Ram a Krishna Yoga

Yoga Instructors Cour Self-Instruction Matenal SwamiVivekanandaYogaPrakashana #19,EknathBhavan,Gav1puramCircle,KmpegowdaNagar,Bangalore- 560 019 Ph:0806612669, Telefax:2660 8645, [email protected], Web:I I I ; I . " \, ' \ Swami Vivekananda Yoga Anusandbana Samsthana (A Yoga University) ..:; . .: ~. .: :" . ,: .: . '... YogaInstructor'sCourse . Self-Instruction Materia I ..... Published. by: Swami Vivekananda Yoga Prakashana (SVYP) Bangalore ..... --. , ... - -.- .. .... ...... __.. - ~ i .I l --i, .. ~ , . . . . . . . : ... .. .. . ......:.: .-. ~ 'Expert Adviceand Course PreparationTeam Dr HRNagendra, Vice-chancellor Dr Ramachandra GBhat Dean. Division of Yoga & Spirituality Dr Sagarathna R Dean. Division of yoga &Life Sciences DrN CBNath Dean , Yoga &Management Dr Shirley Telles Joint Director- Research Prof NVCSwamy Dean, Yoga &Physical Sciences Prof R N Iyengar Dean, Division of Yoga & Humanities Prof R Venk.atram Directorate, Distance Education .. BlockPreparationTeam ... Ms Karuna N agarajan '. ' Ms Alaka M HMs Ambika Prakash . Swami Vivekananda Yoga Anusandhana Samsthana, 1999 (A Yoga University) All rights are reserved. No part of this work may be reproduced in any form, by mimeograph or any other means, without permission in writing from the Swami Vivekananda YogaAnusandhana Samsthana, University. Published by: Swami Vivekananda Yoga Prakashana, (SVYP), Bangalore Printed at : Sharadh Enterprises 51 . Car Street, Halasuru, Bangalore - 560 008. Phone: 25556015,23444311Fax: 25552615 E-mail : sharadhenterprises@ gmail.com .. ,,.. ' . ' ..... Yoga Instructor's Course (YI C) ...._ After completion, the students will be able to introduce yoga to general public, the holistic ay tD prevent diseases, promote positive health and bring harmony and peace to the society. Block 1is introduction to yoga where you will have an understanding about what is yoga and what is not. It gives some of the definitions of yoga from our ancient texts and authorities and the Basis of yoga. Block 2gives usa glimpse of four streams of Yoga and Unity in Diversity. .. Block 3tells us about Indian culture and its foundation &application of yoga in various fields and in variouswalks of life. Block 4tells us about the -Messages of Swami Vivekananda, Sharada Ma, &Sri Ramakrishna. Block 5presents loosening exercises and Sun salutations. Block 6presents the two school of postures, different postures - standing, sitting, supine, prone postures- method of performing the various postures, its benefits, and its limitations.. Block 7presents the definition, schools, postures &mudras for pra.t_layama-Breathing practices before prat)ayama - Preparatory practices for pdiQ.ayama & various types of pral)ayama. We have also introduced Kriyas, its objectives and various types. Block 8presentsdevotionalmusic- thescienceofemotions'culture&somechantsfrom Steps to Meditation - the process of cleansing within, Om meditation & Cyclic meditation. Block 9teaching techni ques - eight-stepped methods of teaching various postures and examples of eight-stepped method for five kinds of asanas- standing, sitting, supine and prone. Block 10presents the Karma Yoga Module - tips to karma yoga. Block 11gives us hints to report writing and the topics for the same. Each unit consists of self-check exercises within the unit and the model questionsand answers given at the end of the unit. Block Introduction Welcome to the science of holistic living. This Block isintended asa first course in Yoga Founda-tion.Itisprimarily about introduction to yoga, its definitions and the basis.No prior exposure to yoga practice or its knowledge is expected except some basic knowledge in Sarils]qta Yoga, a science not less than5000 years old has addressed a normal man to move towards higher states of harmony and peace both as an individual and also as a social being. The fund ofknowledge that has been handed over to us, by keen researchers is gaining recognition by the"health scientists as valuable tool to raise the basic human consciousnesstowards a harmonious lifesty Je of contentment and peaceful living. ... m - - - - . . - - .....-_ ..,. l .; I '. .... . coNTENTS .... - .. . s',. BLOCK 1 INTRODUCTION TO YOGAANDITS STREAMS 1-1 UNIT 1 Conceptof Yoga .... .. ... ................... .. .. .. ........................................... .... .. , .. .... ,................. 1-2 UNIT 2 Why Yoga? ..... .................................... ... ........ .. ....... ..... .......... .......... .... .. ... .. .. ............. ....... 1-6 UNIT 3Basis ot- Yoga .................................. .. .. .. .... .. ............ ............ ............ .................. : . ~.. 1-12 BLOCK- 2 STREAMS OF YOGA .......................................................... ~........................~2-1 vUNIT 1 J nana Yoga ................................................................................................................... 2-2 UNIT 2Raja Yoga ................................................................................................................... 2-.11 UNIT 3Bhakti Yoga ....................................................................................................... 2-19 UNIT 4KarmaYoga ....................................................... \................................................. 2-29 UNIT 5 U n.ity in Diversity .................... ................... ~........................................................ 2-37 BLOCK- 3 :INDIAN CULTURE &n'St. roUNDATION................. - .. ,...................... 31 UNIT !Indian - Material and Mind Culture'............... ... .. ...... .... ............. ......... ................ 3-2 UNIT 2 Mind Cu.lture ....................................................................................... :................. 3-8 BLOCK-4 LIFE AND MESSAGE OF SPIRITUAL MASTERS .............................................. 4-1 UNIT 1 Life and Message of Sri Ramakrishna ................... , .......................................... 4-2 UNIT 2 Life and Message of Ma Sharada Devi.......................... .................... ;........... A-13 UNIT 3Life and Message of Swami Vivekananda ..................................................... 4-25 BLOCK- 5 PR.EPARATIONSFORPOSTURES ....... __ ................................................................ S-1 UNIT 1 Loosen Yourself .......... :... ............................ ... ............. ........ ...... ...... .... ~ ~................ 5-2 UNIT 2SORYANAMASKARA ~ 4 1 ' 1 ~ 1 ((SalutationstoSun)................ ............... :.5-9 v . . . : - ~ ,,. .... " ..-.....-. ' i!:$$!4 r ' I BLOCK -6 ) .. YOGA POSTURES -.. .. .........-.......... . 6-1 I UNI1'1 Standing Postures ........................................... 6-2 i I UNIT 2 Sitting Postures .... .......... ........ .. .. ............... ...... ........ ... ... ......... .... ...... .................... .. . 6-9 UNIT 3 Prone Postures 6-15 UNIT 4 Supine Postures 6-18 BLOCK -7 PRANAYAMA&KRIYAS .............................................................................~ .. 7-1 UNIT 1 Breathing Exercises 7-2 UNIT 2 Preparations ~ 7-8 UNIT 3 Pra1;1ayama viUNIT 4Kriyas -Cleansing Techniques .... .... .. .. .. ............. ... ...... .. .. .......... .. .. .......... .... 7-25 -BLOCK -8 MEDITATION&DEVOTIONAL MUSIC .......................................... _................... 8-1 UNIT 1 Meditation ..... ......... ...... .. ...... .. .. .......... .. ................ ........ .................................... .... ........ ..8-2 /UNIT 2 Cyclic Meditation ...... .. .......................... ............ .. .. .... .. .. ............ ............ ... .......... 8-4 UNIT 3 Devotional Music 8-9 BLOCK -9 TEACHINGTECHNIQUES ................................................................ - ........................ 9-1 UNITIThe Eight-Stepped Method .................... ........ ........................ ........... ......... .... .... 9-2 BLOCK -10 i KARMA YOGA 10-1 Karma Yoga Module 10-2 BLOCK -11 REPORT ......................................................................................................................... 11-1 I -' I , VI. l .. I .... ... Swami Vivekananda Yoga Anusandhana Samsthana (AYoga University) Block- 1 . Introduction to Yoga and its streams This Block has been divided into three units . . Unit 1CONCEPT OF YOGA .. introduces us to the concept of yoga and some of the definitions from our ancient texts and authorities. Unit 2WHY YOGA? presents the benefits of yoga according to various texts, the methods for personality development at all levels. Unit 3BASIS OF YOGA discusses the basis of yoga &the HappinessAnalysis. .. Each unit consists of self-check exercises within the unit and the model questions and answers given at the end of the unit. "Each Soul is potentially Divine.The goal of lifeisto manifest that Divinity within by controlling nature internal and external. Do it by Work or Worship or Philosophy or Psychic control, by one or more or all of these and be FREE.... " - SwamiVivekananda ' . .. . 1-1------------..... ...... . UNITl_OF YOGA STRUCTURE 1.0Introduction 1.1. Objectives 1.2The root of the word Yoga 1.3Definitions 1.4 1.5 Summarv Model Questions &Answers 1.0INTRODUCTION " ., ' ;. ,, '...Yoga is becoming popular in all parts of the world. For the restless mind it gives solace. For the sick, it is a boon. For the corrunon man it is the fashion of the day to keep himself fit and handsome: Some use it for developing memory, intelligence and creativity. With its multifold advantages it is becoming a part of education. Specialists use it to unfold deeper layers of consciousness in their move towards perfection. Promotion of positive health is beingnurturedby manywhodo not want to be the. victims ofmodern ailments. Yoga is playing avital role in this aspect in the new millennium.. A person appeared on a spacious di aswith a long rope in his hand. Drawing the attention of the curious audience he threw one end of the rope holding the other. The rope went swirling up and stood vertically quite unsupported in midair.The person us ing thevertical rope as' aladderclimbed up effortlessly to reach the top and saluted the audience from his midair position. This rope trick cannot be called as Yoga. A long haired half naked person was seen ready to enter a pit which measured 2 x 1 x1 mts and had been dug specially for the demonstration. He e1_1tered into it and then the top of the pit was totally covered, so that no air could pass in. The man remained inside for several days. He emerged out of the pit after a long stay, fresh and agile, with nosymptoms offatigue. This feat is calledBhugata Samadhi. Heis a great .yogi, the common folk think. The demonstration of Bhugata Samadhi; Siddhis, magic, mantra-tantra etc. is what most people, even in India, associate with, when they hear the term YOGA. 1.1OBJECTIVES After going through this Unit you should able to understand what is yoga and what isnot some definitions of yoga 1.2 THE ROOT OF WORD YOGA 'T I'The term Yoga has its verbal root asin Sarhsk.rta. Yuj means joining, Yujyate anena iti yoga.Q.Yoga isthat which joins.What are the entities that arejoined? In the traditional terminology it is joining of .. Jivatma withtheindividual self withthe universal SELF. It isan expansionof the narrow constricted egoistic personality to an all pervasive, eternal and blissful state of REALITY. Pataiijala Yoga is one among the six systemsof Indianphilosophy known asSatdarsanas. One of the great B.1:1is(Seer),Patafi.j ali , compiled theessentialfeaturesandprinciplesofYoga(whichwere 1-2 . . ;...:::-::- . earlier interspersed in Yogain the formof'Sutras' (aphorisms) and made a vital contribution in the fie ldof Yoga, nearJy 5000 years ago (as dated by somefamous western historians). According to Pataiijali,Yogais aconscious process of gaining mastery over the mind. The scope of Yoga asportrayed in Bhagavadgita and is far more comprehensive. As Swami Vivekananda puts it "It isa means of compressing one'sevolutionintoasinglelife orafewmonths or even afew hours of one's bodily existence". In general, there is a growth process due to interactions with nature in all creation. But itm.aytakethousandsandmillionsof yearsforthisnaturalgrowth; that is the long, instinctive way in animaJs. Man, endowed with discrimination power, conscious thinking faculty, the Mind (Buddhi) and well -developed voluntary control systems, aspires to accelerate his growth. Yoga is that systematic conscious process which can compress the .process of man's growth greatly. Sii1\urobindo emphasizesanall-roundpersonalitydevelopment atthephysical,mental,intellectual, emotionaland spirituallevels.Hemeans byYoga amethodical effort towardsselfperfection bythe development of the potentialitieslatent in theindividual. It isaprocessbywhich the limitations and imperfections can be washed away resulting in a Superhuman race. !TATEPH'iSlC.AL MENTAL SOCW.. SI'IRl'IU\L Thus, Yogaisa systematic process for accelerating the growth of a man in his entirety. With this growth, man learns to live at higher stales of consciousness. Key to thisall-round personality development and growth is the culturing of mind. Here is the chart above showing that Yoga is to unite from Individual to Perfection. 1.3 DEFINITIONS A. Yoga. Mastery over mind As mentioned earlier, Patafijali defmes in his second Patanjali's aphorism-. (Yoga Sutras: 1.2) Yoga is a process of gaining control over the mind. By so controlling the mind we reach our original state; " (Yoga Sutra1 .3).Then the Seer establishes himself in his causal state. This is the technique of 'mind control' prescribed by Pataiijali. Control involves two aspects - a power to concentrate on any desired subject or object and a capacity to remain quiet any time. All of us have been developing the first aspect, namely, concentration. Rarely, the second capacity of man, to remain calm and silent, has been harnessed. Hence Yoga mainly emphasizes, this second aspect. In Yoga-one of the best texts on Yoga, the essence of Yoga is beautifully portrayed thus, 'Manal) Prasamanopayal) Yogaityabhidhiyate' (Yo Va: 3.9.32) -Yoga is called a skilful trick to calm down the mind. It is an(Upaya}:l),a skilful subtle process and not a brutal, mechanical gross effort to stop the thoughts inthe mind. An unski11ed layman trying to repair a television setis almost sure to spoilit,whileanexperiencedand skilfulpersonknows exactly on what to lay hands and to rectifythe malfunctioning. He operates at the. ... right place. Knowledge is the key. Similarly,in the control of mind,anovice tries hard and gets disgUsted when he findshimselfmore messed up, while Yoga gjves him the necessary techniques to at the right place at the right time to gain complete mastery. This skill is the trick of allowing the mind to calm down and not to use brutal force to stop it. . Inaction,Yogaisaspecialskillwhichmakesthemindreach its subtler state: 'Yogal) Karmasu Kausalam' (Gita 2.50). Yoga is dexterity in action. The dexterity is in maintaining relaxation and awareness 13, ..... ' inaction.Relaxed actionisthe process.Efficiency inadion is anoutcome.Thus, Yoga isaskillful science of gaining mastery over the mind. Yoga isnormally and traditionally conjectured and popularly knownasaprocessor atechniquetoreachthe ultimatestateof perfection.However, yoga is found defined even as the states of higher powers and potentialities and even as ultimate state of SILENCE. Further yoga isalso described as the power of all creative endeavors and creation itself. We will now see how yoga is described as a state and a power in various yoga andtexts. B. YOGA 8state ... Man leaps into higher states of consciousness and learns to stay and act tuned to these states. Yoga often refers to these subtle layers of causal states of our mind, (i)Performaction,0,Dhanafijaya,beingfixedinYoga,renounci ngattachmentsandstaying eYenminded in successes or failures. Evenness is verily Yoga. (Gita 2.48) (ii)Yogaisthestateinwhichallourlndriyasarebeheldsteadily i.e.,astateofmastery over sensesandmind,asportrayedin (2.5.4). (iii)Yoga isthe state of Samadhi- the Glta proclaims:(Gita 2.53) Even on hearing confusing and conflicting statements when your mind will remain steadfast, unperturbed in a state of 'Samadhi' then you reach Yoga. Thus.the subtle state of mind featuredby 'Steadiness' is referredto asYoga.Yoga isastate ofgreat steadiness at emotional level; balance of concentration and detachment at mental level and homoeostasis at body level.It integrates the personality by bringing body-mind coordination in a well-balanced way. C.8power of creation (i)Glta further portrays yoga aspower of creation: (Gita 10.18) tell me once more, in detail Your power of Yoga and Your glory; for I know no satiety in hearing Your nectareanwords. through His power of Yoga shows Arjuna the 'the vision of the Universal being, by giving him divine sight. (Gita : 11.8) ', (ii)In'Svetasvatarathis isportrayed thus:(Svetasvatara Up. 2.11) Mist, smoke, the sun, wind, firefly,lightning,crystal, moon,- these formsbecome the forerunnerswhen Brahman is being revealed in yoga. Thus, Yoga is: a process for elevating oneself through calming of mind, also the very states of subtler layers of mind,and conceived as a creative power in man and that of the reality itself.. .. ).4 SUMMARY . .... In this unit, we have explained about yoga, its definitions & explanation according to various texts and authorities. 1.5 MODEL QUESTIONS &ANSWERS 1.5.1 the Blanks 1.isnot Yoga. ., - ___ is the verbal root of yoga in Sams]qta meaning _ _ _ _ . 1-4 , 3.Yoga is joio.ing of __ with ___. 4.'Yogal) Karmasu Kau8alam' is quoted in ___. 1.5.2 Select the right answers. a.Yogal;l Cittavrtti Nirodha.Q. is told by i.Swami Vivekananda ... ii.Aurohindo Patanj ali111 . , 1;_; '. . < ...... . b.emphasizesanall-roundpersonalitydevelopment;atthephysical, mental, intellectual,emotionaland spirituallevels. i.Sri Aurobindo iiSwami Vivekananda iii. Pataiijali c.Yogasays i.Yogal) Karmasu Kaualam ii.Manal;l Yoga ityabhidhiyate iii.Yoga}) Cittavrtti Nirodhaq 1.5.3 Answer the following questions. . 1What are the two of mind control prescribed by2What is dexterity as told in Gita? 1.5.4 Indicate the page where you find the fo1lowing: a.homoeostasis at body level. b.yoga is to unite- from Individual to Perfection Answers 1.5.1 a.Rope trickb. c.jlviitmii, paramitmid. 1.5.2 ... a.mb.i 1.5.3 . Yuj, union Bhagavadgltii c. .. D aControl involves two aspects - a power to concentrate on any desired subject or object and a capacity to remain quiet any time. The second capacity of man, is to _remain calm and silent. Yoga mainly emphasizes, the second aspect. b.Dexterity is maintaining relaxation and awareness in action. 1.5.4 a.page 4 b.page 3 . . . . .- ... UNIT 2 ________WHY YOGA? STRUCTURE 2.0Introduction 2.1Objectives 2.2Benefitsof Yoga 2.2.1 Personality Development- Physical level 2.2.2 Personality Development- Mental level 2.2.3 Personality Development - Emotional Level 2.2.4 Personality Development Intellectual level 2.2.5Personality Development- Spiritual basis 2.2.6 Benefits asmentioned in various texts 2.3Cautions 2.4Yoga way of ]ife and Society 2.5Summary 2.6Model Questions and Answers 2.0INTRODUCTION ... . Any system or process will he accepted by the common man if itcanproveitsusefulnessinhisday-to-dayaspectsoflife.Inthe pastwe have seen how the societyaccepted and adopted scienceas an integral part of its structure as technology solved the problem of providing the basic necessities oflife and offering a more comfortablelifetoanindividual.We havealso seen, that' now societyisall set for Yoga.Why? 2.1OBJECTIVES In thisUnit you will be learning the benefits of yoga at the muscular level, breath level,mental level, intellectual level, emotional 1cvel and the manifestations of divinity in all walks of life and the yoga way of life taking man from animal level to perfection. The cautions for practitioners of yoga is also mentioned. ' 2.2 BENEFITS OF YOGA 'Yoga'offersmanaconscious process to solvethemenacing problems of unhappiness, restlessness, emotional upset,hyper-activity,etc.,inthesocietyandhelpstoevokethe hidden potentialities of man ina systematic andscientific waybywhichman. becomes afullerindividual.Allhisfaculties-physical,mental, intellectual and emotional- develop in a harmonious and integrated fashion to meet the all-round challenge of the modern technological era with its hectic speed. Thespecialityof yogic pwcesses is that,thefaculties get sharpened in tune with the spiritual progress of man.Letusnowtrytounderstandwhatwemeanby an integratedpersonalitydevelopment with spiritual growth. 2.2.1 PersonaJity Development - Physical level. Physical personality development, would not imply to a bulky body, weighinga100 kg. An i4eal body has the following features brought out by Yoga .:: 1-6______ -------------- . . I I t (i)Aproportionatebodywithallmusclesrelaxedinthenormalstate.Itissoftlikea flower andflexible to ttie core. (ii)Instantaneouslyitcanacquireadiamond'shardness.All organs and systems in the body work in harmony and with )east abnormalities. (ill)Thechronicandacuteailmentsvanishorareabsentin such a body: These aspects of personalitydevelopment atphysicallevelmakethe body work most efficientlyby harnessing the energies in the rightdirection.Atrestingperiodsallthemusclesare relaxedandthe jointsremain loose to conserve energy and themetabolic rateisvery low. During normal activities, just the necessary amount of energy is used by the body. At crucial times, under conditions of high stress, the functions of organs co-ordinate so nicelythat the necessary energy gets evoked and flows profusely into those regions which need more energy. The body gets all the necessary strength to deal with the situation. This'stamina'throughharnessingofinnervitalenergiesandtrainingthe different organs and systems to work in such co-ordination, can be effectively accomplished by yogic practices. It isinthis areaofapplicationof Yogathatthe specialists inphysicalculture,wrestlers,sportsmen, gymnasts, etc., are keenly interestedandareputtingYogatotheir utmost use. 2.2.2 Personality Development Mental level . The power of imagination 'Creativity' and steadfastness(Willpower)arethetwoaspectsofmind Whichcome under this head of personality development. It h!iSbeen Well-recognised that creativityis the coreof'Arts 'and'Technology'. It has been seen that yogic practices enhance the creative power of man.As such, many musicians, poets, film artists,engineersand technologistshavebeen attracted to Yoga. 'Willpower'isanessentialrequirementforallpersonsto accomplish any work, however, insignificant or gteat the task There is a fine Sloka in Niti satakam describing three types of people: "Fearingpossibleobstaclesanddifficulties,thelowest do not start the work at all.Having come to face obstacles one after anotherthemiddletypeleavethework uncompleted. But the best are they who reach out to completion of the task in s.pite of all odds that torture and crush them all through.". (Niti satakam 72) Yoga byits systematic and consciousprocessof calming down the minderases theweaknessesin the m.ind and builds willpower into it. In such a mind each obstacle is conceived as a challenge and arouses tremendous energy to combat the situation. Bravery becomes a part of the personality. Steadfast to the core,suchapersontakesupwithmarveloussobrietythechallengesinlifeandconvertstheminto opportunities for accomplishing his mission. 2.2.3 Personality Development. Em.otional Level Our emotions control our behavior especially at crucial junctures. The challenges of the modem era pose a great threat to the emotional faculty of man. Yet the culturing of our emotions- development of our emotional faculties fi nds no place in the whol e scheme of education. Man looks lost amidst the atrocities of life unable to overcome his emotional con11icts, blocks, and turmoil.The result is deep unrest, agony and psychosomatic ailments. . Yoga trains us to (i)systematically sharpen and sensitize our emotions,and 1-7 I . a-- . " (ii)consciouslyexpandanddiffusetheovertonesof such sensitization. Thus, Yoga offers a fine tool for the development of the emotional personality of man. 2.2.4 Personality Development - Intellectual level In the modem era of science, a sharp intellect plays a key role in theschemeof education. Rather than mechanicalcramming up of information,thinkingand understandingarevaluedmorein the learning process. The children are taught right from the primary level to think logically and scientifically. The capacity to analyze and correlate relevant information forms the function of the intellect; concentration is the expression, precision is the outcome. However. this enhanced power of the sharpened intellectassociated with deep powerful concentration among the intellectual cream of the society has also bound man into the whirlpool of intellectual slavery. Hefinds himself unable to come out of the strong clutches of deep concentration. Though it is torturous and he very much wants to come out of it, hefindshimself stuck.His worriesand attachments do not release him.The development of personality at intellectual level shouldnot only result in an intense sharpening of the intellect but also include a mastery to come out of the enslaving power of the sharpened intellect.Swami Vivekananda, therefore, rightlyemphasized "concentration and detachment" as the two vital parts of education.Not only should itbe possiblefor onetodive deepinto any subject but also be able to come outof it at any moment. It isagainthespecialtyofYogathatcanbringabout this comprehensive development of intellect. As we have seen, yoga emphasizes the skill to calm down the mind and it is this skill to pacify the mind that brings the capacity to detach. Hence yoga isattracting the attention of many 'intellectual sufferers', bringing them into its fold. 2.2.5 Personality Development - spiritual basis Amanmayhave averysturdyphysique,amazing creative pawer,apowerfulintellectandahighly sensitized emotionalgrasp, yetmay have not an iota of spiritual progress. He may not possess even an inkling of the spiritual dimension. What then can be said tocharacterize thisdevelopment?defines the same thus: The self-existent Lord made the senses out-going. Therefore, one sees the outer things and not the inner Self. A rare, courageous person, desiring immortality, turns his eyes awayand then sees the indwelling Self.up : 2.1.1.) Normally all of us are so structured that we look mostly outsideof ourselves- attheenvironment.The sensesgrasp thingsaroundthem- predominantlywe spend the whole lifein understandingthe grandeuroftheworldoutside,solving theproblemsassociatedwithit;unraveling themysteries therein;using suchknowledge tomakeour life more comfortable and enjoyable;bringingupour childrentoperpetuateandsustain the societyaroundus;striving toset patterns of behaviour and etiquettes of transactions,andso on.We are busy throughout.Notwithstandingthispatternoflife, some glimpses into the depths of our inner dimension occasionally flash in a11our lives. Very few catch these glimpsesbut some areawfullystruck by thehithertounknown dimensionshiddenwithin.The search begins; the quest starts. Then,thatperson is on themarch towards spirituality. Thus, the spiritual dimension of man concerns itself with the inner world - the move towards the causalstate of mind, the root of the intellect and the substratum of the emotions. Man starts looking inwards. It is this inward journey that marks the beginning of the spiritual quest.Anintrospection,aninwardlook,aninnerawareness,featuresthe quest.The subtler layers of mind unfold themselves - the inner dimensions of the personality open out. . . 1-8 ' . I .. 2.2.6 Benefits as Mentioned in Various Texts Yoga is a process of all-round personality development by: (i)deep relaxation at muscular level, . (ii)slowingdownofbreathandmaintainingbalanceatPraQic level, (iii)increasing creative and willpowers at mental level, (iv)sharpeningtheintellectandcalmingdownthemindat intellectual level, (v)enhancingthe happinessin lifeand equipoiseat emotional level, and (vi)manifestingtheinnatedivinityinmaninallaspectsof life. Yoga is not only a process for leading man towards this astounding hidden inner personality of man by bringing mastery over thebody,mind,intellectand emotionalfaculties, but also a powerful tool to manifest those hidden potential powers in him. As man progresses, his zeal to perfect himself grows. In the process,helearnsandunderstandsthe expressionsofnature around him. The inner growth and outer expression gohand in hand. He starts manifesting the inner divinity in his behaviour. His lower animal pulls and emotions-the six major enemies ofman namely,kama (intense desire), krodha (anger), lobha (miserliness),Moha (infatuation)mada(arrogance) and Matsarya (jealousy) diminishcontinuously.His slavery reduces. He starts becoming the master by gaining control over them. And that isthegrowthprocesswhichis intunewithspiritualgrowth:- Great scientists as great seekers of reality hesitate not, toopenthemselvestounknownregionsas well.There is an adventure in itfor them. The new glimpses of the inner world draw them within.It is this openness, humbleness and humility among the highly developed researchers of the modem scientific era thatismakingthemuseyogicpractices in their quest. They know no prejudices.Appreciation of such developments byearlier seekers characterizes them. Yogaisleading them to open up their spiritual dimensions. Thus, Yoga can accomplish an all-round personality development by solving the problems of man and by bringing bliss into his life.It isforthisreasonthatyogaisalsobecomingpopular day by day in all partsofour globe justasscience andtechnology grew popular in the society. Yoga isa science applicable to all,irrespectiveof ageor sex,casteorcreed,religionorsect. On the path of yoga As one proceeds with the practice of Yoga, the ftrst symptoms of progress show-up. Svetavatara Upat puts it thus : "It is said that thefirst signs of entering Yoga are lightness of body, health,un-thirstmind, clearness of complexion,a beautiful voice, an agreeableodour and scantiness of excretions." (2.13) Hat}la Yoga Pradipikaalso portrays a set of similar characteristics. (H.Y.P.2.78) When the body becomes lean, the face glows with delight,(divine sound) manifests, eyes are pure, body is healthy, sexual discharge under control,the appetite is increased;then one should understand that the Nac;Hsare purifi edand success in Yoga is approaching. 2.3CAUTIONS . Fascinated bythe results, one may start over-doing yoga practices. Deep sensitivities may sometimes increase the selfishness of man. Unless precautions are followed. he may end up in disasters. Yoga could become dangerous. "Notbyexcessivebrutalpursuits,notby force'is the formula for quick progress. It is an intelligent management,. a skilful process that hastens growth." That is the guideline in yoga. 1-9.. .. .,--!..... .' ".M)$11 2.4 YOGA WAY OF LIFE AND SOCIETY Yoga not only provides techniques for the growth of man from his animal level to heights of perfection, it carves out a way of life for him. Yoga way of life is characterized by peace and tranquility, harmony and health, Jove and happiness, precision and efficiency. The drive for such a way of happy life is not an indiscriminateinstinctivedriveof anThedriveis. featuredbydiscrimination,right understanding of happ1ness and harmony and a calculated adoption of a suitable value system congenial to the accomplishment of increasing happiness. The drive and the norms are prescribed by the Yoga way of life. The social philosophies in action today have started showing up their inadequacies in solving the problems of man.The basic drives used in the construct of the social dynamics are either toocrude akintothe animal instincts (fear) or based on ignorance about the science of happiness (economics as the whole and soul of social growth and sex as the main drive to achieve all happiness). Yoga way of life offersa newer understanding of the social dynamics for the construct of an ideal society. Not only does the Yoga way of life provide a frame-work for the intel-ligent management of forces within (the inner micro world), but it alsothe right basis for the macro transactions in the society.Apartfromprovidingaphilosophical basetothesocialdynamics,awholesomeapproach basedonthecomprehensivewisdom ofis provided for the society. And that is the yoga way of life. Thus, Yoga way of life answers the quest of man. Hence Yoga isnow onceagaincomingtotheforetoproveitsroleasvitalto human growth and well-being, to social harmony and peace which alone can make art ideal society. We are inatransition to move from an era of science and technology to an era ofYoga and spirituality. 2.5SUMMARY In this unit we have learnt about the benefits of yoga as mentioned in various yoga texts, aswell as its influence inhumanpersonality development at physical, mental, emotional, intellectual and spiritual levels along with the cautions for practitioners. 2.6MODELQUESTIONS&ANSWERS 2.6.1Fill in the Blanks .- . atPhysicallevelyogahelpsinrelaxingthemusclesandlooseningthejointsandthe is very low. b. ocis an essential requirement of all persons to accomplish anywork. 2.6.2 Select the right answer a_1-'-V___ has emphasized 'concentration and detachment' as the two vital part of education. l.Dr Radha Krishnan .. ii.Dr Ambedkar 111.Mahatma Gandhi iv.Swami Vivekananda .. 110 l I I i j ' b."meaning not by excessive brutal pursuits not by force is a verse from 1.yoga Pradipika ii.Yoga 2.6.3. Answer the following questions: 1.Which are the two aspects of mind which come under the head of personality development at mentallevel?ctJ{\ c{l\ \, 0-L o 11-t'\.ot.vv \2.What is the training offered by Yoga? 2.6.4.Indicate the page number in which you find the answer for : i.Where is the word "mentioned"? ii.On the path of Yoga Answers 2.6.1 a.Metabolic b.Willpower 2.6.2: a.IV b. IU 2.6.3 . ' . ." 1.The two aspects are Concentration and Willpower. Yoga trains us to -- .. .' (i)systematically, sharpen and sensitize our emotions, and (ij)consciously expandanddiffusetheovertonesofsuch sensitization. 2.6.4 i.page 6 ii.page 9 1-11 .. J .\: , UNIT 3 _______BASIS OF YOGA STRUCTURE 3.0Introduction 3.1Objectives 3.2Quest for Happiness 3.2.0. Is Happiness a mirage'! 3.2.1.Where is the Real Happiness? 3.2.2. Look for Happiness within 3.2.3. Happiness is neither in Concentration 3.2.4. Slowing Down- The Secret 3.2.5. Happiness is Silencing the Mind 3.3Summary 3.4Model Questions &Answers 3.0 INTRODUCTION ....:. ..- . - ..... The searchfor happi nessor happiness analysis forms the basisforYoga.On thisbasis, we willtryto understand how happiness has a close connection to the practices and theory 0f Yoga. First, let us try to understand the role of happiness. In fact , happiness ordirects our li ves. To get more and more happiness, and (if one cannot get happiness at least) i.e., to overcome the miseryhas been the fundamental drive in all of us. This instinct is not only found in human beings but also in animals and everywhere. The aim of the life in all creation has become the meaning of our lives whether we know it or not and our whole life moves accordingI y. 3.1OBJECTIVES Inthisunityouwill beintroducedtobasisof yogawhichis'Happiness Analysis' ,or,thesecretof happiness. 3.2 QUEST FOR HAPPINESS Often we do not see or we have never analyzed what is happiness? We have never given a thought as to what is,although it is the central theme in our lives, we have never tried to analyze it!We are in the era of science and technology andwe oftenquest ion everything. If somebody says you have to gofor the temple,andthenweaskwhyshouldwegotothe temple?Whyshouldwegotothechurchevery Sunday?If everydayYogahastobepractised,wewillaskwhyshouldIdoyogasanaseveryday? . Everythingwe question!Weare rational!Wequestion ourtradition, manners, superst itions, customs everything!Well itiswonderful,unlesswe understandwedonotsecwhyweshoulddothat !But unfortunately we have never analyzed as to what is? What is .this? , We have simply assumed that happiness "isin the objects of enjoyment. Therefore, we thi nk thatisin the dish of our choice, in a cup of hot tea early in the morning during winter days, in the book of our choice, may be story books 1ike that of Perry Mason and in the song of our choice &in the varieties of music ! All are objects of enjoyment and we have assumed that Sukha is in these objects of enjoyment! Why have we assumed that?Because it is our day-to-day experience that we go to a nice music partywe feel happy, we go to a restaurant of our choice and eat the dishes of our choice sumptuouslywe are very happy, we ------------ 1-12 .. ' ! ; t go to a nice movie and we are thrilled! So we have taken it for granted that happiness should be in objects of enjoyment. We have never bothered to rationally think about this or to question this!ask us to analyze it. Not only we, the common individuals do this mistake of not analyzing, even the developed societies or the advanced nations have done this mistake.. 3.2.0. Is Happiness a There was mass migrati on of the people from Europe and all over the world to the United States, the new virginsoil ,afewhundredyearsback.Thentherewasaneed,therewasanewthinkingtobuilda wonderful s oci al order andto live very happily.Howwasit done?Peoplewho went intoUnited states they said that theywant to eliminate all that differences because they had seen the royal rich rolling in wealth, the kings and queens on one side living in palatial buildings, having all the comforts. The other sidethe workers working18 to :!0 hours a day andtreated as slaves, hardly getting one square meala day. So they wanted to create a new society in thevirgin soil of United States, where all people will get enoughfood,enough clothing,and comfmtable thingstostay. Toalsodeveloplotof affluenceand wealth so that everybodywill get theobjects theywant - the sense objects so that theycan live avery happy life. This is how the thinking took place, and thanks to science and technology, the dreams started corning true and the United States became an economic giant and individual freedom wasemphasized. Lot of affluence and wealth carne up. Even a person who goes to work to sweep the floor goes in anice carwithavacuumcl eaner, vacuums the wholeplace. Apersonwho wants togo fordish washing, he goes in his car; to a restaurant and works there for 4-6 hours washing the dishes. Even the janitor, who washes the toilet, goes in his car and cleansthe toilet. Such has been the intluence of affluence that has been coming upinthe societyanditis beingachieved!Thanks to science andtechnology it wasthe virgin soil and the number of people who existed there had been less, not much of population, the dream of working hard and buil di ng up the whole nati on has come The dreams or the affluent society, the dreamshave come true!But was the real dream realized? Were the people happy? The answer isa big-big NO! Why isthat people did not get the happiness? Why those people could not create a very happy society in spite of all the richness and wealth? In spite of all the wonderful things that they have been able tocreate? Why wasita miserablefailureto create a society of happiness? Whywas there so much of tension and stress? Why there was suchlarge number of psychosomatic ailments, psychiatric problems, asthma, diabetes, hypertension, heart problem, epilepsy, migraine, irritablebowel syndrome a series of them, depressionneuroticism and so on.Thirtypercent(30%) of peopleinUnited States suffer with irritablebowel syndrome&Chronicfidicsyndrome.Whyistheresomuchofgun culture,the drug culture, the terrorism why, why,why? Are thepeople happy? Happiness hasbecome a temporary thrilr: The Real happiness has gone farWhy isthis happened? Thereis something fundamentallywrong. That'swhattheUpani:;;adstellus,wewanthappinessbutunfortunatel yweneverunderstandwhat happiness is and we take it for granted that happiness is in the objects of enjoyment. Therefore, we think thatif we create obj ectsof enjoyment then we will have avery-very happysociety! It is necessary to analyze what is happiness? What is it? Please analyze and that's what the Jfiana Yoga says. 3.2.1. Where is the real Happiness? Isit present inobjects of enjoyment? For example, let us take a dishof your choice. The people from West Bengal love Rosagulla! A Bengali Babu eats the first rosagulla, he isin all excitement. Oh!He is very happy, it is so wonderful , he takes up the second one and eats; then the third one and the fourth one and then he says no-no it is enough! Some people are capab 1c, may be they will finish 20! Imagine what may be one's situation if he is asked to eat a dozen gulab jamunas. One willthe point of saturation, may be for10 gulab jarnunas. The object, which gave him fantastic happiness and thr ill, failed to give him the same happiness and he feels ---------1-13 " : miserable! Then slowly happiness started reducing and reducing and when he wasforced to eat more gulab jamunas the happiness turned itself into misery. The law of diminishing returns; has its application here. The happinessisthe one,which goes on reducing, and in repetitions, itturns itself intoa misery. First time there is great happiness. That happiness reduces when we repeatedly have it; this is the Law of DiminishingReturns.Thisisthestorywithall sensepleasureswhether it isin eating gulab jamuna, rosgulla, a birthday cake, or a dish you are fond of, the mouth watering ice cream, whatever it is! Therefore, can we say that happiness is in the objects of enjoyment? If really happiness was in the object of enjoyment,when you go on increa.,ing it, the happinessshould also go on increasing!Yougo toa music concert, is so nice that you enjoy it thoroughly, but the second time you hardl y want to go there to the same music concert! Similarly, you go to a beautif.ul movie and you enjoy it scene by scene, but the second time you hardlywant to go!For the first time the three hourswould have galloped as though, it was3minutes!The second timeyougo tothe samemovie,the enjoyment hasreduced,youfeelthe movie is long! Why does it happen? This is the law of diminishing returns. Secondly, it varies from person to person, you may not like the things I like the most! The things which you like may not be liked by other person! Likings are highly subjective. Some people like gulab jamunas, some may like Rosagullas and there are some people who say no to sweets and love hot stuff likedosa.Ifhappinesswerereallyinthe consumption ofgulab jamuna orrosagullas,or masala dosa, it should be common to all the people!, The third reason is, it varies from community to community, the things liked by one community may not be liked by the other community. In Maharashtra and Gujarat they arc verymuch fond of that, which is,. hardlyliked by people in Tamilnadu.Here is anarration of an interesting episode. There was aYoga cainp,there were alarge number of people from Gu_jarat,Maharashtra, and nearly75% of them were from these places. The camp was going on very well, itwas the11th day of the camp and some of the ladies from Maharashtra, spoke to our coordinator said, 'Sir. we have a request tomake, we are missing our srikhaQ.c,lafor the last 15 days; can we help you to make a nice srikhaQAniMUDRA .. :.. : ::;...;.::.. : ...... .........:::: . .. :.:... k .......:...':: .. Make fists of both hands with the thumbs tucked in. Rest the fistson the thighs. BRAHMAMUDRA Make fists of bothpalms with the thumbtucked in and place them on either side of the navel with the palms facing upwards and the knuckles touching each other. Note Keep the elbows bent to ensure relaxed arm position in. .all the above mudraa. >NASIKA MUDRA .I..' 1... r:.. .:............ . Fold the index and middle fingersof the right hand into the centre of the palm. Use the thumb to gently close the right nostril. Use the ring and the little finger combination to close the left nostril. Note This mudri is used during different types of uninostril PraJ;ayama. During alternate nostrilbreathing when you need to change the fingers to close the alternate nostrils, make sure thatthe pressure exerted on the nostril is very gentle. While changing the nostrils, the movement ofthe hand should be a gentle rotation . action at the wrist and not at the arms or the elbows. :: .. :. .> ;. . .,.....

.. ' .:.. ,.. .. . t"i.sF,OR 2 CLEANSINGBREATHING(KAPALABHATIKRIYA) Sthiti: Dandasana ku lC16k \Ylf-.. Sit in anymeditative posture . Keep your spine and neck erect perfectly vertical to theground. Close the eyes and collapse the shoulders. Relax thewhole body completely. PRACTICE 5 5 Practise rapid breathing with active and fOI'eeful exhalation and passive inhalation. I. .:;. .. .... :X . .:.; .:. .'.;:.-.During each exhalation, blast out the air by vigorous flappingmovements of the abdomen in quick succession . . Inhale passively at the end of each exhalation. ,Repeat the exhalation as quickly as possible at the rate of 60 strokes per minute. At the end of one minute, stop the practice. Now observe an automatic suspension of breath.In fact, there will be no urge for breathing for a few seconds. -Simultaneously the mind may experience adeep state ofsilence.Enjoy this state of deep rest and freshness. Wait until the breathingcomes back to normal. Note Throughouttheentire practicethespinemustbekepterectwithout anymovement of the trunk, neck or the face. It is important to Jearnto allow the inhalation to happen automatically by relaxing the abdominal muscles at the end ofeach quickexhalation. KapaJabhati can be practised through alternate nostrils by alternately closing the right and left nostrils in nasika mudra. In the beginning it may not be possible to practise continuously at the rate of 60 strokes per minute. Therefore,one can start at the rate of 10 to 20 strokes per minute and repeat it 2 to 3 rounds with normal breathingofa few seconds. With regular daily practice you canincrease the apeed. to 60-120 strokes per minute. Persons with high BP,heart problems,vertigo,' epilepsy, hernia,slip disc and spondylosis should avoidthis practice.Womenduring menses amJlater months of pregnancy should alsoavoid this Tactise. Benefits Physical Brain cells are envigorated.It brings brightness to the facewith regular practice.It.. balances and strengthens the nervous system. It removes the drowsiness from the body. . Therapeutic,1 It provides a nice massage to all the abdominal organs. People with digestive problemsate highly benefited./ It cleanses the lungs and also the entire respiratorytract. It is good for asthmatics and for other respirato;j disorders. ~ .. . ' Spiritual It removes the distractions of the mind an.d prepares it for meditation. The practitioner achieves a state of Keva)a Kumbhaka, i.e. automatic cessation of breath. Limitations . Practice of kapilabhati is to be avoided in case of moderate and severe High Blood Pressure. Ischemic Heart Disease, Vertigo,Epilepsy,Hernia, Gastric Ulcer,Slip DiscandSpondylosis. Women during menses and advanced stage of pregnancy should avoid. 2.6SUMMARY ' In this unit we have given preparatory kriyas - kapalabbati before PriQiyama, Postures &mudriis for Prat,1ayama 2.7REVIEW SESSION Write your experiencewith kapilabhati kriya and number of strokes you could achieve. .' .. .i . .. ' . . . . -. .. ;. 1" . . ., . . . ' - .. - - - - - - - - - - - ~7-14 -y----------t.-''. .. ... ... . ... . UNIT3 _______STRUCTURE 3.0Introduction 3.1Objectives 3.2Vitalizing Pri.,Syimai , Vibbya Savsana(Sectional Breathing) Balancing Priil;-ayima "'\ C'.. 3.3 3.4 3.5 3.6 3.7 'L .'I) I',. Cooling Pra.,ayiima.Jc {;.N.o. .r" n:J Resounding Pra.,iyima p_-sv;: iAbdominal (Diaphragmatic) Breathing (Adhama Sviisa) Sthiti: Vajrisana PRACTICE .. Place the hands resting on the thighs in Cin Mudra. Inhale, (piiraka) deeply, slowly and continuously,the abdomenbulges out. Before exhaling stop the breath for .a few seconds effortlessly. Exhale, (recaka) the abdomen is drawn inwards continuously and slowly. 7-16 Before the breath is reversed, stop the breath for a second. Repeatthis breathing cycle five times. . . . There should be no jerks in the whole process. It should be smooth, continuous and relaxing. Note In abdominal breathing the air tills the lower Jobes ofthe lungs. A voidmovement ofthe chest. Thoracic (Intercostal) Breathing (Madhyama Svisa) Sthiti: Vajrisana PRACTICE Place the hands resting on the thighs in cinmaya mudra. While inhaling, expand the chest cage forwards, outwards and upwards. While exhaling relax the chest wall and return to resting position. Repeat this-breathing cycle five times. Note A void movements ofabdomen. .- , Upper Lobar (Clavicular) Breathing (Adi Svisa) Sthiti: Vajrisana PRACTICE Sit in any meditative posture. . , Place the hands resting on thighs in Adi Mudra. While inhaling raise the collar bones and shoulders upwards andbackwards. While exhaling drop down theshoulders to the resting position. Repeat this breathing cycle five times. Note Try and avoid movements ofthe abdomen and chest. Full Yogic Breathing Full yogic breathing is a combination of all the three sections of sectional breathing. Sthiti: Vajriisana PRACTICE Place the hands resting on the abdomen at the navel in'Brahma mudra. During inhalation, the Adhama, Madhyama and Adya PraQayamas sequentially., >.t&1f\. . Now exhale in the same sequence (abdominal, chest and clavicular). Repeat this breathing cycle five times. .. Note The whol e process should be relaxing and comfortable,without any tension on the face. Roughly gauge the time ofyour inhalation and exhalation.Take one third of y our inhalationtime for adhama, one third for madhyamaand one third for adya.Follow the same sequence and timing for exhalation. This practice can be performed- lying down in savasanaor sitting in a cross-legged position wi th head, neckand spine erect. All breathings should be performed through the noseand not through the mouth. As you increasethenumber of rounds of FullYogicBreathing dayafterday,y ouwill comeCo .develop this practiceas an automatic and normal function of the body. Benefits The purpose of thispracticeistomakethepractitionerawareofthethree differentcomponentsof respiration(Abdominal, Thoracic andClavicular) and incorporate them into Full Yogic Breathing. Even10 minutes of Full Yogic Breathing daily can work wonders. You acquire more power and vitality, Calmness in daily activities, Thinking and clarity of thought improves. - Whenyoufeeltiredorangry,practiceof fullyogicbreathingwillhelpin calmingdownof your mind and revitalising it. Limitations It has no limitations. uloma viloma Pril)iyima Sthiti: Vajrisana PRACTICE Adopt nasika mudra with your right hand. . . . .. Close the left nostril with the little and ring fingers ofnasika mudra. Inhale and exhale slowly through the right nostril (siirya ni41) only. Keep the leftnostril closed all the time during the practice. One cycle of inhalationand exhalation formsone round. practise nine rounds. Note . Time taken for exhalation should be longer than inhalation. '. Depression patients may practise this 27 rounds before breakfast, lunch, dinner andbefore sleep(4 times a day). I Candrnuloma Viloma PriJ;liyima Sthiti:&Jrisana PRACTICE Adopt nisika mudra with your right hand. ------------ ... .. Close the right nostril with the tip of the thumb. .:.:::: . . Inhale and exhale slowly through the left nostril (CANDRANAI)I) only. Keep the right nostril closed all the time during the practice. One cycle of inhalation and exhalation forms one round. Practise nine rounds. Note Time taken for exhalation be longer than inhalation. Anxietypatients may practise this Praoayama 27 rounds before breakfast, lunch, dinner and before sleep (4times a day). Benefits (For Siiryanuloma-Viloma and Candranuloma-Viloma Prat)ayama) Physical ... n-' l ' i' '.;l;' ',..::. These Pri1,1iyirnas help in clearing of the p_aW1ges. With regular and long practice, flow of breath . through each of the nostrils becomes smooth and slow.I Therapeutic It isvery useful fornasal allergyand b eviated Nasal Spectrum (DNS). siiryinuloma-viloma helps in reducing the obesity effectively and Canddinuyloma-Viloma help in weight.: For specificthe recommended schedule is to haverounds of thisl'SJ Prii,tayama four times a day (before breakfast, lunch, dinner and before going to bed). Systematic practices; have benefited large number of obese and under-weight persons to achieve normal weight.I Spiritual . i Cleansing of siirya and candra the first step to bring the balance between the two NaNacjiSuddhi Priil)iiyima::;r:,3.i

Stbiti: Vajriisana PRACTICE Sit in any meditative posture. .AdoptNasika Mudra. Close the right nostril with the right thumb aiul exhale completely through the (left) nostril. Then inhale deeply through the same left nostril. ' .Close the left nostril with your ring and littlefing.er of the Nasika Mudra, release the right nostril. Nowexhale slowlyand completely through the right nostril. Inhale deeply through the same (right) nostril. Then close the right nostril and exhale through the left nostril. This is one round of Na. .. ' ..~ . ,'- ~... ,_ ... r l' '':...:.fF moving slowly and continuously into the mouth and passing down the throat into the lungs. The warm air is exhaled out slowly through both the nostrils. Feel the warmth of exhaled air. This completes one round of Sadanta. Repeat nine rounds. Benefits Physical They induce muscular relaxation and anover-allcooling effect. They soothen the eyes. ears and purify the blood.They quench the thirst, appease hunger and generate afeeling of satisfaction.The taste buds and the mouth are sensitized. Therapeutic Allergies due to cold can be effectively overcome by prolonged practice. They help in reducing tensions and stresses and induce mental tranquility.Sitkari andSadanta keep the teeth and gums healthy.They help reduce blood pressure andacidity in stomach. They cure chronic dyspepsia (indigestion), various chronic skin diseases, and releaseseven very subtle tensions. ' I Spiritual) Expansion of awareness- a facet of spiritual growth- takes place as you move from Sitali {linear awareness) 1 1 to s!tkarl (surface aware-ness)and then to sadanta (3-D awareness).l I LimitatioDS . People with Low Blood Pressure should avoid. People suffering from cold, s o ~throat, bronchitis etc. 7-21 ~.. should avoid. Practitioners with sensitive teeth, missing teeth or dentures should avoid sitkarT andsadanta. Instead they canpractise Sitali.Generally, avoid in winter or in cool climates. 3.6RESOUNDINGPril)ayima Sthiti: Vajrasana .Bhrimari Pril)iyima (Preparation) Preparatary practice of M-kira and N-kira: In order to chant M-.Kara,you can .chant any word ending with ' M' such as 'Om', 'Mum', 'Swim', etc. but stretch the 'M' part only. This will result in 'M-kara chanting. Chant'MM'a few times and observe that your lips are closed, rows of teeth are separated and the tongue is just behind the lower set of teeth. (M-kara) In order to chant N-Kini, you can chant any word ending with 'N' such as ' 'King', ' Ring', 'Sing' etc and streth the 'N' part only.Thisresults in the 'N-Kira' chanting. Chant 'NN' a few times andnote that your lips are separated during this chanting. While practisingBhrimarl, we need to use this sound of 'N-Kira' and not 'M-kira' whereas while practising nidinusandhinawe use the M-kiira' Note: Inthe beginning, 5 to 10 rounds of Bhramarf is sufficient.Slowly increase to10 to15 minutes. ,.It can be practised at any time to relieve mental tension. th.., .'... . ...... I~Bhrimari Pril,liyirnai - - -- ...- - ~ - - - - - - - - \ Sthiti: Vajrisana PRACTICE Assume Cinmudra. Inhale deeply. Exhaling, produce a low pitched sound resembling the hummingof a female bee. Feel the vibrations in the.entire head. This is one round. Repeat nine rounds. Note During the practice ofBhramarf use 'N-Kiira' and not 'M-Kiira '. Touch the tongue to upper (hard) palate.. lnitiaJJy the sound vibration is felt more at the throat region only. With long practice try to feel the strong vibrationsin the entire head region along with its resonating effect throughout the body. Benefits Physical Creates a soothing effect on the nervous system. Cultures the voice and increases the melody. - - - - - - - - - - - - ~7-22~ - - - - - - . . ; . . ______ Therapeutic Relieves stress and cerebral tension.Reduces anger, anxiety, insomnia and blood pressure. Good for all psychosomatic problems as it reduces the stresses andtension. Eliminates throat ailments (tonsils, pains etc.) Speeds up healing of tissue and so may bepractised after surgery. Spiritual Develop the 3-D dimensional awareness. It aids in expanding the mindtowards all pervasive awareness. It induces a meditative state by hannonizing the mind and directing the awareness in words. )>[NADAN,USANDHANA "I ... (A-kira, U-kra, M-kira, A-U-M) A.A- kira Chanting Sthiti: Vajrisana PRACTICESit in any meditative posture and adopt(cin-mudra." ' Feel completely relaxed and close your eyes.--Inhale slowly and completely. While exhaling a low pitch.. eel the re.sonance in the abdomen and the lower parts of the body. Repeat nine times. B.U- kira Chanting Sthiti: Vajrisana PRACTICE Sit in any. Adopt Qfii"'maya mudri'J -........ Inhale slowly and completely. While exhaling, chani.:'UUU"n a loud pitch. - -.... Feel the sound resonance in the chest and the middle part of the body.... Repeat nine-- ..------------ - -- --- - -- - - - C.M-kira Chanting Sthiti:Vajrisana PRACTICE Sit in a"tative posture. AdoAdi mudra ..- while exhaling chantMM' jn a low pitch. .... ... . Feel the sound resonance in the entire head region . - .. . - ..... Repeat nine times . - ... ,.. .. ,'. .. ..

D.Chanting 1 siiiiti: Vajrisana PRACTICE Sit in any _ve posture. Adoptmu-' ' -... """' --- Inhale slowly and completely, fill the lungs . While exhaling chant 'A.-U-M:.:.io.i!lsuY_m!&h. _ FReelthe theepeat tmes. Note . . :. . :.-;.-.:t ' . .'. . . .. DifferentsoundslikeA ,U,M&AUM areproducedloudlysothatthey generateafine resonanceall over thebody.(Resonancewill occur onlywhenthefrequency of the generated sound matches with the natural frequency ofthe body). Theseresonantsoundsactasstimulationsandthepost-resonancesilencedeepensthe awareness and releaseseven vezy subtle tensions. Therefore,whileproducingdifferentsounds(A,U,M,&AUM)trytoadjustthepitch in such away that a fine resonance is achieved. 3.7SUMMARY In this unit we have introduced you to various types of PriiQayamas. . . 3.8 REVIEW SESSIONS aCould you blast out air through 'both the nostrils in short bursts in Anunasika Breathing? b.Could you balance the breath between the two nostrils in Na/ .. '. l -. ' . .. Stimulatesandkeepsthethyroidhealthy.Influencesthepelvicorgans.Usefulinvaricoseveins,piles, herniaandmenstrualdisorders. Spiritualbenefits:Calmsthe mind. Limitations . PeoplewithCervicalspondylosis,lowbackpainandhypertensionshouldnotdothispostur:e. Ste4 .P. practice Whole class will be made to practise according to the instruction of the teacher and demonstration. 9-12 }F---------------Step 5 Practice in pair .. Theclasswill be divided into two groupsAand B.Group Awill be made to practise with instructions anddemonstrationandBwillwatchandcorrect;NextBgroupwillpractisewithinstractionsand demonstrations and group A will correct if it is necessary. Step 6 Questions and Answers : Students will be encouraged to askquestions. The teacher will clarify the queries of the students, if any. Step 7 Key points : With instructions and demonstration, key points will be explained. The following are the key points: }I;>The knees should not be bent. The body should not be stiff. }I;>The body to bekept in a straight linewithout any strain, effortlessly. Eyes closed, face smiling. StepS Whole group practice Keeping the subtle points in mind, whole class will practise according to the instructions of the teacher and demonstration. 1.9SUMMARY In this unit we have learnt about the teaching techniques of asanas by following the eight-stepped methods. 1.10 REVIEW SESSION 1.WriteEight -steppedmethodforTrikol}lisana,Pa8cimottanasanaDbanurisanaand Pavanamuktasana. ------------ 9-13 .> Swami Vivekanallda Yoga Anusandhana Samsthana (A Yoga University) Block- 10 .. .. Kannayoga This Block gives you the tips to Karma Yoga and the work Module. Combining our ancient yogicwisdomandthe modernmethodologyyou can be a'karma yogi' .. . . .. "Each Soul ispotentially Divine.The goal of lifeis to manifest that Divinity within by controlling nature. internal and external. Do it by Work or Worship or Philosophy or Psychic control, by one or more or all of these and be FREE. " -Swami Vivekananda . 10-1)l;c>------------... . -..' - . 7' '.:.:.o. .. -- ....._. p,..- . .'. ..:.....:.....,. - .- -. ' . UNITl ____KARMA YOGA MODULE STRUCTIJRE 1.0Introducdon 1.1Objectives 1.2Tips to Kanna Yoga 1.3The Work Module 1.4Summary 1.5ReviewSession 1.0 INTRODUCTION . .....! .. \" ,. .. . :",I .. , . 01 To remain in complete bliss and contentment while at work is Karma Yoga. Convert a11work into yoga bylearningthisartof' actionininaction'(Cfi4DttCfia:f q:t4G