also "milking" the flesh of your calves toward your heels. The calf muscles move away from the knees and toward the heels in almost all seated poses in the leg or legs that are straight.

Join your inner knees and ankles. Draw the tops of your thighs toward your groins. Ground your femurs to the floor. Press the fronts of your thighs down into the backs of your thighs. Press your legs down to the floor strongly. (Pressing your legs down is the same action as moving your legs back in the standing poses). Make sure the head of your femur bones are descending to the floor. Have the back of your thighs fully in contact with the floor. Especially take your outer femur bones down toward the floor. At the same time, internally rotate your thighs so that the centers of your thighs face directly upward toward the ceiling. Turn your thigh muscles from outside inward so your legs are perpendicular to the floor. Press your inner thighs downward to facilitate this action. So, your inner thighs press down as your outer femurs press down.

Press not only your thighs down into the floor, but also press your kneecaps into your knee joints and press the backs of your knees into the floor to straighten your legs and open the back of your knees. Since the backs of your legs are on the floor and your legs are not weight-bearing, you do not have to worry so much about hyperextension of your knees (unless you are sitting on a raised seat in which case pressing your knees down too strongly would hyperextend your knees). Your heels and the backs of your knees both press into floor.

As you do these more mechanical actions with your legs, don't lose the overall feeling of the connectedness of the pose. Feel that as much as you press your legs downward, you are raising your spine and torso upward. Feel that as much as you press your outer femurs down toward the floor, you open your floating ribs out to the sides and also lift them upwards away from the floor.

Actions of the hands, arms, and shoulders

If you have long enough arms, you can place your hands on the floor to your sides and just behind your hips. Some people have arms that are too short to do this and they need to use blocks to place their hands on. In any event, your arms should stay straight in Dandasana. Your fingers should be pointed forward -- resists the tendency we all have to point them back, even though it may feel that you have more leverage that way.

Rotate your upper arms outward to broaden your chest and collar bones. Pull your elbows behind you and toward each other to open your chest more. Press your hands down on the floor behind you to lift your torso as much as possible. Press your shoulder blades into your body from back to front to open your chest and draw the tops of your shoulders back and downward.