Yttc Manual 6 Sep 2013

Yoga Teacher Training
Manual
Drishti Vinyasa Yoga Shala
www.drishtiyogach.com ; www.drishtiyoga.net
Drishti Vinyasa Yoga Shala is a Registered Yoga
School (RYS) with American Yoga Alliance
Drishti Vinyasa Yoga Teacher Training Manual

(For 220 hrs & 1000 hr Trainings)
Copyright 2010 Drishti Vinyasa Yoga Shala
All Rights Reserved
Everything originated from this universe and it goes back to this universe; even this
manual. This manual may be printed for personal use during a Drishti Vinyasa Yoga
Teacher Training Course
Drishti Vinyasa Yoga Shala,

Devi Savitam, Nediyavila Lane,
Manchadimoodu, Vattiyoorkavu,
Thiruvananthapuram, Kerala
India 695013
Drishti Vinyasa Yoga Shala,
Room 309, Blg 10, 546 Yuyuan Road,
Jingan Dist, Shanghai,
China
www.drishtiyoga.net
www.drishtiyogach.com
drishtiyogach@gmail.com
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INTRODUCTORY INFORMATION
-
Introduction to Yoga
History of Yoga
Introduction to Teachers
o Swami Sivananda Saraswathi
o Swami Vishnu-Devananda
o Swami Vivekananda
o Sri Krishnamacharya
o Sri Krishna Pattabhi Jois
o Sri BKS Iyengar
o Sri Srivatsa Ramaswami
o Sri TKV Deshikachar
The Five Points of Yoga
Introduction to Vinyasa Yoga
PHILOSOPHY, LIFE STYLE & ETHICS

-
Paths of Yoga
Ashtanga Yoga (Eight limbs of Yoga)
Karma & Reincarnation
Brahman, Brahma and the Three Gunas
Samkhya Philosophy
HATHA YOGA
-
Asanas
o Standing Poses
o Supine
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o Forward bends
o Back bends
o Twisting
o Arm Balances
o Inversions
-
Pranayama
Shat Kriyas
Mudras
Bandhas
ANATOMY
-
Yogic Anatomy
o Chakras
o Three Bodies
o Five Koshas
Physical Anatomy
o Cardio-vascular system
o Skeletal system
o Respiratory system
o Digestive system
o Diet & Nutrition and Fasting
o Muscular system
CHANTING & MANTRAS

ASANA INDEX
APPENDIX
-
ANATOMY & ALIGNMENT BOOK
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PRANAYAMA RULES
MUDRAS
TECHNIQUES OF TRAINING & PRACTICE

o Fundamentals of Asana Practice
o Vinyasa & Vinyasa Krama
o Classical Sun Salutations
o Vinyasa Sun Salutation A & B
o Vinyasa Sequencing
o Types of Vinyasa
o Yin and Yang Energy
o Workouts
o Practice preparation sheet
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INTRODUCTION
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Yoga is a scientific system of physical and mental practices that originated in India
more than three thousand years ago. Its purpose is to help each one of us achieve our
highest potential and to experience enduring health and happiness. With Yoga, we can
extend our healthy, productive years far beyond the accepted norm and, the same time;
improve the quality of our lives.
History of Yoga
Yogas exact origin remains a mystery. There is some evidence to indicate that early
forms of Yoga may have existed as far back as 2500-1500BC., in the Indus Valley
region of India. Sculptures of figures seated in what look like lotus postures have been
found from this era, but because the script accompanying the figures is unknown, it is
not possible to determine with any certainty if the sculptures are representation of a
Yoga posture, or simply one way of sitting on the floor. What is clear is that since
earliest times there has existed an understanding that human consciousness is vast,
can be explored, and from that exploration insights unfold as revealed wisdom about
the human condition, the universe, and our place in it.
In the early centuries of the first millennium B.C.E., two streams of culture existed in
India; Vedic and non-Vedic. The Vedas contained sacred texts of revealed wisdom, or
Sruti, meaning, what is heard from a higher source. The four Vedas comprise the
oldest scriptural texts of the Hindu faith. The non-Vedic Indian culture included
Jainism and Budhism, neither of which accepted the authority of the Vedas,
consequently evolving into separate faiths. It is important to remember that, within the
Indian culture, wisdom was passed down orally from Guru to student, the Guru weaving
threads of his own wisdom into something meaningful and appropriate for that
student. Given this method of transmission of knowledge, different schools of
philosophy intertwined and influenced each other in a way much less rigid than we may
imagine.
It is unclear whether Yoga evolved from Vedic or non-Vedic culture. Scholars have
noted that during this period Sramanas (literally those who exert themselves) were
involved in austerities activities practiced by individuals who were renunciates and
ascetics from the non-Vedic culture.
From the first millennium B.C.E, onward was a period of dramatic social and cultural
change in India. Around the seventh century B.C.E., large urban centers began taking
shape in northern India. Urban centers grow where there is an abundance of food and
a means to store it. Not entirely dependent on agriculture, other goods began to be
produced, commerce evolved along trade routes, and ideas as well as goods were
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exchanged. During this period of rapid change, philosophy was also evolving. Possibly
as a result of epidemics spreading from isolated villages to major urban centers
resulting in widespread death, philosophies began questioning the very meaning of life
and the nature of existence. Around the 7th century B.C.E. the oldest Upanishads were
written, and known as Vedanta, - the end, or culmination, of the Vedas. Upanishad
literally means to sit down near; this gives a clue as to how this wisdom was
transmitted, from teacher to student in close proximity. The teacher or Guru might
practice the technique of reciting information to a student, then reaching over, taking
his head and shaking it and asking the student to repeat the exercise to make sure he
didnt forget.
Around the 5th century B.C.E., the pre-classical period, three main streams of the
Yoga tradition had developed: the Upanishadic traditions, Budhism, and Jainism.
Shortly after the fifth century, the Bhagavat Gita was written, probably completed
before the ened of the millennium. Withinthis sacred Indian text, there is nothing short
of a revolution in Yogic philosophy. There is a broadening of the practice of Yoga.
Different forms of practice are described: Karma Yoga the yoga of action; Bhakti
Yoga The yoga of devotion. Janana Yoga The yoga of knowledge and wisdom. In
this way, yoga practice and the highest states of consciousness are made available to
everyone and renouncing the world and moving into a cave is not necessary. It is also
implied within the text that women are not excluded from this practice, a first in the
Yoga tradition.
In the beginning of the first centuries of the Common Era, a synthesis of Indian
philosophy is born. This is Classical Yoga, or the Yoga of Patanjali. The Yoga sutras
authored by patanjali are an organization of yogic philosophy into short aphorisms, or
verses. Patanjali is often equated with the Ashtanga Yoga system, or the Eight limbs of
Yoga, but what Patanjali is primarily interested in not a sequential approach to
enlightment, or a system of limbs of ascending subtlety. Patanjali is interested in one
thing Samadhi. Samadhi is the highest meditative state in which a person transcends
their individual ego and merges with the universal. In the yoga sutras, he gives the
definition of yoga in the second sutra Yoga chitta vritti nirodah or Yoga is the stilling
of the fluctuations of consciousness. He then goes on to describe various ways to
achieve this state. In Patanjalis view, there are only two things to consider; the Self, or
the inner witnessing consciousness called Purusa, and everything else that is perceived
by that witness. Everything else thoughts, emotions, trees, your landlord, all reside
outside the witnessing consciousness. This is called Prakriti, or nature. Patanjali tells
us that at some point, in some way, we forgot our essential nature. We became
identified with the things that are happening, which is Prakriti. We develop ways of
thinking, attachments to our ideas, we see we are male or female, large or small, and
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somehow these things become our identity. The inability to see the difference between
our essential nature (Purusa) and everything else (Prakriti) is called Avidya, or
ignorance. How do we overcome this fundamental ignorance? Patanjali says the only
way to see the difference between our witnessing consciousness and everything that
consciousness perceives is to create stillness. Like a calm lake with no waves or
ripples, in that stillness we can again see our essential nature, undisguised by the
movements of the mind.
From the time of Yoga sutras, there was a period of great interaction and creativity in
yogic philosophy. Around the sixth century, Tantric Yoga was born. In the eight
century a teacher called Sankara formulated a non-dual (Advaita), school of Vedantic
philosophy.
Sankara looked back at the large and disparate collection of the
Upanishads and organized them in a way that made sense. Sankaras world view,
however, was still far from rosy. His belief was that, although there is only one reality,
because of our own ignorance, we superimpose limitation and separation onto what we
see, and like a man walking in the dark seeing a coiled rope and thinking it to be a
snake, we are deluded by our inability to see clearly. The only way to see clearly in the
darkness is to bring light, so in Sankaras view a thing can only be cured by its
opposite; darkness by light, ignorance by knowledge, and not by anything else. The
world of form and multiplicity is still not valued in and of itself in this philosophy; it is
seen as an illusion.
The practice of Tantra yoga evolved over a period of centuries, and found its best
articulation in the school of Kashmir Saivism around the eighth century C.E. Tantra
Yoga, evolving when it did, had the benefit of centuries and centuries of development
of Yoga philosophy and therefore was able to look back and weave the previous
knowledge into a more sophisticated tapestry to explain human existence. Tantra
agrees with the non-dual philosophy of Sankaras Vedanta but asks the question If
there is only one reality, what then is this thing called ignorance? Vedantic philosophy
cannot answer this question since ignorance, to Sankara, is not a thing in itself, but
simply the absence of knowledge. Tantras answer is that if there is only one
Consciousness, it has to follow that anything happening (or appearing to happen) to
that Consciousness has to be an operation of that Consciousness itself. So the reason
we see multiplicity, or diversity of form, even though there is only one ultimate reality
is that this is what that Consciousness has done providing a simple and elegant
answer to the question. Therefore, we as human beings are seen in Tantric philosophy
as a condensation in time and space of this ultimate Reality. As a representation of
ultimate Consciousness, every human being contains within themselves the full
splendor and full power of supreme Consciousness. The practice of Yoga is ultimately,
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one of remembrance. We dont have to run from the world. The world is precisely the
place where our Yoga takes place.
Simple Way
-
Veda (1200 BCE) sacred scripture as revealed wisdom in forms of poems or

hymns based on mystical visions, ecstasies, and insights.
The Bhagavad Gita (2500 years ago) it is embedded in one of Hindu epics,
Mahabharata, mystical author Vyasa weaved spiritual teaching in the account
of events leading up to the 18-day war itself and aftermath.
Yoga Sutra (1800 years ago) Classic form of yoga
Adi Shankaracharya (1000 years ago) Founder of 10 Ashrams in India.
Hatha Yoga Pradipika (14th century by Svatmarama)
Gurukula System
In India, in ancient times students to live, work and study with their teacher. Guru
means teacher and kula means home. At the age of 7; students goes to the
teachers home and study with him for next 12 years. During that period of time they
will be helping the teacher and his wife with all kinds of homely works as a Karma
Yoga. One might be asked to tend the gurus cattle, another to chop wood, or anything
else which needed doing for the family and school to survive.
Our teacher training is based on this training tradition; as intensive course.
Four Ashrams of Life (Four stages of life)
Brahmacharya - The celibate student time of youth is for learning the foundation of
lifestyle. The focus is on healthy, positive training and discipline, learning about
spiritual, community, and family life
Grihastashram - The householder phase of life is when one lives with spouse and
children, fulfilling worldly interests and duties. It is a time of giving, living, learning,
and loving in family and community. Religious or spiritual practices are done in the
context of worldly life and service to others.
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Vanaprasta - This is a time for shifting focus more towards more inner spiritual
practices of meditation, contemplation, and prayer. Relationships with grown children
and community are more in the role of a matured mentor. Lifestyle is more simplified,
and the couple may retreat to a quieter place for deeper practices.
Sanyas:- The elder person now retreats from active involvement in all worldly goals,
seeking only spiritual goals in this final phase. No longer having political, professional,
or social engagements, there is a further shift towards being an elder teacher of
spiritual knowledge.
Introduction to Vinyasa Yoga
Vinyasa Yoga is an approach that is distinct in its emphasis upon the intelligent linking
together of yoga postures (asanas) in sequences that systematically and seamlessly
integrate the external movements of the body with the internal action of the breath.
Vinyasa yoga seems to have expounded upon traditional hatha yoga by placing
extraordinary emphasis upon how one gets into and out of the asanas. Rather than
merely settling straight away into an asana to hold it for an extended period of time,
one works from one asana to the next by sequencing them in a logical fashion that is
physiologically sound and that meets the goals of the practice. Vinyasa Yoga creates a
wide space between inhalations and exhalations which increase the physical and mental
flexibility.
The word vinyasa is derived from the suffix -nyasa (to place, to put) and the prefix vi(which can mean either "divergent/apart" or "special"). Thus one might interpret the
literal meaning of vinyasa as "set within special parameters," or as "variations within
parameters." This is a clear and handy definition, and in essence, vinyasa yoga is all
about variations within parameters.
Introduction to Yogis/ Teachers
SWAMI SIVANANDA SARASWATI
Swami Sivanandas life was a radiant example of service to
humanity, both during his years as a doctor and later as a worldrenowned sage and jivanmukta. To service all, to love all, to mix
with all and to see God in all beings were the ideals that he taught
and lived by.
Born on September 8, 1887, to an illustrious family in Tamil Nadu,
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South India, he displayed spiritual tendencies even as a young boy. Although funloving and mischievous, he was also loving and generous. He had a natural flair for a
life devoted to the study and practice of Vedanta, along with an inborn eagerness to
serve, and an innate feeling of unity with all. Though born into an orthodox family, his
piety was balanced by an unusual broad-mindedness and lack of prejudice. Even as a
young man, his driving force was the service of humanity. For this reason, he became
a medical doctor. He served the poor in Malaysia for many years. He also edited a
health journal and wrote extensively on many health issues, but felt that this was not
enough. It was divine dispensation and Gods blessing that this doctor of body and
mind gave up his medical career and took to a life of renunciation. He returned to
India and spent a year wandering before settling in Rishikesh, Himalayas in 1924.
There he practiced intense austerities. The young man found his guru, Swami
Vishwananda, and was initiated into sannyas, with the name of Swami Sivananda
Saraswati.
In 1932, he started the Sivananda Ashram; in 1936 the Divine Life Society was born.
The Yoga Vedanta Forest Academy was organized in 1948. Dissemination of spiritual
knowledge and the training of people in Yoga and Vedanta was his aim.
Swami Sivanandas teaching crystallized the basic tenets of all religious combining all
yoga paths into one the Yoga of Synthesis. This he summed up with Serve, Love,
Give, Purify, Meditate, Realize. His own life was a shining example of the ideal of
selfless service, of karma yoga. To Swami Sivananda, all work was sacred, no task was
too menial. He searched tirelessly for opportunities to serve and help others, never
postponing what needed to be done.
Swami Sivananda was the author of two hundred books, which spread his message of
love and service. He had disciples around the world, belonging to all nationalities,
religions, and creeds. Swami Sivananda entered mahasmadhi (left his physical body) on
July 14, 1963.
SWAMI VISHNU-DEVANANDA
A close disciple of Swami Sivananda, Swami Vishnu-devananda
born in Kerala, South India on December 31, 1927. After a short
career in the army, he accidently came to know of the teachings
of Swami Sivananda through a copy of Sadhana Tattwa (spiritual
instructions) which began An ounce of practice is worth tons of
theory. Practice yoga, religion and philosophy in daily life and
attain Self-realisation. This impressed him so much that he went
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to Rishikesh to meet his Master. There he had an intense experience that changed his
life.
Swami Vishnu-devananda travelled throughout North America, teaching yoga and
observing the western life style. He established the first Sivananda Yoga Vedanta
Centre in Montreal. The first yoga camp, in 1961, was at the summer home of some
students.
Author of the long time bestselling The Complete Illustrated Book of Yoga, Swami
Vishnu devananda was recognized as a world authority on hatha and raja yoga. His
other books are: Meditation and Mantras, A commentary on the Hatha yoga pradipika,
and Karma and disease.
SHRI TRIMULAI KRISHNAMACHARYA (Father of Modern Hatha Yoga)
Professor Shri T. Krishnamacharya is considered to be the grandfather of modern Yoga.
He was born on November 18th 1888 in the village of Muchukundapuram in the state
of Karnataka India.
Shri Krishnamacharya's lineage can be traced to the Yogi
Nathamuni who was a ninth century South Indian saint. Nathamuni
is renowned for two great works in Sanskrit and Yoga, the
Nyayatattva and the Yoga Rahasya. Krishnamacharyas initial
education was under his father who taught him the Vedas and the
other religious texts. He lost this precious guidance at the age of
ten when his father died. The entire family then moved to Mysore
to join his grandfather who was the head of the Parakala Math. It is
here that he studied Sanskrit grammar, Vedanta and Tarka (logic)
under the religious Guru to the Maharaja of Mysore. Over the subsequent years
Krishnamacharya learned all six of the traditional schools of Hindu philosophy. He
became renowned for his ability to cite passages from all the texts at will and won
great praise for his insight and knowledge.
In his early adult years Krishnamacharya made a long pilgrimage through northern
India, eventually finding his way to Tibet and the village of Mansarovar. There he met
his Guru, Ramamohana Brahmachari and after prostrating and declaring his dedication
was told he could stay. He was then introduced to his teachers wife and three children.
Krishnamacharya lived with his teacher for seven and a half years learning Asana and
Vinyasa practice, Yoga therapy, Pranayama and Yoga philosophy. Upon leaving his
Guru, Krishnamacharya was told two things Get married and teach Yoga. It was after
practicing for over 25 years that he began to teach.
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Krishnamacharya was offered a position in Mysore by the Maharaja Krishna Rajendra

Wodeyar to set up a Yoga program at the Jaganmohan palace. He accepted, apparently
despite numerous offers elsewhere, mainly to be closer to his family of origin. It was
from this location that he taught many students including K.P Jois and B.K.S Iyengar. In
1925 he married Namagiriamma and through this union his family grew to include six
children. Shortly after India obtained its independence the newly placed local
government was forced to close the school down due to insufficient funding.
Krishnamacharya and his family then relocated to Madras in 1950.
It is through Krishnamacharyas teachings that the systems of Ashtanga Yoga (K.P.
Jois), Iyengar Yoga (B.K.S. Iyengar) and Vini Yoga (T.K.V. Desikachar) were each
developed. In the early years at the Jaganmohan palace Krishnamacharya taught the
Vinyasa Krama method; the linking of postures together in sequence by numbers. This
has since been called Ashtanga Vinyasa Yoga by Shri K.P. Jois. It has been said that
Krishnamacharya's understanding of the Vinyasa method was confirmed through his
discovery of a copy of Rishi Vamana's Yoga Korunta at Calcutta University. As there is
no written documentation to verify this, the exact knowledge of the Yoga Korunta
passed with Krishnamacharya.
Shri T. Krishnamacharya's style of teaching Yoga changed over time. He used the
Ashtanga Vinyasa method early on in his teaching years, though apparently he also
always focused on the individual needs of the student. He believed that creating
personal programs and teaching them on a one-on-one basis was the most beneficial
and therapeutic way a student could practice Yoga. By taking into account the
practitioners life (age, body type, family responsibilities and profession) a unique
system of Yoga was developed for each student. Creating an individual program
allowed Krishnamacharya to apply his understanding of all his life's research into a well
rounded Yoga program that included Pranayama, Asana, meditation, chanting and the
study of scriptures.
Krishnamacharya's legacy should also honour the love and devotion he had for his
family. He was offered the position of Head Swami of the Parakala Math but he chose to
decline. His reply to each of the three times that he was asked was that he wished to
spend time with his family. Krishnamacharya passed away in 1989 at the age of onehundred. His later teachings continue to be taught by his son and grandson in Madras
India.
SHRI KRISHNA PATTABHI JOIS
Shri. K. P. Jois is the founder of Ashtanga Vinyasa Yoga. He was born on the full moon
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of July 1915, in the small village of Kowshika near Hassan in the

state of Karnataka India. In 1927 Shri T. Krishnamacharya came to
K.P. Jois school to give a Yoga demonstration. This meeting was
the spark which fired twelve year old Jois passion for Yoga. He
began his studies of Yoga with Krishnamacharya in 1930 and
continued to be his student until 1945. Shri K. P. Jois' formal
education also began in the year 1930 at the Mysore Maharaja
Sanskrit College where his studies included Sanskrit Sahitya Veda
and Advaita Vedanta. In 1937 he was elected Professor and Head of Department of
Yoga at the Sanskrit College and remained in this position until 1973. He married
Savitramma in June 1937, a love match, when he was 22 years old.
In 1948 Shri K. Pattabhi Jois established the Ashtanga Yoga Nilayam in the suburb of
Lakshmipurum in Mysore to practice, refine and teach the Ashtanga Vinyasa method.
For over fifty years he taught classes from the small downstairs room of his house. It
was from this room that the phrase "Mysore-style" was born.
BKS IYENGAR
Yogacharya B.K.S.Iyengar (Guruji) is a living legend who has taught yoga in unique way
to all his students. He finds the meaning of the yoga sutras by his
practical search and regular practice of yoga. Thus, he has helped all
to experience the wisdom of the yoga sutras. His style of teaching
yoga is called "Iyengar Yoga" and is now being followed by certified
teachers across the world.
Bellur Krishnamachar Sundararaja (BKS) Iyengar was born on
December 14, 1918. His father Sri Krishnamachar was a school teacher
and therefore Guruji has all his father's qualities even at this age. Guruji was a victim of
malaria, typhoid and tuberculosis in his childhood.
At the age of 16, he was introduced to yoga by his Guru Sri T. Krishnamacharya. At the
age of 18, he was sent to Pune, Maharashtra by his guru to teach and preach yoga as
he knew a little of English. This missed his opportunity to learn a lot about yoga
directly from his guru.
Guruji was a sincere and committed practitioner. His own practice helped him to
explore and achieve perfection in yoga asanas. This is reflected in his teachings all over
these years
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SRIVATSA RAMASWAMI
Ramaswami was a student of the father of modern yoga, Krishnamacharya, and studied
under him for 33 years, from 1955 until 1988 shortly before
Krishnamacharya's passing. He is Krishnamacharya's longeststanding student outside of Krishnamacharya's immediate family .
Ramaswami has published several books, including The Complete
Book of Vinyasa Yoga (2005) which attempts to convey the full
extent of Krishnamacharya's asana teachings. Ramaswami
explains in the introduction to his book that many of the famous
modern schools of yoga teach only a subset of Krishnamacharya's
body of knowledge. The book presents what he calls Vinyasa Krama (Sanskrit for tool)
yoga.
He continues by saying that to teach a fixed style of yoga, or emphasise only fixed
asana sequences, diverges enormously from Krishnamacharya's style of adapting what
he taught to each student. In this analysis, Krishnamacharya was a different teacher for
every student, adapting to become the teacher that the student needed. Ramaswami is
a registered Experienced 500 hr level Yoga Master with Yoga Alliance. He offers
Teacher Training Programs at Loyola Marymount University in Los Angeles and other
places around the World.
T.K.V. DESIKACHAR
TKV Desikachar is the son and primary student of Sri Tirumalai Krishnamacharya, a
prominent yogi credited with being a driving force behind the
resurgence of Hatha yoga in recent decades.
TKV Desikachar started his career as a civil engineer. Inspired by his
father's teachings on Yoga in Madras (now Chennai), he left his
engineering career and became a student of his father in the sixties. In
1976, along with A.G. Mohan, another long-time student of Sri
Krishnamacharya, he established Krishnamacharya Yoga Mandiram
(KYM), to propagate the teachings of his father and teacher. The KYM
is now a leading institute of Yoga and Yoga Studies based in Chennai, India. Together
with his son Kausthub Desikachar, TKV Desikachar founded the Krishnamacharya
Healing and Yoga Foundation (KHYF) on January 1, 2006. KHYF is committed to
spreading the holistic yoga teachings of Sri T Krishnamacharya.
Today, TKV Desikachar is known and respected the world over as an authority on Yoga.
His style of teaching encompasses a broader spectrum than many more famous schools
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of yoga, which focus more heavily on asana practice than Krishnamacharya's more
versatile and adaptive approach. This approach was briefly termed viniyoga but
Desikachar abandoned the term, preferring a more anonymous and brand-free
approach to his father's teachings of asana and pranayama to various needs
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Five points of Yoga

These five points are arranged by Swami Vishnu Devananda where the wholesome of
the Yoga practices compressed into this Five Points. They are,
Proper Exercises Asana
Proper Breathing Pranayama
Proper Relaxation Savasana
Proper Diet - Vegetarian
Positive Thinking Vedanta & Dhyana (Meditation)
These five principles constitute the essence of the teachings of the Yoga completely.
To clarify the science of Yoga and make it accessible to the majority of seekers, Swami
Vishnu-devananda extracted its essence and presented it in these universal principles
for physical and mental health as well as spiritual growth. Our physical body is like a
vehicle which carries the soul towards the perfection or salvation.
1.
Proper Exercise Asana:- Our body is like a vehicle which need care and need
maintenance with all the routines in a regular period of time. Especially the vehicles
need a good lubrication in their machinery parts to avoid the friction and overheating.
Same is in our body, we have to keep our joints synovial fluid eyes wet and keep the
muscles flexible. Many of the exercises help to move the joints and muscles to create a
good blood circulation around the body to maintain the flexibility in there. But, many
of the exercises will use the specific joints of muscles more than the other parts which
create again malfunctioning. There is the importance of Yoga asana comes. Yoga
Asana are arranged in a way which are very gentle to move the joints and muscles in a
specific way to create more awareness; blood circulation with deep breaths.
2.
Proper Breathing Pranayama:-
Each breath take us one step near to
death, this is the first thing which make us remember when think about the breath. A
vehicle needs a battery to run the vehicle to charge always. Our battery is our lungs
and breath. Yoga teaches us how to use the lungs their maximum capacity and how to
control the breath. Proper breathing should be deep, slow and rhythmical. This
increases vitality and mental clarity.
3.
Proper Relaxation Savasana:-
Long before the invention of cars, planes,
telephones, computers, freeways and other modern triggers of stress, the Rishis (sages
or seers) and Yogis of yore devised very powerful techniques of deep relaxation. As a
matter of fact, many modern stress-management and relaxation methods borrow
heavily from this tradition. By relaxing deeply all the muscles the Yogi can thoroughly
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rejuvenate his nervous system and attain a deep sense of inner peace. Most of the
disease affect mentally first before it affect physically. A relaxed person keeps always
his mind and body relaxed that help the body to recharge completely.
4.
Proper Diet Vegetarian:-
A vehicle need the proper fuel to keep the engine
efficiency and durability; same is our body and mind. What we eat, what we are; that
sentence make a lots of sense in our behavior and habitual too. Besides being
responsible for building our physical body, the foods we eat profoundly affect our
mind. For maximum body-mind efficiency and complete spiritual awareness, Yoga
advocates a lacto-vegetarian diet. This is an integral part of the Yogic lifestyle.
5.
Positive Thinking Vedanta & Dhyana:-
Same as a vehicle need a good driver,
here we need a soul which can recognize the difference of evil and pure mind. Here is
the most important point of all, we become what we think. Thus we should exert to
entertain positive and creative thoughts as these will contribute to vibrant health and a
peaceful, joyful mind. A positive outlook on life can be developed by learning and
practicing the teachings of the philosophy of Vedanta. The mind will be brought under
perfect control by regular practice of meditation.
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PHILOSOPHY, LIFE STYLE

&
ETHICS
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Paths of Yoga
Four main branches of yoga are
- Karma Yoga the path of action / selfless service
- Bhakti Yoga the path of devotion or path of love
-Raja Yoga the path of mind / scientific approach
- Jnana Yoga the path of knowledge / philosophical approach
Ashtanga Yoga (Eight limbs of Yoga)

1. Yama: (Principles or moral code)
-
Ahimsa - A principle of non-violence
Satya - A principle of Truthfulness
Asteya - A principle of non stealing
Brahmacharya - Continence / celibacy
Aparigah - A principle of non-hoarding or non possessiveness
2. Niyama: (Personal Disciplines)

- Saucha Purity
- Santosh Contentment
- Tapas Endurance
- Swadhyaya- Self study
- Eshwar Pranidhan- Dedication
3. Asana: (Yoga Postures / positions) A stable and comfortable posture which
helps attain mental equilibrium.
4. Pranayama: (Yoga Breathing) Extension and control of breath.
5. Pratyahara: (Withdrawal of Senses) A mental preparation to increase the power
of mind.
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6. Dharana: (Concentration on Object) Concentration of mind on one object and

its field.
7. Dhyana: (Meditation) With drawing mind from all external objects and Focusing
it on one point andmeditating on it.
8. Samadhi - (Salvation) State of Super bliss, joy and merging individual
consciousness in to universal consciousness. Union between Jivatman and
Paramatman. Union of Shiva and Shakti in Sahasrara Chakra (the top of the head).
Realizing the Bramhan (pure consciousness) or Realization of God is the ultimate
achievement of Human Birth.
Karma and Incarnations
The twin beliefs of karma and reincarnation are among Yoga's many jewels of
knowledge. Others include dharma or our pattern of religious conduct, worshipful
communion with God and Gods, the necessary guidance of the Sat Guru, and finally
enlightenment through personal realization of our identity in and with God. So the
strong-shouldered and keen-minded rishis knew and stated in the Vedas.
And these are not mere assumptions of probing, brilliant minds. They are laws of the
cosmos. As God's force of gravity shapes cosmic order, karma shapes experiential
order. Our long sequence of lives is a tapestry of creating and resolving karmaspositive, negative and an amalgam of the two. During the succession of a soul's livesthrough the mysteries of our higher chakras and God's and Guru's Grace-no karmic
situation will arise that exceeds an individual's ability to resolve it in love and
understanding.
For, as we exist now is a sum total of all our past lives. In our present moment, our
mind and body state is the cumulative result of the entire spectrum of our past lives.
So, no matter how great the intellectual knowing of these two key principles, it is how
we currently live that positively shapes karma and unfolds us spiritually. Knowing the
laws, we are responsible to resolve blossoming karmas from past lives and create
karma that, projected into the future, will advance, not hinder, us.
Karma literally means "deed or act," but more broadly describes the principle of cause
and effect. Simply stated, karma is the law of action and reaction which governs
consciousness. In physics-the study of energy and matter-Sir Isaac Newton postulated
that for every action there is an equal and opposite reaction. Push against a wall. Its
material is molecularly pushing back with a force exactly equal to yours. In
metaphysics, karma is the law that states that every mental, emotional and physical act,
no matter how insignificant, is projected out into the psychic mind substance and
eventually returns to the individual with equal impact.
The akashic memory in our higher chakras faithfully records the soul's impressions
during its series of earthly lives, and in the astral/mental worlds in-between earth
existences. Ancient yogis, in psychically studying the time line of cause/effect,
assigned three categories to karma. The first is sanchita, the sum total of past karma
yet to be resolved. The second category is prarabdha, that portion of sanchita karma
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being experienced in the present life. Kriyamana, the third type, is karma you are
presently creating. However, it must be understood that your past negative karma can
be altered into a smoother, easier state through the loving, heart-chakra nature,
through dharma and sadhana. That is the key of karmic wisdom. Live religiously well
and you will create positive karma for the future and soften negative karma of the past.
Truths and Myths About Karma
Karma operates not only individually, but also in ever-enlarging circles of group karma
where we participate in the sum karma of multiple souls. This includes family,
community, nation, race and religion, even planetary group karma. So if we,
individually or collectively, unconditionally love and give, we will be loved and given to.
The individuals or groups who act soulfully or maliciously toward us are the vehicle of
our own karmic creation. The people who manifest your karma are also living through
past karma and simultaneously creating future karma. For example, if their karmic
pattern did not include miserliness, they would not be involved in your karma of
selfishness. Another person may express some generosity toward you, fulfilling the
gifting karma of your past experience. Imagine how intricately interconnected all the
cycles of karma are for our planet's life forms.
Responsibility resolving karma is among the most important reasons that a Sat Guru is
necessary in a sincere seeker's life. The Guru helps the devotee to hold his mind in
focus, to become pointedly conscious of thought, word and deed. Without the guidance
and grace of the Guru, the devotee's mind will be splintered between instinctive and
intellectual forces, making it very difficult to resolve karma. Only when karma is wisely
harnessed can the mind become still enough to experience its own superconscious
depths.
Karma is also misunderstand as fate, an unchangeable destiny decreed long ago by
agencies or forces external to us such as the planet and stars, or Gods. Karma is
neither fate nor predetermination. Each soul has absolute free will Its only boundary is
karma. God and Gods do not dictate the experiential events of our lives, nor do they
test us. And there is no cosmic force that molds our life. Indeed, when beseeched
through deep prayer and worship, the Supreme Being and His great Gods may intercede
within our karma, lightening its impact or shifting its location in time to a period when
we are better prepared to resolve it. Hindu astrology, or Jyotisha, details a real relation
between ourselves and the geography of the solar system and certain star clusters, but
it is not a cause-effect relation. Planets and stars don't cause or dictate karma. Their
orbital relationships establish proper conditions for karmas to activate and a particular
type of personality nature to develop. Jyotisha describes a relation of revealment: it
reveals prarabdha karmic patterns for a given birth and how we will generally react to
them (kriyamana karma). This is like a pattern of different colored windows allowing
sunlight in to reveal and color a house's arrangement of furniture. With astrological
knowledge we are aware of our life's karmic pattern and can thereby anticipate it
wisely. Reincarnation: A Soul's Path to Godness
The soul dwells as the inmost body of light and superconscious, universal mind of a
series of nested bodies, each more refined than the next: physical, pranic, astral,
mental. In our conscious mind we think and feel ourselves to be a physical body with
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some intangible spirit within it. Yet, right now our real identity is the soul that is
sensing through its multiple bodies physical, emotional and mental experience.
Recognizing this as reality, we powerfully know that life doesn't end with the death of
the biological body. The soul continues to occupy the astral body, a subtle, luminous
duplicate of the physical body. This subtle body is made of higher-energy astral matter
and dwells in a dimension called the astral plane. If the soul body itself is highly
evolved, it will occupy the astral/mental bodies on a very refined plane of the astral
known as the Devaloka, "the world of light-shining beings." At death, the soul slowly
becomes totally aware in its astral/mental bodies and it predominantly lives through
those bodies in the astral dimension.
The soul functions with complete continuity in its astral/mental bodies. It is with these
sensitive vehicles that we experience dream or "astral" worlds during sleep every night.
The astral world is equally as solid and beautiful, as varied and comprehensive as the
earth dimension-if not much more so. Spiritual growth, psychic development, guidance
in matters of governance and commerce, artistic cultivation, inventions and discoveries
of medicine, science and technology all continue by astral people who are "in-between"
earthly lives. Many of the Veda hymns entreat the assistance of devas: advanced astral
or mental people. Yet, also in the grey, lower regions of this vast, invisible dimension
exist astral people whose present pursuits are base, selfish, even sadistic. Where the
person goes in the astral plane at sleep or death is dependent upon his earthly pursuits
and the quality of his mind.
Because certain seed karmas can only be resolved in earth consciousness and because
the soul's initial realizations of Absolute Reality are only achieved in a physical body,
our soul joyously enters another biological body. At the right time, it is reborn into a
flesh body that will best fulfill its karmic pattern. In this process, the current astral
body-which is a duplicate of the last physical form-is sluffed off as a lifeless shell that
in due course disintegrates, and a new astral body develops as the new physical body
grows. This entering into another body is called reincarnation: "re-occupying the flesh."
During our thousands of earth lives, a remarkable variety of life patterns are
experienced. We exist as male and female, often switching back and forth from life to
life as the nature becomes more harmonized into a person exhibiting both feminine
nurturing and masculine intrepidness. We come to earth as princesses and presidents,
as paupers and pirates, as tribals and scientists, as murderers and healers, as atheists
and, ultimately, God-Realized sages. We take bodies of every race and live the many
religions, faiths and philosophies as the soul gains more knowledge and evolutionary
experience.
Therefore, the Hindu knows that the belief in a single life on earth, followed by eternal
joy or pain is utterly wrong and causes great anxiety, confusion and fear. Hindus know
that all souls reincarnate, take one body and then another, evolving through experience
over long periods of time. Like the caterpillar's metamorphosis into the butterfly, death
doesn't end our existence but frees us to pursue an even greater development.
Understanding the laws of the death process, the Hindu is vigilant of his thoughts and
mental loyalties. He knows that the contents of his mind at the point of death in large
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part dictate where he will function in the astral plane and the quality of his next birth.
Secret questionings and doubt of Hindu belief, and associations with other belief
systems will automatically place him among like-minded people whose beliefs are alien
to Hinduism. A nominal Hindu on earth could be a selfish materialist in the astral
world. The Hindu also knows that death must come naturally, in its own course, and
that suicide only accelerates the intensity of one's karma, bringing a series of
immediate lesser births and requiring several lives for the soul to return to the exact
evolutionary point that existed at the moment of suicide, at which time the stillexisting karmic entanglements must again be faced and resolved.
Life's real attainment is not money, not material luxury, not sexual or eating pleasure,
not intellectual, business or political power, or any other of the instinctive or
intellectual needs. These are natural pursuits, to be sure, but our divine purpose on
this earth is to personally realize our identity in and with God. This is now called by
many names: enlightenment, Self-Realization, God-Realization and Nirvikalpa Samadhi.
After many lifetimes of wisely controlling the creation of karma and resolving past
karmas when they return, the soul is fully matured in the knowledge of these divine
laws and the highest use of them. Through the practice of yoga, the Hindu bursts into
God's superconscious Mind, the experience of bliss, all-knowingness, perfect silence.
His intellect is transmuted, and he soars into the Absolute Reality of God. He is a jnani,
a knower of the Known. When the jnani is stable in repeating his realization of the
Absolute, there is no longer a need for physical birth, for all lessons have been learned,
all karmas fulfilled and Godness is his natural mind state. That individual soul is then
naturally liberated, freed from the cycle of birth, death & rebirth on this planet. After
Moksha, our soul continues its evolution in the inner worlds, eventually to merge back
into its origin: God, the Primal Soul.
Every Hindu expects to seek for and attain moksha. But he or she does not expect that
it will necessarily come in this present life. Hindus know this and do not delude
themselves that this life is the last. Seeking and attaining profound spiritual relizations,
they nevertheless know that there is much to be accomplished on earth and that only
mature, God-Realized souls attain Moksha.
Brahman, Brahma and the Three Gunas
Brahman - is the infinite, Uncaused, Eternal, Supreme Reality of vedanta philosophy. It
is said to be beyond all qualities or attributes; beyond subject and object; to be the
source of Being, Intelligence, and Bliss (Sat, Chit, Ananda). Brahman is the screen onto
which the cosmic drama (Maya) is projected. It is the upholder of the drama (creation),
but it remains unaffected by it.
Brahman cannot be defined or known by any process of the intellect. To define is to
confine; as Brahman is the Absolute, what could there be to confine it?
The great non-dualistic philosopher Shankaracharya stated categorically that Brahma
Satyam (Brahman is real). Jagat Mitya (The universe is unreal). Jivo Brahmaiva Napara
(Brahman and Atman are one) With his masterful statement, Only that is real that
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does not change nor cease to exist, he points out the complete unreality of the
universe and all things within it.
Atman is the Absolute Consciousness in the individual. It is one with Brahman, and
unchanging, without limitations. Although Brahman and Atman are identical terms,
Brahman refers to the Absolute when seen in the whole universe, while Atman refers to
the Absolute when seen in the individual.
Upadhi, Maya and Avidya
The upadis, or limiting adjuncts, are that which veil the consciousness. The upadhis
are the body and mind. Maya manifests in the individual in the form of avidya
(ignorance). Avidya makes us forget that we are the Self (Atman), and we identify with
the upadhis. The self identifying with the upadhis is called Jiva. Jiva believes itself to
be bound and limited by the upadhis, and consequently suffers. Jiva will have to be
born and reborn again until realizing his true nature (Atman) again.
Ishwara, Jiva
Brahman associated with Maya is called Ishwara, or saguna Brahman. This corresponds
to the personal God of the various religions. According to non-dualistic vedanta,
Ishwara is one step below Brahman.
His is, however, the highest symbol or
manifestation of Brahman in the relative world.
Ishwara represents the highest concept a human mind can hold and the human heart
can love, said Swami Vivekananda. Ishwara is endowed with such qualities as
omniscience, omnipresence, universal lordship, and unlimited power.
Brahman cannot be described by any specific attribute. It is, therefore, Ishwara and not
the pure Brahman, who, in his different aspects is called Creator (Brahma), Preserver
(Vishnu), and Destroyer (Siva) of the universe. From the standpoint of pure Brahman,
there is no creation; hence, none of the attributes ascribed to Ishwara apply to
Brahman. Just as gold without dross cannot bhe used for ornaments, so pure brahman,
without the dross of Maya, cannot creat the universe. Ishwara is, as it were, a
corruption or deterioration of Brahman.
Within the teachings of Christianity, we find references to the Brahman and Ishwara.
There is God (Ishwara) and above this is the Godhead (Brahman), states Eckhart, God
acts; Godhead does not. The Bhagavad Gita describes Ishwara as Standing equally in
all beings. Ishwara, then, is the personal God; the God to whom we all pray. Brahman
is above and outside all mental concepts. It cannot be objectified.
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Brahma
Brahma is the creative aspect of the Hindu Trinity (the others being Vishnu, the
Preserver, and Siva, the Destroyer). These three aspects considered together are called
Ishwara. Other names employed for Brahma, Hiranyagarbha, Prajapati, Cosmic Mind,
Sutratma.
Three Gunas
Maya (illusion), or Prakriti, is said to consist of the three gunas (qualities): Sattva, Rajas,
and Tamas. The three gunas have been compared to three strands which constitute
the rope of Maya (Illusion), which binds us to this illusory world. Maya has no
existence independent of the gunas. They are present in varying degrees in all objects
gross or subtle, including the mind, intellect and ego. The gunas can be seen as
operating at the physical, mental and emotional levels. Everything within this universe
of Maya is composed of the three gunas.
At the end of a cycle, when the universe is drawn back into a state of nonmanifestation (Night of Brahman), the gunas are in a state of equilibrium. At this time,
Maya, in association with Brahman, exists as cause alone, without any of its
manifestations. Then, due to karmic factors, the equilibrium of the gunas is disturbed
and they begin to assert their individual characteristics. Different objects, subtle and
gross, come into existence. The tangible universe begins to manifest. This projection
of the manifested universe is known as The Day of Brahma.
Sattva manifests as purity and knowledge. Rajas manifests as activity and motion.
Tamas manifests as inertia and laziness. These three qualities of nature always exist
together. There cannot be pure Sattva without Rajas and Tamas, nor pure Rajas
without Sattva and Tamas, nor pure Tamas without Sattva and Rajas. The difference
between one being and another lies in the various preponderances of the gunas. As
long as a persona is attached to any of the gunas, he remains in bondage. Even the
gods and angels are under the influence of them; the gods encompassing a
preponderance of Sattva, humans of Rajas, and sub-human beings of Tamas. Sattva
binds a person with attachment to happiness. Rajas binds with attachment to activity,
and Tamas with attachment to delusion. Brahman alone stands above the three gunas,
and is untouched by Maya.
Yoga represents the scientific approach to the attainment of truth by going beyond
nature and the gunas. The following story is often given to illustrate the three gunas.
The gunas may be compared to three robbers who waylay a man in a forest. Tamas,
one of the robbers, wants to destroy him. But, at the persuasion of Rajas, the second
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robber, he is bound hand and foot to a tree and relieved of all his treasures. After
some time, Sattva, the third robber, returns, frees the man from his bondage, takes
him gently out of the forest, and sets him on the highway leading to home. Then
Sattva takes leave of him because he too, being a robber, doesnot dare accompany the
man out of the forest, for fear of the police. Tamas wants to destroy a man. Rajas
binds him to the world, and robs him of his spiritual treasures. Sattva, too, must be
given up if the aspirant seeks total freedom. Truth lies beyond the three gunas.
As the three gunas exist in everything, there are also three types of religious people:
Sattvic peoples understanding of religion is not fanatical. They realize that Truth is
inherent in other religions as well as their own.
A rajasic religious person, however, thinks my God and my religion is the best, and
the only correct one. So you have religious sects fighting, not because of the religion,
but because of their rajasic, attitudes. I am a Christian and my God alone is real. I
am Hindu, and I workship Lord Krishna, and any worship other than to Lord Krishna is
no good. It means unless you worship my God, you wont go to heaven wherever
there is rajas, I-ness and my-ness are predominant. So the religon becomes very
fanatical. Fanatics is rajasic religion.
A tamasic person worships lower demoniac spirits; he may practice black magic.
Samkhya Philosophy:
Sivananda Yoga TTC Manual
According to Samkhya, there are an infinite number of purushas each of which is

existent, eternal, and sentient. When Purusha comes into contact with prakriti, purusha
throws its reflection on prakriti, and the power of purusha (maya) infuses prakriti,
disturbing the equilibrium of its three gunas.
The three gunas (elements) of prakriti, when agitated by maya, which is the power of
purusha, enter into different permutations and combinations making the unmanifest
prakriti undergo an evolution into different manifest forms. In this process, Purusha
remains an unattached viewer of these changes, while Prakriti becomes the insentient
doer and enjoyer of the changes. Sattva, Rajas, and Tamas Gunas (or qualities) give rise
to the creations, which are called the 24 tattvas (categories of existence).
These are:
Sattva Gives Rise To:
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Buddhi = intelligence, discrimination, analysis

Ahamkara = the ego
Manas = the mind or the mental functions, builds perceptions, images, concepts
Chitta = the unconscious, memory bank
Rajas Gives Rise to Five Sense Organs (Jnanendriyas):
The ears and hearing
The skin and feeling
The eyes and seeing
The tongue and tasting
The nose and smelling
- And The Five Action Organs (Karmendriyas):
The mouth and speaking
The hands and handling
The bowels and excretion
The genitals and sexual activity
The feet and movement of the body
Tamas Gives Rise To Five Subtle Elements (Tanmatras):
Energy of vibration or sound (Sabda)
Energy of impact or touch (Sparsha)
Energy of light and form or form (Rupa)
Energy of viscous attraction or taste (Rasha)
Energy of cohesive attraction or smell (Gandha)
- And - The Five Gross Elements (Bhutas)
Ether, Air, Fire, Water, Earth
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HATHA YOGA
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ASANA
Standing Poses:- Standing postures provides a good basement knowledge about the
yoga postures and awareness. These postures are essential for developing body
awareness, muscular strength (especially in the legs) and balance. The entire body is
affected by the force of gravity and therefore has to work strenuously. Circulation is
encouraged as well as a balanced flow of prana. One good example of Standing pose
is the Mountain Pose (Tadasana). It is considered the origin of all other Yoga poses.
In general, Standing poses are the foundation of many poses. To find the proper
stance width (the distance between your feet) in your split leg standing poses; it is
helpful to start in a lunge, using that postures optimal placemen tof fee tas a
template to build the standing postures.
Reclining Poses:- These poses fall into two categories: Prone and Supine poses.
The prone poses are done facing the floor, either on the hands or knees or lying on
the stomach. They renjuvenate and energize the body and can be especially
strengthening for the arms and back. Supine poses ae done while lying on the back.
For the most part, these poses are more relaxing and restful. Reclining poses serve
mainly to stretch the abdomen and increase the mobility of the spine and hips, thus
opening the groin and strengthening the back, arms, and legs. The less strenuous of
these poses traditionally are done at the end of a practice session to cool down the
body and restore energy.
Backbends:- Backbends open the front of the body. Backbends invigorate and
encourage deep breathing. They open and energize the body and mind; they develop
courage and lifting depression. They open the chest, stimulate the nervous system,
strengthen the arms and shoulders and increase flexibility of the spine. Gravity and
habitual closure of the front body due to posture can round the back and close off
the front body, both physically, emotionally and causually (the realm of thought).
Backbending invigorates the nervous system and can help to release held emotions.
As these postures enliven the nervous system, time of the day should be considered
for intense backbend practice as they can create insomnia if practiced too late in the
evening.
Forward Bends:- These postures stretch the back of the body, closing the front,
where our organs of perception are oriented. The effects are generally more
introverted, soothing and calming to the nervous system. In order for a forward bend
to have a beneficial effect, the lower back should be slightly concave and the spine
extended, tipping the pelvis forward, before folding the torso forward. It may be
necessary to have students sit on a blanket to achieve this. If standing, keeping legs
firm and simply fold partway, with hands supported on legs. Forward bends improve
the blood circulation, aid digestion and calm the emotions. These stretch the lower
back and lengthen the hamstrings.
Twists:- Twist postures free, energize and balance the body. Sitting twists are the
most intensively increase the range of motion of the spine. Twists encourage the
internal organs to detoxify and are both somewhat invigorating and balancing to the
nervous system. They promote flexibility in the spine, hips and upper back thus
relieving backaches, headaches, and stiffness in the neck and shoulders. Twisting
postures are done after a series of sitting poses for forward bends, which gives the
hips and spine a proper warm-up. When done after backbends, they tend to relieve
any lower back discomfort. The most mobile part of the spine, the neck, will often
unconsciously move before the less mobile parts of the spine. Move the torso, both
left and right sides equally, into a twist and allow the chest to initiate the depth of the
posture. Keep a firm foundation throughout the twists.
Inversions:- Inverted postures reverse gravity, bringing fresh blood to the head and
heart, thus revitalizing the mind and the whole body. Being upside down literally
changes your point of view and reverse all process physically and mentally. Inversion
encourage circulation by allowing gravity to reverse the flow of blood. If a student
has high blood pressure, inversions such as headstand should be approached
cautiously. There is generally some fear connected to being upside down since it is
disorienting initially. Encourage students to move slowly into postures such as
headstand and avoid kicking up or throwing their legs against the wall.
Arm Balances:- Arm balances requiring courage, strength and stamina. Arm
balances are perhaps the most exhilarating class of postures. Because of their
intensity, they can often be attempted by muscling into them. A key point to
remember is that the entire body is active in an arm balance, providing stability and
distributing the work throughout the body, not just the arms.
Pranayama
"As long as there is breath in the body, there is life. When breath departs, so too
does life. Therefore, regulate the breath.' - Hatha Yoga Pradipika - Ch.2, S.3
Pranayama is the fourth limb of Ashtanga Yoga (eight limbs of Yoga). The word can
be explained in many ways through the beauty of Sanskrit language. But, comonly
Pranayama word can divide into two. Prana means, Vital Energy or Universal Energy
Or Life Force and Ayama, Control or Extension. Pranayama means, Extension of Vital
Force or Control of Prana.
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Prana and Pranayama

"It is difficult to explain Prana as it is to explain God. Prana is the energy permeating
the universe at all levels. It is physical, mental, intellectual, sexual, spiritual and
cosmic energy. All vibrating energies are prana. All physical energies such as heat,
light, gravity, magnetism and electricity are also prana. It is the hidden or potential
energy in all begins, released to the fullest extent in times of danger. It is the prime
mover of all activity. It is energy which creates, protects and destroys. Vigour,
power, vitality, life and spirit are all forms of prana.
According to the Upanishads, prana is the principle of life and consciousness. It is
equated with the real Self (Atma). Prana is the breath of life of all begins in the
universe. They are born through and live by it, and when they die their individual
breath dissolves into the cosmic breath. Prana is the hub of the Wheel of Life.
Everything is established in it. It permeates the life-giving sun, the clouds, the winds
(vayus), the earth (prthvi) and all forms of matter. It is being (sat) and non-being
(asat). It is source of all knowledge. It is the Cosmic Personality (the purusa) of
Samkhya philosophy. Therefore the Yogi take refuge in prana.
Prana is usually translated as breath, yet this is only one of its many manifestations in
the human body. If breathing stops, so does life. Ancient Indian sages knew that all
functions of the body were performed by five types of vital energy (prana - vayus).
These are known as prana (here the generic term is used to designate the particular),
apana, samana, udana and vyana. They are specific aspects of one vital cosmic force
(vital wind), the primeval principle of existence in all beings. God is one, but the wise
designate Him by various names, and so it is with prana.
Prana moves in the thoracic region and controls breathing.
It absorbs vital
atmospheric energy.
Apana moves in the lower abdomen and controls the
elimination of urine, semen and faeces. Samana stokes the gastric fires, aiding
digestion and maintaining the harmonious functioning of the abdominal organs. It
integrates the whole of the human bgross body. Udana, working through the throat
(the pharynx and the larynx), controls the vocal cords and the intake of air and food.
Vyana pervades the entire body, distributing the energy derived from food and breath
through the arteries, veins and nerves.
In Pranayama, the prana-vayu is activated by the inward breath and the apana- vayu
by an outward breath. Udana raises the energy from the lower spine to the brain.
Vyana is essential for the function of prana and apana as it is the medium for
transferring energy from the one to the other.
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There are also five subsidiary divisions known as Upapranas or Upavayus, namely,
Naga, Kurma, Krkara, Devadatta and Dhanamjaya. Naga relieves the pressure on the
abdomen by belching. Kurma controls the movements of the eye-lids to prevent
foreign matter entering the eyes; it also controls the size of the iris, thereby
regulating the intensity of light for sight. Krkara prevents substances passing up the
nasal passages and down the throat by making one sneeze or cough. Devadatta
causes yawning and induces sleep. Dhanamjaya produces phlegm, nourishes and
remains in the body even after death and dometimes inflates a corpse.
According to Ayurveda, vata, which is one of the three humours (dosa), is another
name of prana. Charaka Samhita explains the functions of vata in the same manner
as Yoga texts explain prana. The only perceptible expression of the functioning of
prana is felt in the movements of the lungs activated by inner energy, causing
respiration.
Light on Pranayama by BKS Iyengar
Shat Kriyas
Dhauti, bati, neti, trataka, nauli and kapalabhati; these are known as shatkarma or
the six cleansing processes.
These shatkarma which effect purification of the body are secret. They have
manifold, wondrous results and are held in high steeem by eminent yogis.
-Hatha Yoga Pradipika, Chapter2, Ver.22-23
Dhauti (Internal Cleaning)
There is no doubt that coughs, asthma, diseases of the spleen, leprosy and twenty
kinds of diseases caused by excess mucus are destroyed through the effects of dhauti
karma
- Hatha Yoga Pradipika, Chapter 2, Ver- 25
According to Gerand Samhita, Dhauti divided into four parts.
-
Antar Dhauti (Internal Dhauti)

Vatsara (Plavani)
Varisara (Shakha Prakshalana)
Vahnisara (Agnisara Kriya)
Bahiskrita (Rectal Cleaning)
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Danta Dhauti(Teeth Dhauti)

Jihva (Tongue)
Karna (Ear)
Kapalrandhra (Frontal Sinuses)
Chakshu (Eyes)
Hrid Dhauti (Cardiac Dhauti)

Vastra (Cloth)
Danda (Stick)
Vaman (Kunjal & Vyaghra Kriya)
Moola Sadhana (Rectal Cleaning)
Basti (Large Intestine Cleaning)

-
Jala Basti (Water Basti)
Sthala Basti (Dry Basti)
Neti (Nasal Cleaning)

-
Jala Neti (Water Neti)
Sutra Neti (Thread Neti)
Ghrita Neti (Ghee Neti)
Dugdha Neti (Milk Neti)
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Trataka (Steady Gazing)

-
Antar Trataka (Internal Gazing)
Bahir Trataka (External Gazing)
Nauli (Abdominal Churning)

-
Dkshina Nauli (Right Nauli)
Vama Nauli (Left Nauli)
Madhyama Nauli (Middle Nauli)
Nauli Chalana (Nauli Churning)
Kapalabhati
Kapala means, skull and Bhati means, shinning. This is a process uses to cleans the
lungs and to strengthen the fire element. Same as cleaning the carburetor of a car by
forced air, here we cleans the lungs by pumping out the breath which allows the
blood oxygenated with the fresh air. This process helps to stimulate the front part of
the brain.
Mudras
Tasmaatsarvaprayatnena prabodhayitumeeshvareem
Brahmadvaaramukhe suptaam mudraabhyaasam samaacharet
Therefore the goddess sleeping at the entrance of Brahmas door should be
constantly aroused with all effort, by performing mudra thoroughly.
Hatha Yoga Pradipika (3.5)

The Sanskrit word mudra is translated as gesture or attitude. Mudras can be
described as psychic, emotional, devotional and aesthetic gestures or attitudes.
Yogis have experienced mudras as attitudes of energy flow, intended to lik individual
pranic force with universal or cosmic force. The Kularnava Tantra traces the word
mudra to the root mud meaning delight or pleasure and dravay, the causal form of
dru which means to draw forth. Mudra is also defined as a seal, short-cut or
circuit by-pass.
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Mudras are a combination of subtle physical movements which alter mood, attitude
and perception, and which deepen awareness and concentration. A mudra may
involve the whole body in a combination of asana, Pranayama, Bandha and
visualization techniques or it may be a simple hand position. The Hatha Yoga
Pradipika and other yogic texts consider mudra to be a yoganga, an independent
branch of yoga, requiring a very subtle awareness. Mudras are introduced after some
proficiency has been attained in asana, Pranayama and Bandha, and gross blockages
have been removed.
Asana Pranayama Mudra Bandha Sri Satyananda Saraswathi
Bandhas
Bandha means lock. This kind of lock, rather than closure, like the kind of lock a
key is needed to open, was actually a firming term. These locks are like an irrigation
ditch used to direct water to different parts of a field. Bandhas in the body are used
to direct energy both physically and energetically. Physically, the Bandhas work to
maintain the lift and tone of our internal organs. Energetically, they assist the
movement of prana, or energy, in the body. There are three main Bandhas used in
the Asana practice.
Bandhas (Asana Pranayama Mudra Bandha Swami Satyananda Saraswathi)
Traditionally, bandhas were classified as part of mudras, and were handed down by
word of mouth rom guru to disciple. The Hatha Yoga Pradipika deals with bandhas
and mudras together and the ancient tantric texts also make no distinction between
the two. Bandhas are extensively incorporated in mudra as well as Pranayama
techniques.
Their locking action, however, reveals them as a fundamentally
important group of practices in their own right.
The Sanskrit word Bandha means to hold, tighten or lock. These definitions
precisely describe the physical action involved in the Bandha practices and their effect
on the pranic body. The bandhas aim to lock the pranas in particular areas and
redirect their flow into sushumna nadi for the purpose of spiritual awakening.
Bandhas may be practiced individually or incorporated with mudra and Pranayama
practices. When combined in this way, they awaken the psychic faculties and form an
adjunct to higher yogic practices.
Bandhas and the granthis
There are four bandhas: jalandhara, moola, uddiyana and maha. The last of these is
a combination of the first three. These three bandhas directly act on the three
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granthis or psychic knots. Moola Bandha is associated with the brahma granthi,
uddiyana Bandha with Vishnu granthi and jalandhara Bandha with rudra granthi. The
granthis prevent the free flow of prana along sushumna nadi and thus impede the
awakening of the chakras and the rising of kundalini.
Brahma granthi is the first knot and it is associated with mooladhara and
swadhisthana chakras. It is linked with the survival instinct, the urge to procreate
and with deep, instinctive knowledge, awareness and desire. When brahma granthi
is transcended, the kundalini or primal energy is able to rise beyond mooladhara and
swadhisthana without being pulled back down by the attractions and instinctual
patterns of the personality.
The second knot is Vishnu granthi, associated with manipura and anahata chakras.
These two chakras are associated with the sustenance of the physical, emotional and
mental aspects of human existence. Manipura sustains annamaya kosha, the physical
body, governing the digestion and metabolism of food. Anahata sustains manomaya
kosha, the mental body, and the pranamaya kosha, the energy body. Once Vishnu
granthi is transcended, energy is drawn from the universe and not from the localized
centres within the human being.
The final knot is rudra granthi which is associated with vishuddhi and ajna chakras.
Vishuddhi and ajna sustain represent the transformation of an existing form, idea or
concept into its universal aspect. When rudra granthi is pierced, individuality is
dropped, the old ego awareness is left behind and the experience of unmanifest
consciousness emerges beyond ajna chakra at sahasrara.
Mula Bandha
Located between the anus and genitals, it is the perineal muscle for men. For women
its location is near the top of the cervix. The engagement of Muladhara is not a hard
contraction by force of the muscles surrounding it it is more subtle than that.
Mulabandha can be experienced by setting the thighs back, increasing lumbar
curvature in the spine, then allowing the tailbone to grow heavy, encouraging the
abdomen to tone and the base of the pelvis to lift.
Setting the thighs back sets the femur heads back and creates expansion in the
pelvic area.
Dropping the tailbone firms the buttocks flesh. The lower abdomen lifts from
the pubis to the navel.
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The synergy created by these two complimentary, yet opposing forces, creates
Mulabandha. Rather than a hardening or bearing down on the pelvic floor area, a lift
is created akin to drawing the last half-inch of a milkshake up a straw.
Uddiyana Bandha
Located a little below the navel, Uddiyana Bandha means flying upward referring to
its effect on prana. This second Bandha is best approached in the same manner as
Mulabandha, with a minimum of outer hardness or contraction. In the process of
performing this lock the centre of the solar plexus is drawn in and up and an
abdominal lift and tone takes place. In full expression it is performed by exhaling
fully and then drawing the lower belly inward and upward while lifting the diaphragm.
This level of Uddiyana Bandha would be used in the practice of exhalation retention in
Pranayama, but due to the inability to inhale while performing it to this level, simply
maintaining a stillness about three fingers below the navel allows space for the
diaphragm to drop during each inhalation. As the diaphragm drops, the breath is
encouraged to move into the side ribs, back and chest. On each exhalation the
abdominal muscles encourage a complete emptying of the lungs. The procedure
takes practice, and the subtleties of the relationship between breath and Bandhas
need to be explored experientially.
Jalandhara Bandha
This lock is created by lifting and rolling the shoulders back to first broaden and lift
the chest. Next the back of the head extends toward the sky and the chin itself
moves into the notch which is formed where the two clavicle bones meet. The lock
occurs spontaneously in some postures such as shoulder-stand, but is not used as
extensively as the other two locks.
Maha Bandha
Maha word meaning is great. This is combination of the Moola, Jalandhara and
Uddiyana Bandhas. This Bandha applies in a seated position after exhale completely;
apply Jalandhara, Uddiyana and Moola in that order. Hold the breath and bandhas as
long as possible; then when want to release it, release Moola, Uddiyana and
Jalandhara in the order.
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Yogic Anatomy
Chakras
Chakras are the centres of subtle, vital energy in the Sushumna nadi. They are
storage places for energy forces or centers of consciousness. These chakras have
corresponding centers in the spinal cord and the nerve plexus in the gross physical
body. Since the physical centres have a close relationship with astral centers, the
vibrations that are produced in the physical centers by prescribed methods have the
desired effects in the astral centers. It is a centre of subtle awareness and has a
specific feeling, tone, bliss or joy. It is, in effect, a storage place for energy forces. A
particular characteristic predominates at every chakra. There is a presiding deity in
each chakra. The seven principle chakras correspond to the seven lokas, astral or
mental planes.
Muladhara Chakra
Muladhara, at the base of the spine, has a square yellow mandal, respresenting the
Earth principle, with the bija Mantra LAM. The sound vibrations of the four crisoncoloured petals, vam, shhm, sham and sam. Brahma is the presiding deity. Here
Kundalini lies dormant until the brahma granthi (knot of Brahma), opened by rigorous
sadhana and intense purification, allows Her to rise. Meditation on Muladhara
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confers knowledges of the Kundalini, as well as the means of awakening Her.

bestows breath and mind control and knowledge of past, present and future.
It
Swadhishthana Chakra
Swadhishthana, in the genital area, controls the lower abdomen in the physical body.
Its element, Water, in a white crescent moon, has VAM as its bija Manthra. The six
vermillion petals are represented by bam, bham, mam, yam, ram and lam. Vishnu is
the presiding deity. Meditaion on Swadhishtanas crescent moon gives control over
the water element and confers psychic powers, intuitional knowledge and knowledge
of astral entities. Many impure qualities are annihilated.
Manipura Chakra
Manipura, at the navel, corresponds to the solar plexus. The red traiangular mandala
in its centre contains the element Fire with bija Mantra RAM. The ten petals, dark
purple like heavy rain clouds, contain dam, dham, nam, tam, tham, dam, dham, nam,
pam and pham. The presiding diety is Rudra (Siva). Concentration on Manipura
removes fear of fire and gives freedom from disease.
Anahata Chakra
In the heart region, Anahatas element, Air, is in a smoke coloured mandala. The six
pointed star has YAM as its bija. The twelve deep red petals contain kam, kham,
gam, gham, nam, cam, cham, jam, jham, nam, tam and tham. Isha is the presiding
deity.
Anahata sound, the primal vibration of Sabdabrahman, is heard here.
Meditation on Anahata chakra bestows pure qualities, cosmic love and various
psychic powers.
Vishuddha Chakra
Vishuddha, at the base of the throat, corresponds to the laryngeal plexus in the
physical body, as well as the fifth cosmic plane. Within a pure blue circle is its
element, Ether, with the bija HAM. The sixteen smokey purple petals contain the
Sanskrit vowels: am, am, im, im, um, um, rm, rm, lm, lm, em, aim, om, aum, am,
ahm. The presiding deity is Sadasiva. One who meditates on Vishuddha attains high
success, complete knowledge of the four vedas and knows the past, present and
future.
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Ajna Chakra
Between the eyebrows, Ajna, the sea of mind, has OM as its seed letter in a pure
white circle.
On each side are two petals, also pure white, their vibrations
represented by the Sanskrit letters HAM and KSHAM. The element is Avyakta, the
primordial cloud of undifferentiated energy and matter; Paramasiva is the presiding
deity. Meditation on Ajna destroys the karma of past lives, and gives liberation and
intuitional knowledge. It is here that yogis consciously put prana at the time of
death.
Sahasrara Chakra
Sahasrara, above and beyong the other six centres, is situated at the crown of the
head, corresponding to the pineal gland of the physical body. Its thousand petals, on
which are repeated the fifty letters of the Sanskrit alphabet, is the abode of Siva.
When Kundalini Shakti is united with Siva at the Sahasrara, the yogi experiences
extreme bliss, attains the superconscious state, the highest knowledge, and becomes
a fully developed jnani.
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THREE BODIES AND THEIR FUNCTION

1.
Physical Body:- The gross physical body, known as Stula Sarira, is composed
of five elements: earth (prithivi), water (apas), fire (agni), air (vayu), ether (akasha). Its
stages of existence are birth, growth, change, decay.
Containing Sheath:- Annamaya Kosha (Food Sheath)
2.
Astral Body:-
The astral body, Linga Sarira or Sukshama Sharira, is the
means of experiencing pleasure and pain. It is composed of ninteen elements:

5 Organ of action (Karma indriyas)
5 Organ of knowledge- Senses- (Jnana indriyas)
5 Pranas Life forces
4 Elements of antahkarana (inner instruments)
4 Elements of antahkarana (inner instruments)
Mind (manas)
Intellect (budhi)
Subconscious (Chitta)
Ego (ahamkara)
Containing Sheath:- Pranayamaya Kosha (Vital Sheath), Manomaya Kosha (Mental
Sheath) and Vijnanamaya Kosha (Intellectual Sheath).
Page | 43
3.
Causal Body:-
The causal body, or seed body known as Karna Sharira, is
the blueprint of both the gross and subtle bodies. It contains the samskaras, subtle
impression of all lives lived.
Containing Sheath:- Anandamaya Kosha (Blissful Sheath)
The astral and causal bodies remain together. They leave the physical body at the
time of death.
FIVE SHEATHS
1.
Annamaya Kosha (Food Sheath):- In the gross physical body, it is composed
of the elements of the physical world. Made of food, it will go back into the food
cycle after death.
Existence, birth, growth, change, decay and death are its
qualifications. Purification through asanas and proper diet.
Youth
Old Age
Growth
Triangle
of Life
Birth
Death
Life Hereafter
2.
Pranamaya Kosha (Vital Sheath):- In the astral body, it is composed of the
five vital energies: Prana, Apana, Samana, Udana, Vyana, plus the five organs of
action (karma indriyas): mouth, hands, feet, anus and genitals. It experiences
hunger, thirst, heat and cold. Purification through Pranayama.
3.
Manomaya Kosha(Mental Sheath):-In the astral body, thinking, doubting,
anger, lust, exhilaration, depression, delusion are its workings. Purification through
practicse of yamas, niyamas and selfless service. It constituents are:
(a) Manas (mind) Thinks and doubts
(b) Chitta (sub-conscious) Storehouse

(c) Jnana indriyas (sense organs or sense of knowledge) eye (sight), ears(sound),
nose (smell), tongue (taste) and skin (touch).
4.
Vijnanamaya Kosha (Intellectual Sheath):-In the astral body, it consists of the
budhi (intellect) which analyses and determines the true nature of any object and
ahamkara (ego) the self-assertive principle, working with the five organs of
knowledge.
Discrimination and decision-making are its functions. Purification
through study of the scriptures, right inquiry (Who am I?)
5.
Anandamaya Kosha (Blissful Sheath):- In the causal body, it experiences
bliss, joy, calmness and peace. Purified and transcended through Samadhi.
FIVE MAJOR PRANAS
Name
Color
Chakra
Region
Function
Prana
Yellow
Anahata
Chest
Respiration
Apana
Orange/ Red
Muladhara
Anus
Ejection of urine, faeces,

reproduction
Samana
Greeen
Manipura
Navel
Digestion
Udana
Violet/ Blue
Vishuddha
Throat
Deglutition Separates physical

from Astral
Vyana
Rose
Swadhisthana
Entire Body
Circulation of blood
CO-OPERATION BETWEEN THE VARIOUS SHEATHS

We first look at an object. This information is relayed, via the retina of the eye, by the
optic nerve to the brain. From the brain, it is transmitted to the mind (manas). If
looked at from a distance, it will be extremely difficult to decide what the object is.
Mind (manas) now startes thinking and doubting whether the object is a flower or a
piece of plastic, or perhaps a piece of paper. In order to reach a proper conclusion
about the nature of the object, it must be analysed further, so we use intellect
(budhi). But, the intellect cannot directly comeinto any final conclusion without first
Page | 45
inquiring and comparing with the submerged experiences lying within the
subeconscious mind (chitta).
Intellect now analyses by touch, it is soft so it is not like paper or it has the texture
of a petal. The intellect may want further evidence beore a conclusion is reached as
there perhas could be paper as soft as this. So, it goes again into the subconscious
to compare this experience of the object with all other sensual experiences lying
within the subconscious. It smells the object, andcompares it with previous
experiences. It tastes the object, and compares likewise. Intellect says, it smells and
tastes like a flower, but it could still be artificial (doubting manas). After diving
deep into the subconscious and comparing this experience with thousands already
stored there, intellect comes to a conclusion. There is no more thinking and
doubting, no more analysing. Now ego (ahamkar) asserts, I know, it is a flower and
not artificial.
If, however, after searching and comparing, the intellect did not find any similar
colour, texture, teaste or smell in the subconscious, then ego would assert, I do not
know.
Page | 46
ANATOMY
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Cardiovascular System
The cardiovascular/circulatory system transports food, hormones, metabolic wastes,
and gases (oxygen, carbon dioxide) to and from cells. Components of the circulatory
system include:
Blood: consisting of liquid plasma and cells
Blood Vessel: (vascular system): the "channels" (arteries, veins, capillaries)

which carry blood to/from all tissues. (Arteries carry blood away from the
heart. Veins return blood to the heart. Capillaries are thin-walled blood
vessels in which gas/ nutrient/ waste exchange occurs.)
Heart: a muscular pump to move the blood
There
are
two
circulatory "circuits":
Pulmonary Circulation
involving the "right
heart," delivers blood
to and from the
lungs. The pulmonary
artery carries oxygenpoor blood from the
"right heart" to the
lungs,
where
oxygenation
and
carbon-dioxide
removal
occur.
Pulmonary veins carry
oxygen-rich blood from tbe lungs back to the "left heart." Systemic circulation,
driven by the "left heart," carries blood to the rest of the body. Food products enter
the sytem from the digestive organs into the portal vein. Waste products are
removed by the liver and kidneys. All systems ultimately return to the "right heart" via
the inferior and superior vena cavae.
A specialized component of the circulatory system is the lymphatic system, consisting
of a moving fluid (lymph/interstitial fluid); vessels (lymphatics); lymph nodes and
organs (bone marrow, liver, spleen, thymus). Through the flow of blood in and out of
arteries, and into the veins, and through the lymph nodes and into the lymph, the
body is able to eliminate the products of cellular breakdown and bacterial invasion.
Blood Components
Adults have up to ten pints of blood.
Forty-five
percent
(45%)
consists of cells- platelets,
red blood cells and white
blood
cells
(neutrophils,
basophils,
basophils,
eosinohils,
lymphocytes,
monocytes).
Of the white
blood cells, neutrophils and
lymphocytes are the most
important.
Fifty-five percent (55%) consists of plasma, the liquid component of blood
Skeleton System
The Skeletal System serves many important functions; it provides the shape and form
for our bodies in addition to supporting, protecting, allowing bodily movement,
producing blood for the body, and storing minerals.
Functions
Its 206 bones form a rigid framework to which the softer tissues and organs of the
body are attached.
Vital organs are protected by the skeletal system. The brain is protected by the
surrounding skull as the heart and lungs are encased by the sternum and rib cage.
Bodily movement is carried out by the interaction of the muscular and skeletal
systems. For this reason, they are often grouped together as the musculo-skeletal
system. Muscles are connected to bones by tendons. Bones are connected to each
other by ligaments. Where bones meet one another is typically called a joint. Muscles
which cause movement of a joint are connected to two different bones and contract
to pull them together. An example would be the contraction of the biceps and a
relaxation of the triceps. This produces a bend at the elbow. The contraction of the
triceps and relaxation of the biceps produces the effect of straightening the arm.
Blood cells are produced by the marrow located in some bones. An average of 2.6
million red blood cells are produced each second by the bone marrow to replace
those worn out and destroyed by the liver.
Bones serve as a storage area for minerals such as calcium and phosphorus. When an
excess is present in the blood, buildup will occur within the bones. When the supply
of these minerals within the blood is low, it will be withdrawn from the bones to
replenish the supply
Axial Skeleton:
-
Skull (not each bone), vertebral column, bony thorax (rib cage).
The spine is comprised of 7 cervical, 12 thoracic and 5 lumbar vertebra

The spine has several characteristic natural curvatures. The sacrum is convex
Page | 49
toward the back. The lumbar is concave. The Thoracic is convex. The cervical
region is concave.
Scoliosis is a lateral curvature of the spine.
Ribs we have 7 true, 3 false, 2 floating
Appendicular Skeleton:
-
Upper extremities and lower extremities

Bones of shoulder girdle and arms
Bones of the pelvic gridle and legs
Wrist bones are carpals and foot bones are tarsals.
Classification of Joints
-
Types of Synovial joints

Hinge Joint Ex:- Elbow
Ball and socket Ex:- Hip
Gliding Ex:- Intercarpal
Ellipsoid Ex:- Atlas-occiput
Pivot Ex:- Atlas-axis
Saddle Ex:- Carpal metacarpal
Composite Structure of a Typical Synovial Joint
Terms of Movements
-
Flexion
Extension
Abduction
Adduction
Rotation
External/lateral rotation
Internal/medial rotation
Supination
Pronation
Horizontal flexion
Horisxontal extension
Retraction
Protraction
Elevation
Dorsiflexion
Plantar flexion
Depression
Lateral flexion
Page | 50
Respiratory System
The Pathway
Air enters the nostrils
passes through the nasopharynx,
the oral pharynx
through the glottis
into the trachea
into the right and left bronchi, which branches and rebranches into
bronchioles, each of which terminates in a cluster of
alveoli
Only in the alveoli does actual gas exchange takes place. There are some 300 million
alveoli in two adult lungs. These provide a surface area of some 160 m2 (almost
equal to the singles area of a tennis court and 80 times the area of our skin!).
Breathing
In mammals, the diaphragm divides the body cavity into the
abdominal cavity, which contains the viscera (e.g., stomach and intestines) and
the
thoracic cavity, which contains the heart and lungs.
The inner surface of the thoracic cavity and the outer surface of the lungs are lined
with pleural membranes which adhere to each other. If air is introduced between
them, the adhesion is broken and the natural elasticity of the lung causes it to
collapse. This can occur from trauma. And it is sometimes induced deliberately to
allow the lung to rest. In either case, reinflation occurs as the air is gradually
absorbed by the tissues.
Because of this adhesion, any action that increases the volume of the thoracic cavity
causes the lungs to expand, drawing air into them.
-During inspiration (inhaling), The external intercostal muscles contract, lifting the
ribs up and out.
- The diaphragm contracts, drawing it down .
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- During expiration (exhaling), these processes are reversed and the natural
elasticity of the lungs returns them to their normal volume. At rest, we breath
15-18 times a minute exchanging about 500 ml of air.
- In more vigorous expiration,
- The internal intercostal muscles draw the ribs down and inward
- The wall of the abdomen contracts pushing the stomach and liver upward.
Under these conditions, an average adult male can flush his lungs with about 4
liters of air at each breath. This is called the vital capacity. Even with maximum
expiration, about 1200 ml of residual air remain
Digestive System
The first step in the digestive process happens before we even taste food. Just by
smelling that homemade apple pie or thinking about how delicious that ripe tomato
is going to be, you start salivating and the digestive process begins in preparation
for that first bite.
Food is our fuel, and its nutrients give our bodies' cells the energy and substances
they need to operate. But before food can do that, it must be digested into small
pieces the body can absorb and use.
About the Digestive System
Almost all animals have a tube-type digestive system in which food enters the mouth,
passes through a long tube, and exits as feces (poop) through the anus. The smooth
muscle in the walls of the tube-shaped digestive organs rhythmically and efficiently
moves the food through the system, where it is broken down into tiny absorbable
atoms and molecules.
During the process of absorption, nutrients that come from the food (including
carbohydrates, proteins, fats, vitamins, and minerals) pass through channels in the
intestinal wall and into the bloodstream. The blood works to distribute these
nutrients to the rest of the body. The waste parts of food that the body can't use are
passed out of the body as feces.
Every morsel of food we eat has to be broken down into nutrients that can be
absorbed by the body, which is why it takes hours to fully digest food. In humans,
protein must be broken down into amino acids, starches into simple sugars, and fats
into fatty acids and glycerol. The water in our food and drink is also absorbed into
the bloodstream to provide the body with the fluid it needs.
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How Digestion Works

The digestive system is made up of the alimentary canal (also called the digestive
tract) and the other abdominal organs that play a part in digestion, such as the liver
and pancreas. The alimentary canal is the long tube of organs including the
esophagus, stomach, and intestines that runs from the mouth to the anus. An
adult's digestive tract is about 30 feet (about 9 meters) long.
Digestion begins in the mouth, well before food reaches the stomach. When we see,
smell, taste, or even imagine a tasty meal, our salivary glands, which are located
under the tongue and near the lower jaw, begin producing saliva. This flow of saliva
is set in motion by a brain reflex that's triggered when we sense food or think about
eating. In response to this sensory stimulation, the brain sends impulses through the
nerves that control the salivary glands, telling them to prepare for a meal.
As the teeth tear and chop the food, saliva moistens it for easy swallowing. A
digestive enzyme called amylase, which is found in saliva, starts to break down some
of the carbohydrates (starches and sugars) in the food even before it leaves the
mouth.
Swallowing, which is accomplished by muscle movements in the tongue and mouth,
moves the food into the throat, or pharynx. The pharynx, a passageway for food and
air, is about 5 inches (12.7 centimeters) long. A flexible flap of tissue called the
epiglottis reflexively closes over the windpipe when we swallow to prevent choking.
From the throat, food travels down a muscular tube in the chest called the
esophagus. Waves of muscle contractions called peristalsis force food down through
the esophagus to the stomach. A person normally isn't aware of the movements of
the esophagus, stomach, and intestine that take place as food passes through the
digestive tract.
At the end of the esophagus, a muscular ring or valve called a sphincter allows food
to enter the stomach and then squeezes shut to keep food or fluid from flowing back
up into the esophagus. The stomach muscles churn and mix the food with acids and
enzymes, breaking it into much smaller, digestible pieces. An acidic environment is
needed for the digestion that takes place in the stomach. Glands in the stomach
lining produce about 3 quarts (2.8 liters) of these digestive juices each day.
Most substances in the food we eat need further digestion and must travel into the
intestine before being absorbed. When it's empty, an adult's stomach has a volume of
Page | 53
one fifth of a cup (1.6 fluid ounces), but it can expand to hold more than 8 cups (64
fluid ounces) of food after a large meal.
Role of the Intestines
By the time food is ready to leave the stomach, it has been processed into a thick
liquid called chyme. A walnut-sized muscular valve at the outlet of the stomach
called the pylorus keeps chyme in the stomach until it reaches the right consistency
to pass into the small intestine. Chyme is then squirted down into the small intestine,
where digestion of food continues so the body can absorb the nutrients into the
bloodstream.
The small intestine is made up of three parts:
1. the duodenum, the C-shaped first part
2. the jejunum, the coiled midsection
3. the ileum, the final section that leads into the large intestine
The inner wall of the small intestine is covered with millions of microscopic, fingerlike projections called villi. The villi are the vehicles through which nutrients can be
absorbed into the body.
The liver (located under the ribcage in the right upper part of the abdomen), the
gallbladder (hidden just below the liver), and the pancreas (beneath the stomach)
are not part of the alimentary canal, but these organs are essential to digestion.
The liver produces bile, which helps the body absorb fat. Bile is stored in the
gallbladder until it is needed. The pancreas produces enzymes that help digest
proteins, fats, and carbs. It also makes a substance that neutralizes stomach acid.
These enzymes and bile travel through special channels (called ducts) directly into the
small intestine, where they help to break down food. The liver also plays a major role
in the handling and processing of nutrients, which are carried to the liver in the blood
from the small intestine.
From the small intestine, undigested food (and some water) travels to the large
intestine through a muscular ring or valve that prevents food from returning to the
small intestine. By the time food reaches the large intestine, the work of absorbing
nutrients is nearly finished. The large intestine's main function is to remove water
from the undigested matter and form solid waste that can be excreted.
Page | 54
The large intestine is made up of three parts:

1.The cecum is a pouch at the beginning of the large intestine that joins the small
intestine to the large intestine. This transition area expands in diameter, allowing
food to travel from the small intestine to the large. The appendix, a small, hollow,
finger-like pouch, hangs at the end of the cecum. Doctors believe the appendix is left
over from a previous time in human evolution. It no longer appears to be useful to
the digestive process.
2.The colon extends from the cecum up the right side of the abdomen, across the
upper abdomen, and then down the left side of the abdomen, finally connecting to
the rectum. The colon has three parts: the ascending colon; the transverse colon,
which absorb fluids and salts; and the descending colon, which holds the resulting
waste. Bacteria in the colon help to digest the remaining food products.
3.The rectum is where feces are stored until they leave the digestive system through
the anus as a bowel movement.
Problems With the Stomach and Intestines
Almost everyone has experienced diarrhea or constipation. With diarrhea, muscle
contractions move the contents of the intestines along too quickly and there isn't
enough time for water to be absorbed before the feces are pushed out of the body.
Constipation is the opposite: The contents of the large intestines do not move along
fast enough and waste materials stay in the large intestine so long that too much
water is removed and the feces become hard.
Other common stomach and intestinal disorders include:
Gastrointestinal infections can be caused by viruses, by bacteria (such as
Salmonella, Shigella, Campylobacter, or E. coli), or by intestinal parasites (such as
amebiasis and giardiasis). Abdominal pain or cramps, diarrhea, and sometimes
vomiting are the common symptoms of gastrointestinal infections. These usually go
away on their own without medicines or other treatment.
Appendicitis, an inflammation of the appendix, most often affects kids and teens
between 11 and 20 years old, and requires surgery to correct. The classic symptoms
of appendicitis are abdominal pain, fever, loss of appetite, and vomiting.
Gastritis and peptic ulcers arise when a bacterium, Helicobacter pylori, or the
chronic use of drugs or certain medications weakens the protective mucous coating
Page | 55
of the stomach and duodenum, allowing acid to get through to the sensitive lining
beneath. This can irritate and inflame the lining of the stomach (gastritis) or cause
peptic ulcers, which are sores or holes in the lining of the stomach or the duodenum
that cause pain or bleeding. Medications usually successfully treat these conditions.
Inflammatory bowel disease (IBD) is chronic inflammation of the intestines that
affects older kids, teens, and adults. There are two major types: ulcerative colitis,
which usually affects just the rectum and the large intestine; and Crohn's disease,
which can affect the whole gastrointestinal tract from the mouth to the anus as well
as other parts of the body. They are treated with medications and, if necessary,
intravenous (IV) feedings to provide nutrition. In some cases, surgery may be
necessary to remove inflamed or damaged areas of the intestine.
Celiac disease is a disorder in which the digestive system is damaged by the
response of the immune system to a protein called gluten, which is found in wheat,
rye, and barley and a wide range of foods, from breakfast cereal to pizza crust.
People with celiac disease have difficulty digesting the nutrients from their food and
may experience diarrhea, abdominal pain, bloating, exhaustion, and depression when
they eat foods with gluten. Symptoms can be managed by following a gluten-free
diet. Celiac disease runs in families and can become active after some sort of stress,
such as surgery or a viral infection. A doctor can diagnose celiac disease with a blood
test and by taking a biopsy of the small intestine.
Irritable bowel syndrome (IBS), a common intestinal disorder, affects the colon and
may cause recurrent abdominal cramps, bloating, constipation, and diarrhea. There is
no cure, but IBS symptoms may be treated by changing eating habits, reducing stress,
and making lifestyle changes. A doctor may also prescribe medications to relieve
diarrhea or constipation. No one test is used to diagnose IBS, but a doctor may
identify it based on symptoms, medical history, and a physical exam.
Page | 56
MANTRAS & CHANTING

Gayatri Mantra
Om Bhur Bhuvah Swah
Tat Savitur Varenyam
Bhargo Devasya Dheemahi
Dhiyo Yo Nah Prachodayat
Meaning of Gayatri Mantra

Om Symbol of the Para Brahman (universal soul)
Bhur- Bhu Loka (Physical plane)
Bhuvah Antarikasha loka (Astral plane)
Swah Sarga Loka (Celestial plane)
Tat- That: Transcendent Paramatman
Savitur- Ishwara or creator
Varenyam Fit to be worshipped or adored
Bhargo Remover of sins and ignorance; Glory Effulgence
Devasya Resplendent; shining
Dheemahi We meditate
Dhiyo Budhis; intellects; unverstandings
Yo- which; who
Nah Our
Prachodayat Enlighten; guide, impel
- Gayatri means Universal Energy.
Page | 57
We meditate on that Ishwaras glory, who has created the universe, who is fit to be
worshipped, who is embodiment of Knowledge and Light, who is the remover of all
sins and ignorance. May He enlighten our intellect.
Maha Mrityunjaya Mantra

Om Trayambakam Yajamahe
Sugandhim Pushtivardhanam
Urvarukamiva Bandhanan
Mrityor Mukshiya Mamritat
Abhyaroha Mantra
Om Asato Maa Sadgamaya
Tamaso Maa Jyotirgamaya
Mriyormaa Amritam Gamaya
Om Shanti Shanti Shantih
Guru Mantra
Gurur Brahma Gurur Vishnu
Gururdevo Maheshvarah
Gurur Saakshaat Param Brahma
Tasmai Shri Guruve Namah
Maha Mantra
Hare Rama Hare Rama, Rama Rama Hare Hare
Hare Krishna Hare Krishna, Krishna Krishna Hare Hare
Page | 58
YAMUNA TEERA VIHARI

Yamuna Teera Vihaari
Vrindavana Sanchari
Govardhana Giri Dhari
Gopaala Krishna Muraari
Dasaratha Nandana Raam Raam

Dasamukha Mardana Raam Raam
Pashupati Ranjana Raam Raam
Papa Vimochana Raam Raam
Mani Maya Bhooshana Raam Raam

Manjula Bhashana Raam Raam
Rana Jaya Bheeshana Raam Raam
Raghu Kula Bhooshana Raam Raam
SRIMAD NARAYANA
Srimad Narayana Narayana Narayana
Lakshmi Narayana Narayana Narayana

Surya Narayana Narayana Narayana

Badri Narayana Narayana Narayana
Page | 59
KRISHNA GOVINDA GOPALA

Krishna Govinda Govinda Gopala
Krishna Murali Manohara Nandalala
SHAMBO MAHADEVA
Shambo Mahadeva Chandra Chuda
Shangkara Samba Sadasiva
Ganga Dhara Hara Kailasa Vaasa
Pahimam Parvati Ramana
SIVA SIVA MAHADEVA

Siva Siva Mahadeva, Namah Sivaya Sadasiva
Siva Siva Mahadeva, Namah Sivaya Sadasiva
Haree Raama Haree Rama

Raama Raama Haree Haree
Haree Krishna Haree Krishna
Krishna Krishna Haree Haree
Om Hari, Om Hari, Om Hari, Om Hari

Om Hari, Om Hari Om
Om Hari, Om Hari, Om Hari, Om Hari
Om Hari, Om Hari Om
Page | 60
OM TAT SAT
Om Tat Sat Om Tat Sat Om Tat Sat Om
Om Shanti Om Shanti Om Shanti Om
GANESHA SARANAM
Ganesha Saranam Saranam Ganesha
Ganesha Saranam Saranam Ganesha
ANANDA NANDA GOPALA (SIVANANDA)

Ananda Nanda Gopal Ananda Nanda Gopal
Ananda Nanda Nanda Ananda Nanda Nanda Ananda Nanda Gopal
OM NAMO BHAGAVATE VASUDEVAYA

Om Namo Bhagavate Vasudevaya
Om Namo Bhagavate Vasudevaya
SRI GURU SARANAM NAMO NAMO NAMAH

Sri Guru Saranam Namo Namo Namah
Sri Guru Saranam Namo Namo Namah
Siva Siva Saranam Namo Namo Namah

Siva Siva Saranam Namo Namo Namah
Page | 61
OM NAMAH SIVAYA
Om Namah Sivaya Om Namah Sivaya
Sivaya Namah Om Haraya Namah Om

Sivaya Namah Om Haraya Namah Om
Siva Siva Siva Siva Sivaya Namah Om

Hara Hara Hara Hara Namah Sivaya

OM NAMAH SIVAYA
Om Namah Sivaya Sivaya Namah Om
Jaya Jaya Sankara Namami Sankara
Siva Siva Sankara Hara Hara Sankara (3X)
Om Namah Sivaya Sivaya Namah Om
HARE KRISHNA HARE KRISHNA

Hare Krishna Hare Krishna Krishna Krishna Hare Krishna
Hare Krishna Hare Krishna Krishna Krishna Hare Krishna
Page | 62
MAHA MRITYUNJAYA MANTRA

Om Trayambakam Yajamahe
Sugandhim Pushtivardhanam
Urvarukamiva Bandhanan
Mriyor Mukshiya Mamritat
Om Shantih Shantih Shantih
GANESHA MANTRA
Gajananam Bhutaganadi Sevitam
Kapittha Jambu Phala Sara Bhakshakam
Uma Sutam Shokavinasha Karanam
Namami Vigneshvara Pada Pamkajam
DURGA DEVI MANTRA

Om Sarva Mangala Mangalye
Shive Sarvartha Sadhike
Sharanye Trayambake Gauri
Narayani Namostute Narayani Namostute
SHANTI MANTRA
Om Saha Naavavatu, Saha Nau Bhunaktu
Saha Viryam Karvaavahai
Tejasvinaavadhitamastu
Page | 63
Maa Vidvishaavahai
GURU MANTRA
Gurur Brahmaa Gurur Vishnuh
Gurur Devo Maheshwarah
Guru Saakshaat Param Brahma
Tasmai Sri Guruve Namah
MANTRA INITIATION
Sanskrit, the most ancient of human languages, is also known as Devanagari, which
literally translated means language of the gods. It is made up of root sounds,
which are the actual vibrations arising from the object or action for which it is used.
For example, in all languages ma, or some variation of this sound, means mother;
this is the sound with which the child naturally calls its mother. Since the Sanskrit
words are the actual sound manifestations, we use them when chanting. Mantras can
be translated, but their translation do not have the same power.
Sound, made up of vibrations, is energy. A Sanskrit mantra is a mystical energy
encased in a sound structure. To release the energy from the sound, we learn to
repeat it as a certain rhythm. When you start repeating a mantra, it creates a specific
thought pattern. The energy literally manifests itself. Name and form are like the
two sides of a coin; you cannot have one without the other. When you repeat a name,
the form comes to mind. Although you may not consciously know the form
connected with a certain mantra, it still creates a specific thought pattern in the mind.
The thought patterns created by mantra are positive, beneficial, calming ones.
There are different levels of sounds, spoken and unspoken the more powerful being
the unspoken.
No one ever sat down and wrote a mantra, as people write songs. Mantras are
energies which always existed in the universe, and can neither be created or
destroyed. They were discovered by certain saints, who handed them down to us
through the centuries. The science of mantra is an exact one, and it is important that
you pronounce them correctly. This is why you should be initiated into your mantra
Page | 64
by a true spiritual teacher, preferably one whom you consider to be your guru. He
has spent much time in study and repetition of the mantra and has gained a certain
mastery over it. Upon initiation, he transmits a bit of this energy to the student. It is
as though he has handed you a candle, and now, through constant practice of
repetition of the mantra (japa) you can use it to build yourself a warm spiritual fire.
Japa will help the mind to steady itself. The mantra will in this way lead you to true
meditation, to a state of oneness with God, to a state of non-duality.
On the physical level also many benefits are derived from japa. Deep rest and
relaxation are given to all the cells and organs of the body. Toxins are removed from
the body and the nervous system is relaxed. The lower emotions of lust, anger,
greed, hatred and jealousy are destroyed and replaced with sattvic (pure) qualities.
SAGUNA (WITH FORM) MANTRAS

1.
2.
3.
4.
5.
6.
7.
8.
9.
OM SRI MAHA GANAPATAYE NAMAH

OM NAMAH SIVAYA
OM NAMO NARAYANAYA
OM SRI RAMAYA NAMAH
OM NAMO BHAGAVATE VASUDEVAYA
HARI OM
OM SRI DURGAYAI NAMAH
OM SRI MAHA LAKSHAMYAI NAMAH
OM AIM SARASWATHYAI NAMAH
NIRGUNA (WITHOUT FORM) MANTRAS

1.
2.
3.
4.
OM
SOHAM
AHAM BRAHMA ASMI
TAT TWAM ASI
Page | 65
Asana List Yoga Teacher Training

Stage 1
Standing Poses
Tadasana Mountain Pose
Uttanasana Standing Forward Bend
Parsva Uttanasana Side Forward Bend
Prasarita Padottanasana Wide legged forward bend
Utthita Parsvakonasana Extended Side angle pose
Virabhadrasana II - Warrior -II
Utthita Trikonasana Extended Triangle Pose
Virabhadrasana-I Warrior-I
Ardha Chandrasana Half Moon
Parivrtta Trikonasana Revolved Triangle Pose
Parivrtta Parsvakonasana Revolved Side angle pose
Parsvottanasana Side Forward Bend / Pyramid pose
Vrksasana Tree pose
Utthita Hasta Padangusthasana I, II Extended Hand to big toe pose
Sitting Poses
Forward Bends & Hip Openers
Balasana Child pose
Dandasana Staff pose
Virasana Hero pose
Sukhasana Easy pose
Siddhasana Pose of perfection
Ardha Padmasana Half Lotus Pose
Baddha Konasana Bound Angle Pose
Eka Pada Rajakapotasana One footed royal pigeon pose
Janu Sirsasana Head to knee pose
Tryanga-mukhaikapada Paschimottanasana Three limbed face to single leg forward
fold/back extension
Marichyasana I Sage Marichis pose-I
Upavista Konasana Seated angle pose
Parsva Upavista Konasana Sideways seated angle pose
Agnistambhasana Fire log pose/double pigeon
Paschimottanasana Forward fold/ back extension
Krauchasana Heron Pose
Navasana Boat pose
Seated Twists
Parivrtta Sukhasana Rotated easy pose
Parivrtta Marichyasana Rotated Sage Marichi Pose I
Page | 66
Marichayasana III, - Sage Marichi Pose III

Bharadvajasana I & II,
Ardha Matsyendrasana I Half Fisherman pose I
Backbends
Bhujangasana Cobra Pose
Salabhasana Locust pose
Urdhva Mukha Svanasana Upward Facing Dog
Ekapada Bhekasana One foot frog pose
Dhanurasana Bow Pose
Ekapada Rajakapotasana I & II One legged royal pigeon pose I & II
Supta Virasana Supine Hero pose
Purvottanasana Front upward extension pose
Ustrasana Camel Pose
Setubandha Sarvangasana Bridge building all limbs pose
Urdhva Dhanurasana Upward bow pose
Inversions
Sirsasana I & II Headstand I & II
Sarvangasana Shoulderstand
Halasana Plow Pose
Arm Balancing
Adho-mukha Vrksasana Downward facing tree/handstand
Vasisthasana Sage Vasishthas pose
Chamatkarasana/ Umaditasana Wild thing pose
Bakasana Crane pose
Ekahasta Bhujasana One hand arm balance
Ashtavakrasana / Vakrasana Eight bend pose
Supine Poses
Supta Padangusthasana Supine big toe pose
Parivrtta Supta Padangusthasana Rotated supine big toe pose
Dvipada Yogidandasana Two footed yogis staff pose/ Happy baby pose
Suchirandhrasana Eye of the needle pose
Supta Balasana Supine child pose
Vayu kavaca-suddhikrtasana wind shield wiper pose
Jathara Parivartanasana Stomach rotating pose
Miscellaneous Poses
Adhomukha Svanasana Doward facing dog
Caturanga Dandasana Four pointed staff
Marjarasana /Gavasana Cat/cow pose
Parvatasana Mountain pose
Page | 67
Stage 2
Standing Pose
Vrksasana with Ardha Padmasana Tree pose with half lotus
Garudasana Garudas pose - Eagle Pose
Viparita Virabhadrasana Dvi Reverse Virabhadrasana pose II/ Reverse Warrrior II
Parighasana Crossbar/ beam pose
Parivrtta Uttanasana Rotated Forward Bend
Parsvakonasana Side angle pose
Urdhva Prasarita Ekapadasana Standing splits
Parivrtta Ardha Chandrasana Rotated half moon pose
Parivrtta Ardha Chandra Chapasana Rotated half moon pose
Ardha Chandra Chapasana 0- Half Moon/Bow
Virabhadrasana Tri Warrior III
Natarajasana Dancers Pose
Parivrtta Hasta Padangustasana Rotated Hand to big toe pose
Utkatasana Chair pose
Sitting Forward Bends & Hip Openers
Vajrasana Thunderbolt Pose
Gomukhasana Cow face pose
Padmasana Lotus Pose
Ekapada Rajakapotasana (upodghata) One legged royal pigeon pose (preparation)
Ekapada Gomukha Paschimottanasana One foot cow face forward fold
Baddha Konasana Cobblers pose
Marichyasana Dvi Marichis Pose II
Malasana Garland Pose
Akarna Dhanurasana Eka, Dvi Archers pose / shooting bow pose I, II
Surya Yantrasana Sundial pose / compass pose
Ubhaya Padangusthasana Both big toe pose
Urdhvamukha Paschimottanasana Eka, Dvi Upward facing forward fold I, II
Ardha Baddha Padma Paschimottanasana Bound half lotus forward fold
Ardha Navasana Half boat pose
Hanumanasana Monkey pose
Sitting Twists
Parivrtta Virasana (or Pasasana) Noose pose
Parivrtta Padmasana rotated lotus pose
Parivrtta Janusirsasana Rotated head to knee pose
Parivrtta Upavista Konasana Rotated seated angle pose
Parivrtta Balasana Rotated childs pose
Inversions
Parsva Sirsasana Headstand twisted to the side
Parsva Sirsasana(Virasana)Headstand twisted tothe side withlower legs in heros pose
Parivrttaikapada Sirsasana One leg revolved headstand
Page | 68
MANGALAM
Om Shanti Shanti Shantihi
Page | 69

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