Rajendra Yoga

Rajendra Pandey (Yoga teacher)
Yoga teacher Rajendra Pandey born and brought up in the yoga city Rishikesh (Himalaya,
India) in the environment of prayers, chanting of mantra and meditation. Rajendra belongs to
a traditional brahman family, deeply connected with its roots and spirituality. He studied
Yoga, Nature cure and Ayurveda during his one year full time residential diploma course from
Parmarth niketan Rishikesh. After completing his diploma he started teaching yoga in 1996-
1997 and joined Yoga niketan ashram to do seva (volunteer service). There he further studied
and practiced with other residential and guest yoga masters and gurus and refine his skills. He
continued his further studies and successfully completed his master degree in yoga from
University and also took parts in various yoga education courses and workshops. He has more
than 20 years of experience in yoga teaching, based on Hatha Yoga & Raja Yoga originated
from Patanjali Yoga Sutra.
For his livelihood he worked as yoga teacher in various organisations such as Ananda in the
Himalaya (luxurious destination spa), Hotel Elbow beach Bermuda, Hotel Mandrain oriental
Makati, etc. He travelled overseas countries such as Bermuda, Philippines, USA, and China etc
to share yoga wisdom.
In year 2010 he started his yoga ashram located at Tapovan. He strongly believes and follows
holistic approach of yoga for grooming individual self at physical, psychological, emotional and
spiritual level. He believes, ‘yoga now’ is more commercialized and athletic then before .Now
it's orientation shifting from holistic approach to postural oriented practice .He believes yoga
teaching is a natural process and which can be enhanced through proper training and
dedication. He conducts yoga teacher training courses suitable for beginners and intermediate
level of students. He travel overseas and conduct yoga courses and classes for general public.
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Table of contents
Yoga philosophy: - Page 1-29
 Meaning, definition of yoga according to various sources mention in ancient scriptures

 Origin and History of development of Yoga
 Brief description of some yogic text
 Types of yoga
 What is raja yoga? And its Aims and Objectives
 What is Hatha yoga? Aims and Objectives of Hatha yoga
 Bhakti yoga its Fruits and Obstacles in the path of Bhakti yoga:
 Concept of chitta
 Concept of Ashtanga yoga/Raja yoga/Patanjali yoga
 Kirya Yoga and its component and their purpose
 Concept of Pain /affections in Yoga sutra and how to overcome:-
 Significance of yoga in daily life
 Yoga in nutshell
Yogic anatomy of subtle energies: Page 1-11
The yoga perspective of anatomy is quite different from that of western anatomy. In the
process of self exploration the ancient yogis described in detail a system of energetic being
Yoga anatomy covers following
1. Koshas-sheaths,
2. Prana-life force
3. Nadis-energy channels
4. Bandhas –Locks
5. Chakras-
6. Guna-
Basic Sanskrit and mantra chanting:- Page 1-4
Mantra is the special arrangements of Sanskrit alphabet when pronounced clearly produces a
Special kind of sounds/energy. These sounds called as mantra. It may have meaning or may
not have any meaning. By continuous recitations of that sound creates certain kind if energy
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field around us Mantra can be a tool for healing and protection .in our life. In many spiritual
traditions manta chants are used to concentration and meditation. In mantra chant session
we guide student step by step to pronounce various Sanskrit mantras correctly and also their
meaning and purpose
Teaching Methodology:- Page 1-34
This is one of the most important parts of your teachers training, in this section our focus to
educate students how to conduct classes and how to share basic knowledge of yoga with their
future students . Though I personally feel one month time is not sufficient to converts yoga
students to yoga teacher but we put our best efforts to help students to understand yoga
much batter then before and also laid down strong foundation of yoga. We discuss following
in this session
1. Basic requirements for a yoga teacher

2. What are some basic requirements to set up a yogic environment?
3. Class room set up
4. How to start a class?
5. How to Design a lesion plan?
6. General Rules For Yoga Teachers
7. Basic elements of asana practice:-
8. Teaching tips
9. General note for yoga practitioners
10.An introduction of asana, meaning, & their significance
11.Some important points to be keep in mind for effective teaching
12.Intention:-
13.General principles of hands on Adjustment and giving cues
14.Science of asana sequencing and its principals
15.Fundamentals of alignment and adaptation
16.Some ethical code of conduct for a yoga teacher etc.
Human Anatomy and physiology:- Page 1-39
Significance of Anatomy and Physiology in Yoga teacher Training
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Human Cell and Functions: -
System of human body:-
 Skeletal System:
 Muscular System:-
 Nervous System:
 Respiratory System:
 Cardiovascular System
 Endocrine system:-
 Digestive System
EFFECT OF YOGIC PRACTICES ON DIFFERENT SYSTEMS OF HUMAN BODY INTRODUCTION:
An introduction of Ayurveda & its association with yoga: - Page 1-11
Ayurveda and yoga closely associated .Knowledge of Ayurveda helps to deepening your yoga
practice and to understand your own nature. Ayurveda practice gives you knowledge to
improve your life style and diet related issues. We also share knowledge of your body
constitution and dosha, daily Routine, seasonal routine pulse diagnostic and Panch karma.
1. Meaning and purpose of Ayurveda.

2. Panch Mahabhuta Theory (Five Elements theory)
3. Tri -dosha theory (Three Body Humors theory)
4. Sapta -dhatu theory (Seven Body Tissues theory
5. Concept of Prakruti and Vikruti
6. Ayurvedic approach to Life-style:
Pranayama: - - Page 1-17
An introduction of pranayama its component and general guidelines to practice .And yoga
participants will study various Pranayama as mention in Hatha yoga pradepika. With scientific
understanding of Pranayama. How to use pranayama safe and secure way to maximize its
health benefits as well as certain contraindications required to be keeping in mind while
practicing Pranayama.,
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1. Components of Pranayama
2. Five prana and their functions
3. Basic guidelines for Pranayama practice
4. Mechanics of breathing
 Abdominal/diaphragmatic breathing
 Intercostals/middle breathing
 Clavicular / upper breathing
5. Practice of following pranayama and bandha
 Nadi Shodhana,
 Kapalbhati
 Bhastrika,
 Bhramari,
 Ujjayi,
 Surya bhedan and Chandra bhedan
 Mula Bandha
 Uddiyana Bandha
 Jallandhar Bandha
 Nauli and agnisara kerya
Meditation: - Regular practice of meditation brings tremendous health benefits. Various

scientific studies found that meditation helps in balancing the body. Understand what
meditation is and what are some important steps to keep in mind for starting meditation.
Asana:-In this practical session yoga participates will study in detail about various Hatha yoga
postures ranges from elementary level to advance level. And how to modify, adjust and align
various poses as per the need of individuals to gain the maximum benefits of practice.
 Proper use of Sanskrit names of asana, detail explanation of asana to understand their
physical, psychological and spiritual benefits as well as their Contraindications for effective
practice.
The Joint opening series/Pawanmuktasana
MEDITATIVE ASANA
 Sukhasana (comfortable crossed leg position)
 Siddhasana (The accomplished pose)
 Vajrasana (sitting on the heels pose)
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 Ardha padmasana (half lotus pose)
 Padmasana (lotus pose)
RELAXATATION ASANA
 Shavasana (Corpse pose)
 Makarasana (crocodile pose)
CULTURAL ASANA
SUPINE
 Pawanmuktasana
 Setu bandasana(bridge pose)
 Simplified Matsyasana (fish pose )
 Matsyasana (fish pose )
 Jathara parivartanasan (Supported spinal twist) and its variations
 Chakrasana
 Halasana (plow pose )
 Sarvangasana
PRONE LINE POSE

 Bhujangasana (cobra Pose )
 Sarpasana(snake pose)
 Shalabhasana (locust pose half and full)
 Dhanurasana (bow pose)
 Chaturangasana ( four limbed stuff pose)
 Urdhva mukha Svanasana (Upward facing dog)
SITTING
 Dandasana
 Janushirasana
 Parivrtta Janushirasana
 Ekpada rajkapotasana (pigeon pose )
 Marichyasana one
 Hanumanasana (Monkey pose )
 Ustraasana (Camel pose)
 Marjaryasana(cat pose )
 Balasana (Child pose )
 Shimasana (lion pose)
 Gomukhasana (cow face pose)
 Ardha Matsyendrasana
 Paschimottnaasana
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 Marichyasana
 Nokasana(boat pose)
 Purvotansana
STANDING:-
 Tadasana
 Triyak tadasana
 Ardha uttanasana
 Uttanasana
 Vrkasana
 Utkatasana chair pose
 Trikonasana (triangle pose)
 Padungastana
 Parivarti Trikonasana
 Parsvaknasana
 Parivarti parsvakonasana
 Virbhadrasana one
 Virbhadrasana two
Balancing asana:-
 Bakasana
 Sirsana (head stand)
 Natrajansana
 Garudasana
 Virbhadrasana three
 Ardha Chandrasana
 Vasisthasana side plank
 Sarvangasana
 Study of Sun-salutations and its variations
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Basic daily schedule (can be changed according to session )
6:00 Wake up
6:45 to 7:45 Meditation
8:00 to 9:30 Asana practice
9:30 to 10:30 Breakfast
11:00 to 12:00 Philosophy/Teaching methodology/Ayurveda
12:00 to 1:00 self study
1:00 to 2:00 Lunch
2:00 to 3:00 Rest
3:00 to 4:00 Mantra chanting/yoga anatomy/Human Anatomy
4:00 Tea break
4:30 to 6:00 Asana Practice
6:00 to 7:00 Pranayama and meditation
7:15 Dinner
10:00 Lights off
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Meaning, definition of yoga according to various sources mention in ancient scriptures
Yoga is derived from Sanskrit root “Yuj”, meaning to unite, to integrate. Yuj means joining
(Yujyate anena iti Yogaḥ). Yoga is that which joins/unites. Yoga is the union of two
opposite .What are the entities that are joined? In the traditional terminology it is joining of the
individual SELF with the universal SELF. Yoga is highest state of union, integration between
individual consciousness & cosmic/ universal / divine consciousness.
Yoga is one among the six system of Indian philosophy known as “sat Darsanas”. Among sat
darshana shankhya philosophy is theoretical and yoga philosophy is its practical aspect
One of the great Risis (seers) Patanjali complied the essential features & principles of yoga and
made a vital contribution in the field of yoga. According to Patañjali, Yoga is a conscious
process to control the modifications of mind. Cessations of mental modification is the goal as
well as meaning of yoga
Yoga for many people starts with physical postures to enhance & preserve the beauty and
vitality of their body .That forms only the least part of yoga. Yoga starts from matter in search
of self. Yoga is a process to move from gross to subtler.
“Yoga is the process of reconnecting our finite microcosmic individual self with
infinite, absolute pure, macrocosmic consciousness.”
Yoga holds the Key for self enfoldment &self improvement. Yoga can help us to
transform our life into what it should be an experience with truth.
Yoga practice improves our inner strength, sharpness our intellect, teaches us to
control our emotions & brings a rare concentration & efficiency into our action & work.
Yoga is a way to live holistic living. Understanding himself to be .not a part but
the whole of truth existence, knowledge & Bliss.
So we can say yoga is the best creative & preventive medicine for all the illness of
man resulting from the so called modern living.
According to Patanjali yoga sutra
Patañjali defines Yoga in his second aphorism –
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Yogaś citta vṙtti nirodḥaḥ (Yoga Sutra: 1.2)
Yoga is a process of gaining control over the mind and its various modifications or in other
words we can say master of the roaming tendency of mind is yoga
Another important scripture known as YogaVāsiṣṭha a define Yoga as a skilful

trick/methodology to calm down the mind. It is an (Upāyaḥ) a skilful subtle process and not a
brutal, mechanical gross effort to stop the thoughts in the mind
'manaḥ praśamanopāyaḥ Yoga ityabhidhīyate' – Yoga Vasistha – 3.9.32
As per Bhagwat Gita
YogahKarmasuKausalam- Gita 2.50
Yoga is skilful, dispassionate action. The expertness is in maintaining relaxation & awareness
in action. Relaxed action is the process .Efficiency in action is an outcome. Thus yoga is a
skilful science of gaining master over mind.
Yoga can be understand as a process of elevating human qualities , eliminating animal

behaviour & cultivating divinity & superior qualities to attain higher goal of human life. Or in
simple language we can say up graduation of human life.
Yoga can also be defined as a state-(equanimity of mind)
In Bhagwatgita Lord Krishna says to Arjun
Being fixed in yoga, renouncing attachments and staying even minded in success of
failure .Equanimity is really yoga. When you are not affected by external and internal
turbulences, you are not attached with joy and sorrow; you remain indifference between
success and failure that state of mind is called yoga
“YogasthahKuruKarmaniSangantyaktvaDhananjayasiddhyasiddhyahsamab
hutvasamatvam yoga ucyate.”Gita -2-48
On the other hand Kathopanisad explain Yoga.
Yoga is a state in which all our indriyasans (sense and knowledge organs) are held
steadily i.e. as a state of mastery over the senses and the mind
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Tam Yogamitimanyante
Sthiramindriyadharanam 2.3.11
Bhagwat Gita says Yoga is the state of Samadhi, Samadhi means balanced knowledge
Even on hearing confusing & conflicting statements. When your mind will remain steadfast,
unperturbed in a state of Samadhi then you have a reached Yoga.
Origin and History of development of Yoga
Yoga is relatively a new phenomenon outside India and mainly practiced to satisfy physical
body but actually in India yoga has been practiced for at least 5000 years. Though nobody can
with certainty point out the origin of Yoga, but it is well established that it has been part of
Indian spiritual heritage for millenniums. We have various references for this claim. We do
believe its divine knowledge and its passes from God to great yogis for the welfare of human.
The origin of yoga is shrouded in the mist of time yoga is as old as this universe. Yoga is
regarded as divine science revealed to enlightened sages in their deep meditation. The oldest
archaeological evidence of its existence is provided by a number of stone seals showing figures
in yogic postures excavated from Indus valley civilization and thought to date from 300 BC.
Yoga was first mentioned in Vedas
Yoga means the classical Yoga system as mention by Patañjali in his Yoga Sūtras. Patañjali
rishi described an eightfold (aṣṭāṇga) system of Yoga focusing on spiritual development
which covers ethical code of conduct (Yama and Niyama),physical discipline
postures/Āsana), breathing regulation (Prāṇāyāma), regulation of the senses
(Pratyāhāra),developing concentration (Dharaṇā), meditation (Dhyāna) and absorption
(Samādhi). This provides a complete, scientific and systematic training of spiritual growth and
development. We are not saying that sage Patanjali invented this system of yoga .Classic yoga
was the integral part of ancient Vedic tradition sage Patanjali was only a compiler of these
ancient teaching prior to Patanjali various ancient scripture such as
Purana ,Mahabharat,Upanisads etc covers the all/various aspect of Patanjali yoga sutra. The
propounder of the Yoga system is said to be Hiraṇyagarbha,
Yoga is a Vedic knowledge comes from Veda (Veda means known knowledge it is known by
yogis ).Origin of yoga can be traced back to Regveda the oldest Hindu text which speak about
yoking our mind and insight to the light of truth or reality .Yoga has been part of human
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activities in India for spiritual achievements . There are various great yogis such as is Vasistha,
Yajnavalkya, Yogesvara Krishna, Yogi Shiva etc.
The history of Yoga is divided into five categories:
1. Vedic period
2. Pre-classical period
3. Classical period
4. Yoga in Medieval Times
5. Yoga in Modern Times
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Vedic period: - In this period before written text, teaching was transmitted orally from master
to disciples. The earliest of these teaching found in Vedas, the ancient texts of Vedas are the
oldest scriptures in the world. There are four Vedas
The Rig-Veda is a collection of hymns that are in praise of a higher power.
Yajur Veda:-knowledge of Yajña
Sāma Veda:-Knowledge of chants
Atharva Veda: - knowledge of worldly affairs
During Vedic period it was considered that to attain higher spiritual experiences Mantra yoga,
Prana yoga and Dhyana yoga (meditation) are essential.
Through mantra Yoga, yogi use specific mantra and by its regular practice the mantra becomes
active and works as a tool of transformation in the mind,
Prāṇa Yoga – In this kind of yoga yogi through various Prāṇāyāma techniques, which
energizes the vital force achieves higher goals of yoga
Dhyāna Yoga – Through Dhyana yoga/Meditation yoga yogi cultivate/develop their dhi/buddhi
(intellect) to experience eternal truth.
re-classical period: - One of the most outstanding Yoga scriptures is the Bhagavad-Gita,
which was composed around 5000 B.C. According to the Bhagavad gītā, there are four paths
which lead to establishing relationship with the Supreme. These have been designated as the
Yoga of perfect actions (Karma Yoga), the Yoga of perfect devotion (Bhakti Yoga), the Yoga of
perfect knowledge (Jñāna Yoga), and the Yoga of will power (Rāja Yoga). There are 18
chapters in Bhagwat gita and each chapter is called Yoga. This is an excellent scripture gives
specific knowledge regarding the purpose of human life, the immortality of the soul, and our
external relationship with higher self.
Classical period :-During the classical period, around 2nd century BCE, Patañjali wrote Yoga
Sūtra, comprising 196 aphorisms, explaining the eight steps (Aṣṭāṇga) to reach the goal of
human life which is freedom from suffering and get rid from the cycle of death and birth. This
is known as Royal path of yoga or Rāja Yoga or Aṣṭāṇga Yoga.
Yoga in medieval times: - Buddha (around 6th century B.C.) had popularized meditation on
the entire subcontinent. However, there was a point of disagreement that one cannot start the
spiritual practices with meditation immediately. One has to prepare oneself for meditation.
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During 6th century A.D. when the influence of Buddhism had declined, some great Yogis like
Matseyendranātha and Gorakṣanātha set out system to purify the body. There were many
treatises on Hatha Yoga written during this time. The main texts written during this period are
Hatha Yoga Pradipika by Svātmārāma, Gheraṇḍa Saṁhitā a conversational treatise,
Haṭharatnāvalī by Śrinivāsa Yogī which also discusses Ayurveda along with Yoga, Śiva
Saṁhita, Siddha Siddhānta Paddhati by Nityanātha etc.
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Yoga in modern times:-
In the modern period, yoga and its teachings trave-

led from East to West, a phenomenon embodied first
by the arrival of Swami Vivekananda in the United
States in 1893. Drawing on the teachings of the
Bhagavad Gita, he wrote on each of the four paths
found there: raja yoga (meditation), karma yoga
(selfless action), bhakti yoga (devotion), and jnana
yoga (metaphysics). In the early twentieth century,
Swami Kuvalayananda of the Kaivalyadhama Yoga
Institute, a s well as Yogendraji of the Yoga Institute in
Mumbai, initiated systematic practice and research
in yoga. Since then, various traditions have spread
worldwide. These include teachings set in motion
by T. Krishnamacharya (who inspired well-known
practitioners of yoga such as B. K. S. Iyengar, T. K. V.
Desikachar, and Pattabhi Jois); Swami Shivananda
Sarasvati (and his disciples Swamis Satyananda,
Vishnudevananda, and Satchitananda); the Hima -
layan tradition (Swami Rama, Pandit Tigunait, and
Swami Veda Bharati); the Kundalini Yoga tradi-
tion (Yogi Bhajan); the Self-Realization Fellowship
(Swami Yogananda); and the Rishiculture of Swami
Gitananda Giri (Yogacharini Meenakshi Devi
Bhavanani). Yoga practitioners and scientists such
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In the modern time, yoga and its teachings travel from East to West, a phenomenon embodied
first by the arrival of Swami Vivekananda in the United States in 1893. Drawing on the
teachings of the Bhagavad Gita, he wrote on each of the four paths found there: raja yoga
(meditation), karma yoga (selfless action), bhakti yoga (devotion), and jnana yoga
(metaphysics).
In the early twentieth century, Swami Kuvalayananda of the Kaivalyadhama Yoga Institute, as
well as Yogendraji of the Yoga Institute in Mumbai, initiated systematic practice and research
in yoga. Since then, various traditions have spread worldwide. These include teachings set in
motion by T. Krishnamacharya (who inspired well-known practitioners of yoga such as B. K.
S. Iyengar, T. K. V. Desikachar, and Pattabhi Jois); Swami Shivananda Sarasvati (and his
disciples Swami Satyananda, Vishnudevananda, and Satchitananda); the Hima-layan tradition
(Swami Rama, Pandit Tigunait, and Swami Veda Bharati); the Kundalini Yoga tradition (Yogi
Bhajan). Since 2002, Swami Ramdev has popularized yoga throughout India as well as
initiating research to study its effectiveness in health care.
as H. R. Nagendra and R. Nagarathna of S-VYASA

(Swami Vivekananda Yoga Anusandhana Samsthana)
University in Bangalore continued the early efforts
of Swami Kuvalayananda with a special emphasis
on yoga as therapy. Since 2002, Swami Ramdev has
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popularized yoga throughout India as well as initiat-
ing research to study its effectiveness in health care.
Other recent schools of practice are listed in the
final part of this chapter. Notably, while yoga teach-
ings have been derived from many written sources, it
is the presence of a living lineage of teachers (a guru-
parampara) that provides assurance that a particular
teaching is genuine.
Brief description of some yogic text
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There are various ancient scriptures available to study yoga. Here we are describing some of
them such as Patanjali yoga sutra, Hatha yoga Pradipika, Gheranda Samhita, Bhagwat Gita etc
Patanjali yoga sutra/yoga sutra of Patanjali:-This scripture is regarded as the most precise
and scientific text ever written on yoga. It talks about Raja yoga/Ashtanga yoga. It has 196
sutras (aphorisms) divided in to four chapters known as Pada. The four padas are
1. Samadhi Pada (Portion of contemplation)
2. Sadhana Pada(Portion of practice)
3. Vibhuti Pada(Portion of accomplishments)
4. Kaivalaya Pada(Portion of absoluteness)
The first chapter deals with the fundamental nature of yoga and some of its techniques. It
defines what is yoga, and its purpose it describes chitta (mind stuff) and various mental
modifications (vrittis) and how to control them through practice and detachment, this chapter
also describes Samadhi, ishwara, aum and what are the obstacles in the progress of yoga as well
as methods of harmonizing the mind.
The second chapter put lights on various affections (Kleśas) and how to overcome to find
solution to human sufferings .In this chapter Patanjali discuss eight limbs of yoga which are
Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, Dhyāna and Samadhi. The first five
of these eight components are called as Bahiraṅga Yoga or Yoga of external nature. These five
may be known as preparatory in nature. The last three components make the Antaraṅga Yoga
since they deal with the core of self. Practice of first five limbs of yoga makes one ready to take
up Antaraṅga Yoga where in Samadhi is included.
The third chapter is known as Vibhūti Pāda, (some psychic powers) it describes darana
(concentration) dhayana (meditation) and Samadhi (super consciousness) as well as some
siddhis (psychic powers)
Kaivalya Pāda is the last chapter it describes means of attaining psychic powers, the individual
and cosmic mind, theory of perception, path of Kaivala (liberation).
Text/scriptures on Hatha yoga:-

There are 3 main classical texts on Hatha yoga
1. Hatha yoga Pradipika
2. Gheranda Samhita
3. Siva samhita
Hatha yoga Pradipika: - The Hatha Yoga Pradipika is a classical text on Hatha Yoga. It was
written in Sanskrit by Swami Swatmarama, a disciple of Swami Goraknath, in the 15th century.
It is considered to be the oldest surviving text on Hatha Yoga. The Hatha Yoga Pradipika
contains instructions on the practice of Asana/postures, breathing exercises
(kumbhaka/pranayama) purifications techniques (Kriya) as well as a description of the different
energies in the body.
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Sanskrit word Pradipika means “light” or “to illuminate”, ha means “sun”, tha means “moon”
and yoga or yug means to “join”. So the title of book Hatha yoga Pradipika means light on
how to join the sun and the moon, .Hatha yoga is a tantric practice as it attempts to bring about
a harmony between the two energies of life: the pranic and the mental. This pair can also be
described as the shakti, or female, cool current which travels through the ida nadi, and the
mind, or male, hot current which travels through the pingala nadi. When their union takes place
in the central channel (sushumna nadi) it is the union of body and mind, and this is the
awakening of higher consciousness.
The Hatha Yoga Pradipika, along with the Gheranda-Samhita (1650), is one of the most
detailed manuals describing the techniques of Hatha Yoga. Many people believes Hatha Yoga
as “easy yoga”, Hatha Yoga is not an easy yoga practice. Hatha Yoga is the yoga that is
attained through difficult physical Kriya and cleansing, purifying actions as a beginning
practice. Its practice demands complete mastery of the physical and mental body, rendering the
body and mind capable of withstanding prolonged ecstatic states of union with the infinite.
Samadhi, or the enlightened state, is not just a mental experience; it is a psychokinetic or
whole-body/mind event, involving every fibre, cell and tissue.
The text is composed of four chapters. The first chapter deals with Asana; Chapter Two with
Shatkarm and Pranayama; Chapter Three: mudra and bandha, and Chapter Four: Samadhi. In
Chapter One there are guidelines for sadhana as well as how to perform various asanas and
suggestions for food restrictions that may aid in the practice of meditation.
Chapter Two deals mainly with techniques (the shat (six) karmas) for cleansing the physical
body, breathing exercises which purify the pranic body through breath retention (kumbak), and
various practices to balance the doshas and release blocked energy.
Chapter Three concentrates on the use of mudras (gestures) and bandhas (locks), contrivances
for awakening kundalini and directing energy toward enlightenment.
Chapter Four describes and gives further techniques for the attainment of perfection in the form
of hearing. According to the Hatha Yoga Pradipika, Samadhi comes when there is development
of a sound body and a sound mind; the yogi’s attainment of perfection is in the form of the
unstuck sound-the nadam. Practically speaking, yoga is attained when one is able to hear God;
the absolute as the pranava, the nadam.
Gheranda Samhita:- Gheranda Samhita, Sanskrit for ‘Gheranda’s compendium’, was written
in the 17th century and is said to be the most encyclopaedic of the three classical texts on Hatha
Yoga. This comprehensive work has its focus on the Shat Kriyas, exercises for cleansing the
internal organs, or Ghatastha Yoga.
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Siva smhita: - Siva Samhita, whose author is unknown, means ‘Siva's compendium’ and it is
written in the form of a dialogue between the Hindu God Siva and his consort Parvati. Siva
Samhita is considered the most comprehensive text on Hatha Yoga (postures). Among other
topics, it covers the different philosophical standpoints, asanas, meditation, the energies in the
body, the importance of the Guru, the four paths of yoga, and various methods of liberation and
how to overcome the obstacles to emancipation.
Bhagwat Gita
Another important text on yoga is Bhagwat Gita is literally translated as ‘Song of the Lord’. It
is one of the great scriptures considered as books for highest realization. Bhagwat gita is not an
independent book; rather it is a part of the great epic in Sanskrit ‘Mahabharata’. We find this
Bhagwat Gita in the Bhishma Parva of this great epic. BG is a great philosophical discourse
given to Arjuna. .
Bhagwat Gita consists of 700 verses presented in the form of dialogue between Lord Krishna
and Arjuna. Bhagwat Gita tries to create a philosophy of action (Karma) based on knowledge
(Gyana) and supported by Devotion (Bhakti).
The fundamental metaphysics of Gita is ‘that which changes with time cannot be considered
eternal and is not the ultimate reality because ultimate reality is neither temporary nor does it
change with time. It is indestructible.
Bhagwat Gita declares that it is only soul which is ultimate reality as it never changes nor it can
be destroyed. It is eternal, unborn, all pervasive and immutable. Soul is never destroyed; it is
only body that perishes.
It is neither born, nor does it ever die. Not being subject to birth and death, soul does not perish
with body. Bodies are for the souls just like clothes for a common man. Just as we discard worn
out garments, the soul discards worn out bodies and accepts new one
He, who is disciplined in Yoga, sees the same supreme self existing in all beings and all beings
existing in the same supreme self is a true seer
Concept of Yoga in Bhagwat Gita
It is always a dispute among the thinkers regarding the chief teaching of Bhagwat Gita. Some
consider action (Karma) to be the main teaching while others consider knowledge (Gyana) and
devotion (Bhakti). But gradually people have started accepting that Bhagwat Gita presents a
unique synthesis of action, devotion and Knowledge.
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Every human being is a complex of intellect (head), will (action) and emotion /love (bhakti).
Bhagavad Gita teaches about: knowledge (jnana yoga), action (karma yoga), and love (bhakti
yoga)
1..Knowledge/Jnana yoga:
Krishna shows Arjuna that his grief is misplaced since the eternal soul, unlike the body, cannot
be slain.
Krishna urges Arjuna to acquire discriminative wisdom (i.e., the ability to distinguish the
eternal from the transient).
One acquires the wisdom by cultivating steadiness of mind, which Krishna compares to a lamp
un flickering in a windless place. Attainment of the mental stability requires practice,
especially yoga postures (“stopping the whirlpools of the mind”), which help to concentrate the
mind. The body is a vehicle for helping the mind come to repose.
2. Action (karma yoga) Acting without getting enmeshed in the results of action.
Krishna asks Arjuna to renounce not the worldly life or action itself, but instead the fruits of
action. One must bring steadiness of mind into action: yoga is “skill in action.”
The four purushartas or goals of life are kama (please or passion), artha (wealth or power),
dharma, and moksha (freedom).
On the field of dharma, one should act without passion (nishkama) and without desire for the
fruits of action (nishphalaratha). Through yoga, one can cultivate a disinterestedness in or
detachment from the outcome of action. It advocates the performance of action in a detached
manner.
C. Love: Dedicate your action in devotion to God.
Types of yoga
The human personality can be divided broadly into four fundamental categories: emotional
person, active person, intuitive person and volitional person. Each person has a different
temperament and inclinations according to predominance of one or more of these categories To
satisfied the need of individuals there are various path of yoga, it is not about superior yoga or
inferior yoga it is mainly because of different people & their ability to practice yoga. . Yoga is
one & due to variation in practice & tradition it seems different .The goal of yoga practice is to
witnessing, observing the patterns of mind rather being controlled by it. Yoga practice
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transcends our limited understanding of me, mine & ego and awakens a living, vibrant force
that lives within us.
1. Raja yoga/Patanjali yoga /ashtanga yoga /Royal path of yoga: - Raja Yoga or Patanjali
Yoga for those with strong willpower. Its yoga of mind. Raja yoga focus on exploring the
inner world and unleashing the power and knowledge contained within. It is the science
of mental discipline and includes various tools and techniques to make mind one pointed.
2. Bhakti yoga /yoga of devotion :- Bhakti Yoga for those who are emotionally and
devotionally inclined
3. Gyana yoga /yoga of knowledge: - .). Gyana Yoga for those who are intuitive by nature.
Study of scriptures such as Bhagwat Gita, Samkhya Philosophy etc for realisazitation of
higher self.
4. Karma yoga /yoga of action: - Karma Yoga for those who are active by nature. The 4
major laws of Karma Yoga are described beautifully in Bhagavad gītā so that you can
enjoy every moment of your work totally free from all stresses.
1) Work with a sense of duty
2) Work without getting intensely attached to the work
3.) Never allow the anxieties about the results interfere with your mind during the
currency of the job
4) Accept failure and success with equanimity.
Using these techniques of Karma Yoga we learn the art of ‘working in relaxation’ with
total ‘Awareness in Action’.
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What is raja yoga? And its Aims and Objectives
If you would like to satisfied yourself or search for your inner peace through exercising your
body or lumbering your body through various yoga asana you may not totally succeed. As we
know through yoga anatomy we are not only physical body we have 5 different sheets known
as kosha and we need to work on them the experience total peace and bless.
When we say yoga is a way to unwind to find yourself mainly we are talking about Raja yoga.
As you know through the definition of yoga “yoga is the process of gaining mastery over
restless mind. It is beautifully describes is Patanjali yoga sutra. Raja yoga is the process of
understands our self through total cessation of mental modification .Once mind stops its
rooming around it can see and fix in its true nature)
To achieve this state Patanjali gives us guidance to practice eight fold path of yoga also known
as Raja yoga/ashtanga yoga or Patanjali yoga.
These 8 steps are
Yama (restraints/social code of conduct)
Niyama(observations /personal code of conduct)
Asana (Posture/physical discipline)
Pranayama (Breath regulation/Discipline of breath)
Prathyahara (withdrawal of senses from their subject/sensual discipline)
Dharana (Holding mind in a given subject/concentration)
Dhayana (Meditation)
Samadhi (total/ deep absorption or super-consciousness)
Aims and objectives of Yoga (raja yoga):-
To restrain roaming tendency of mind and to eliminations of 5 afflictions .i.e.
Ignorance (avidyā or lack of awareness of reality) Egoism (asmitā),
Attachment- (raga), aversion/hatred (dveṣa),
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Fear of death (abhiniveśa). And to enter into a state of highest consciousness that manifests in
life as Satya (Truth), Bodha (Pure Consciousness), Jñāna (Absolute Knowledge), Ānanda
(Bliss), and Prema (Love).
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What is Hatha yoga? Aims and Objectives of Hatha yoga
Hatha Yoga is a popular yoga practice around the world due to its health promoting activities
such as asana and pranayama. Its origin is traced to the writings of Swami Swatmarama, the
first book on asanas and pranayama written in the 15th century known as Hatha yoga Pradipika.
Hatha Yoga integrates and balances the two sides of the body.
Ha means sun and Tha means moon. Sun or masculine is the right side, while
Moon or feminine is the left side. Both sides provide energy for stability, strength and balance
Hatha Yoga emphasises the methods of bodily control and regulations of breath. The final
result of Hatha Yoga is getting ready for Raja Yoga. A progressive spiritual practice in Hatha
Yoga leads to the accomplishment of Raja Yoga. Hatha Yoga is a ladder to ascend the stage of
Raja Yoga. Purification of the body and control of breath is the direct aim of Hatha Yoga. The
ṣaṭkarmas or six acts of purification of the body are Dhauti (cleansing of the stomach), Basti
(natural form of enema), Neti (Cleansing of the nostrils), Trāṭaka (unwinkingly gazing at some
object), Nauli (churning of the belly) and Kapālabhāti (removal of the phlegm through a certain
kind of Prāṇāyāma). The body is rendered healthy, light, strong and steady by the practice of
Asanas, Prāṇāyāma, Bandhas and Madura. The achievement of physical fitness and worldly
power is a method to prepare the student for the rigors of Raja Yoga.
Aims and Objectives of Hatha yoga.
Purification of body
Awakening of pure consciousness through which one ultimately connects with divine energy
Complete balancing of physical, mental & energetic fields.
To balance prana, the energy that moves upwards to the brain
To balance apana, the energy that moves downwards to the pelvis
To balance mind-body-breath and promote inner harmony and peace
To balance opposites; hot and cold, pain and pleasure, loss and gain
To balance every aspect of an individual, make life painless and peaceful
To prepare yoga students for practicing Raja yoga.
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Bhakti yoga its Fruits and Obstacles in the path of Bhakti yoga: -
Bhakti Yoga is an import branch of yoga. In this seeker seeks Self-realization through devotion
to any name and form of God. The term Bhakti comes from the root "Bhaj", which means "to
be attached to God.” Bhajan, worship, Bhakti, Anurag, Prem, Priti are synonymous terms.
There is no selfish expectation here. There is no fear also. . He feels, believes, conceives and
imagines that his Ishtam is an Ocean of Love .It this seekers practices prayer, chanting, song,
ritual, listening to, or reading stories of divine beings,etc. It cultivates loyalty, devotion, faith,
and a one-pointed focus on the object of devotion. Although bhaktas (devotees) recognize that
the Absolute is beyond the grasp of the mind, they make use of meaningful and inspiring
symbols to aid in focusing attention, affection, and the highest aspirations. They regard the
name and form that they worship, not as an end to itself, but as a gateway to pass through in
order to experience the transcendent Absolute. Symbols and Imagery in Bhakti Yoga Symbols
are powerful images that reach the mind at the subconscious level.
Bhakti Yoga is often referred to as the easy path because love and devotion open our hearts
and energizes and inspires us, like nothing else. In the presence of love, fear evaporates, and
faith transforms from mere belief to certainty based on direct experience. Meditation is natural
to bhaktas, because the mind enjoys thinking of the beloved. Our senses are also more easily
mastered through the practices of Bhakti Yoga. The senses, always hungry to be fed, are filled
with delights that uplift the spirit and direct attention to higher truths. The mind is engaged with
beautiful images to contemplate, charming tales that present great teachings, the sweet smell of
incense, uplifting chanting and music, blessed food, and graceful, meaningful ritual.
Fruits of Bhakti yoga:
As a result of bhakti yoga all weaknesses and Doshas (faults) of devotees vanish. His /her mind
and heart becomes pure.
Obstacles in the path of Bhakti yoga and how to overcome:-
Desire and expectation is enemy of any one peace. Desire is an enemy of devotion. Desire is
very powerful. It assumes various subtle forms. There is no end for desires without
renunciation (Tyaga)
Bhakti can never be cultivated in the heart. The three kinds of austerity viz., physical, verbal,
and mental Tapas prescribed in the Seventeenth Chapter of the Gita purify the heart
rapidly. Without purification of the mind, there is no hope of cultivating Bhakti in the heart.
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Concept of chitta: -
Yoga is the practical path of realisation of the theoretical ideals of Shankhya Philosophy. The
most important element in the psychology of yoga is chitta. Chitta is the mind stuff .it is made
by three guna (sattava, Rajas, Tamas) it is more subtle .its component are
Buddhi or intellect,
Ahamkara or ego,
Manas or mind.
Chitta is very first modifications of the Prakriti in which sattva guna dominates over rajas and
tamas guna. It is material by nature, but due to nearness or closeness with the Purusa, it
acquires consciousness. But when it relates to an object, it assumes the ‘form’ of that object.
This form is called Vrtti or modification. Due to the modifications of Chitta, the self knows the
worldly objects. There is no real or actual modification occurred in the self. But due to the
reflection of the Purusa in the modifications of Chitta, there is an appearance of change found
in it. Just as the moon appears as moving in the river and waves of the river appear as luminous,
similarly Purusa appears as undergoing modifications and chitta appears as conscious due to
Purus’s reflection in it. When the knowledge of an object is attained the self ceases to exist
from the modifications of Chitta. It even detached from the association and aversion of the
worldly joys and pain. This attachment and aversion is nothing but ‘bondage’. To get rid from
these bondage human beings need to control the modifications of chitta. One can control the
modifications of chitta only by practicing yoga in continuous manner and by cultivating non
attachment
In this regard, Patanjali defines yoga as the cessation of the modification of chitta. On the
account of Yoga philosophy, chitta has different stages and various forms. Let us discuss these
issues one after the other
There are five stages of chitta called as ‘chitta bhumi’.
Ksipta (Restless/monkey mind):- This is the first-stage of chitta. In this stage chitta is very
much distributed and attached with worldly objects. In this state, the mind is totally restless,
unable to concentrate or decide, jumping from one thought to another, from one emotion to the
next and from object to object. It moves between love and hate, likes and dislikes expectations
and disappointment.
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Mudha (Torpid):- In this stage, tamas dominates the other two gunas; sattva and rajas. This
stage of chitta is known as mudha. For example, chitta of the intoxicated persons. The mind is
dull, sleepy, lethargic and lacking vigour. When we are in such a mental state we feel tired and
not willing to engage with life. We easily give up and find numerous reasons not to move on
with our intentions (donkey mind)
This is a common state for most of us today. We alternate between the Kshipta (monkey) and
the Mudha (donkey) state. .
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Viksipta (Distracted/occasionally study mind like butter fly):- Temporarily distracted and
temporarily focused 50/50 .This is the third stage of chitta where sattva guna dominates the
other two gunas. In this stage yoga begins and chitta tries to attain god or supreme soul. Due to
the sattva dominance, it is found that there is temporary ceasing of the modifications of the
citta.But this ceasion is temporary .Exactly like a butterfly alternating his fly and rest, the mind
fluctuate between thoughts of clarity and thoughts of confusion. For example, in our yoga
practice, while sitting in meditation, we do find ourselves experiencing short periods of
calmness, stillness and focus on the object of meditation, but the moment we hear a sound, or a
movement our attention sleeps away. We get distracted/irritated and start to blame on the
environment “I was so balanced and the environment interferes with my practice”. That very
moment we start to think to change the environment, and not our way of perceiving.
Ekagra (concentrated):-This is the fourth stage of Chitta. In this stage, chitta is ready to focus
and pay attention, very relaxed but not sleepy. It is due to the sattva preponderance. It is known
as ekagra. For example, the flame of a candle light remains always pointing up without flicking
hither and thither.
Niruddha (Restricted/fully concentrated mind):-The fifth and final stage of chitta is

niruddha. In this state, the mind is not distracted by random thoughts but is fully absorbed in
the object of concentration. In such a state no new impressions can distract our mind and the
old one can no longer influence our present state.
Out of these five stages the last two are very helpful and hence useful in yoga. But the
remaining stages are harmful for practicing in yoga and thus, these may be removed by
practice.
.Modifications of Chitta: - The chitta gets modify or change and acquires consciousness due
to the reflection of the Purusa or the self. But the real nature of chitta is material. The changes
in chitta are known as modifications of Vrtti. The modifications of chitta are of five types.
These are,
1. Pramana (right cognition/right knowledge)

2. Viparyaya (wrong cognition/mis concept)
3. Vikalpa (imagination/verbal delusion)
4. Nidra (sleep)
5. Smrti (memory)
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These five kind of mental modifications may be pain full or pain less.
1. Pramana:-There are three pramanas or three ways you can get right knowledge
a. Direct perception
b. Inference and
c. Scriptural Testimony
In the case of direct perception, the chitta through sense organs (both external and internal)
comes into contact with external objects of the world and assumes its form. If you see
something face to face you do not have any doubt. This is one way to get valid knowledge
In case of inference, the chitta find out the generic nature of objects through inference
Another way for chitta to get pramana is to believe in scriptural testimony.
2. Viparyaya: - The expression ‘Viparyaya’ is understood as ‘doubt’/misconception. For

example in twilight you see a coiled rope and mistake it for snake. You get frightened. There is
no snake there in reality, there is false understanding. But still creates a terror in your mind.
3. Vikalpa:-It is the knowledge in which the object is known but the object does not exist.
Thus, it is treated it as merely a verbal cognition. In this you hear something ,but in reality it is
nothing like that In Viparyaya (misconception )at least there was rope to be mistaken for snake
but in Vikalap verbal delusion ) there is nothing yet you still creates some opinion about it. For
example, barren women’s child, horses’ horn, etc.
4. Nidra: - Nidra is a mental modification where there will be no cognition/understanding. It is

the knowledge of the absence of objects. In this stage, the chitta is predominated by tamas.
However, this stage won’t ignore the mild presence of knowledge while some body is in sleep.
This is so because after waking up from sleep the person has consciousness that (s) he had slept
well and knew nothing. Thus, some sorts of modifications are occurred even in sleep.
5. Smrti/ Memory:-Smrti is the recapitulation or recollection of past experiences.

Recapitulation is possible through our impressions that we left on the objects while cognized.
Thus in this stage some sorts of modifications are found in chitta.
Causes responsible for disturbances in chitta? - There are several causes responsible for the
disturbances in the chitta. Among those a few are;
Disease, Dullness, Doubt, Carelessness, Laziness, Sensuality, False perception, Failure to reach
firm ground, slipping from the ground gained. These causes for disturbing chitta/mind are more
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or less like a chain. The first cause is disease, if someone sick its s very difficult to keep chitta
in balanced condition. And this sickness makes you dull and dull mind creates doubt/confusion
because dull mind do not want to penetrate into a thing to understand it properly. When
doubt/confusion is there it creates carelessness which brings laziness /lethargic attitude .Chitta
need some objects but due to laziness mind/chitta do not want to work for higher goal so it
starts searching for some sensual pleasure /enjoyments.
Another cause of chitta disturbance is our false perception. Due to sensual enjoyment we start
acknowledging sensual pleasure as main source of joy. This is not right knowledge. And due to
false perception we fail to reach firm ground. And due to failure of reaching firm ground our
mind gets disturbed.
Another cause for disturbing our mind/chitta is slipping down from the ground one has gained.
What does it mean? for example if you regularly practice yoga and pranayama you will feel
you are progressing in the path of yoga and all of sudden one day you find out you have lost
everything and slip down from to the rock bottom It happen to many people I it is common in
spiritual path as we know yoga practice is obstacle race.
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This is common to every aspirant. The mind/chitta cannot function on the same level always it
has its heights and depths. Take these obstacles as a way of learning and expressing your own
capacities .Remember if a river flows easily, the water in river does not express its power. But
once you put an obstacle to the flow by constructing a dam, then you can see its strength in the
form of tremendous electrical power
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Concept of Ashtanga yoga/Raja yoga/Patanjali yoga:-
As we know now yoga is a science to overcome roaming nature of our mind to realise the true
self. So how to achieve it Patanjali mention to practice Ashtanga yoga .It is very scientific
approach to deal with mind and its modification. The term ashtanga yoga refers to eight steps
(eight limbs). The play significance role is the management of mind. Now we study in details
about them.
1. Yamas: - The yamas as described in Patañjali`s Yoga Sūtra are only five, which are also
known as the great universal vows or the sārvabhauma mahā vratas, because they are not
limited by either class, creed, time or circumstances. They are the guidelines for how we ought
to interact with others. These are the social disciplines to guide us in our relationships with
others.
These five yamas are:
• Ahiṁsā (non-violence), • Satya (truthfulness), • Asteya (non-stealing), • Brahmacarya

(celibacy), and • Aparigraha (non-covetousness)
Ahiṁsā or non-violence: It is the awareness and practice of non-violence in thought, speech

and action. It advocates the practices of compassion, love, understanding, patience
Satya or Truthfulness:-It means "To be in harmony with mind, word and action, to conduct
speech and mind according to truth, to express through speech and to retain it in the intellect
what has been seen, understood or heard." A perfectly truthful person is the one who expresses
in his speech exactly what he thinks in his mind, and in the end acts according to it.
Asteya or Non-stealing: - It is the third constituent of the yamas of Aṣṭāṅga Yoga. It upholds
forgoing the unauthorized possession of thought, speech and action. Asteya stands against
covetousness and envy. It advocates the cultivation of a sense of completeness and self-
sufficiency in order to progress beyond base cravings.
Bhramchraya or celibacy:-. It is believed to be a behaviour, which brings man nearer to the

Divine. This yama believes in avoiding indulgence in all sensual pleasures, whether mental,
verbal or physical.
Aparigraha or Non-accumulation:- The literal meaning of aparigraha is the non-

accumulation of worldly objects, caused by covetousness and attachment.
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2. Niyamas or observations /personal code of conduct):- The niyamas are the second
constituents of Aṣṭāṅga Yoga. It tells how we should interact with ourselves, our internal world.
The niyamas are about self-regulation—helping us maintain a positive environment in which to
grow. Their practice harnesses the energy generated from the cultivation of the earlier yamas.
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Patañjali names five niyamas:
Śauca or purity, • Santoṣa or contentment, • Tapa or austerity, • Svādhyāya or self-education,

and • Īśvara-praṇidhāna or meditation on the divine/surrendering to His Will
Śauca or Purity:-it implies both external as well as internal purity. In the words of sage Manu,
water purifies the body; truthfulness the mind; true knowledge the intellect and the soul
purified by knowledge and austerity. It advocates the practices of intellectual purity, purity of
speech and of the body.
Santosh or Contentment:-The second niyama is that of contentment, which is described as not

desiring more than what one has earned by his honest labour. This state of mind is about
maintaining equanimity through all that life offers. Santoṣa involves the practice of gratitude
and joyfulness—maintaining calm at all costs. This state of mind does not depend on any
external causes.
Tapa or Austerity :-The third niyama, is described in Yoga philosophy as power to withstand
thirst and hunger, cold and heat, discomforts of place and postures; observing silent meditation
and ritual fasts. It implies to a person who practices both mental as well as physical austerity.
Svādhyāya or self-education/self observation:-It is consists of scriptural studies. The

scripture being, the Vedas and Upaniṣads together with the recitation of the Gāyatri Mantra and
the Om mantra.
Īśvara-praṇidhāna or surrendering to His Will/Believe is God: - The last of the niyamas, as

the dedication of all our actions performed either by intellect, speech or body to the Divine. The
results of all such actions are by definition, therefore, dependent upon Divine decision. The
mortal mind can simply aspire to realize the Divine through dedication, devotion, purification,
tranquillity and concentration of the mind. This Divine contemplation spills over to all aspects
of the yogi`s life.
The benefits of practising yamas and niyamas: - The yamas and niyamas help in managing
our energy in an integrative manner, complementing our outer life to our inner development.
They help us view ourselves with compassion and awareness. They help in respecting the
values of this life, in balancing our inner growth with outer restraint. In short they help us to
lead a conscientious life. Yamas and niyamas are not about right and wrong. They are about
being honest with the true Self. Living according to these principles are living our lives in a
better way, moving towards an understanding, making it possible to ‘connect’ with the Divine.
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3. Yogāsanas/Posture: - According to Patanjali yoga sutra characteristic of an asana is to stay
in a position firmly with ease. ‘Sthirasukhamāsanam.’
One of the purposes of āsanas or Yogāsanas or physical postures is to use the body to gain
health and mastery over the mind. Yogāsanas are practised slowly and the positions are
maintained for longer durations. By doing so there is a reduction in the muscle’s tone. The
main characteristic of this type of practice is deep relaxation. There is conservation of energy,
reduction of rājasika (active) temperament, and reduction of excessive speed of the mind and it
leads to stress release. This is the key feature of āsanas. Āsanas make the mind tranquil which
in turn brings harmony in the brain. All the cells in the brain start working in cohesion and the
alpha rhythm is induced. It brings a balance between the sympathetic and parasympathetic
nervous system. It also brings a balance in the autonomic nervous system and in the endocrine
system, which in turn is responsible for the reduction of stress.
Āsanas can also lead us to a meditative state. By doing Yogāsanas we can gain mastery over
our own desires and this can lead us to overcome worries, anxieties and tensions. It works at the
deeper and subtler levels. Physical exercises merely burn out the calories but do make you feel
hungry all the time and makes you gain weight in no time. But Yogāsanas reduce this craving
of food and hunger by gaining mastery over mind. There is physical personality development
and leads towards selflessness and promotion of positive health and bliss this brings the
stability and the balance, Samatva. So, Yoga starts working from the physical level and moves
towards subtler level – the mind. It starts from the body level and moves towards muscular
level, then the breathing level, the mind or emotional level to maintain the balance and
calmness of mind.
4. Prāṇāyāma: - Pranayama is the science of breathing in the management of mind and its
restlessness. Pranayama is the awareness & manifestation of the flow of life force energy. We
are made up of body, intellect & emotions; all three are interrelated, interdependent &
inseparable. .
The word Pranayama is a Sanskrit word consists of two roots Prana & Ayama
Prana means life energy and Ayama means expansion. Thus the pranayama is the process of
controlling & expanding the dimension of prana (life energy).
According to Patanjali yoga sutra
‘tasmin sati śvāsapraśvāsayorgativicchedaḥ prāṇāyamaḥ. (P.Y.S. 2.49)
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To cut the speed of inhalation and exhalation is Prāṇāyāma. Prāṇa is related to breathing and
when one starts controlling the breathing rate, one starts Prāṇāyāma.
Our respiratory system is semi automatic which means it is voluntarily and as well as
involuntarily in nature. When it is voluntary in nature, the breathing is done according to one’s
wish. But, when one is not conscious of it, breathing goes on automatically at a particular
speed. The normal speed is 15 to 18 breaths (inhalation together with exhalation) per minute.
What one does in Prāṇāyāma is to use the voluntary mode to reduce the breathing rate and also
to balance the breath between the two nostrils.
To learn pranayama first step is to Cleansing of respiratory system so that it remains in your
control .Kapālabhāti is one of the cleansing breathing exercises. It cleanses the respiratory
tracts. Kapāla means skull and Bhāti means to shine. The fast breathing stimulates the brain
cells and makes the skull shine. It is done by active exhalation from both the nostrils followed
by automatic inhalation. The whole activation takes place in the abdomen by pulling the
stomach inwards and allowing the breathing to exhale as a burst. The whole breath should
come out as a burst. Normally the speed should be 120 strokes per minute i.e. 120 inhalations
and 120 exhalations in one minute. This yogic kriyās cleanse the system by decreasing the
carbon di-oxide concentration in the blood and increasing concentration of oxygen in the blood.
There is oxygenation of the system and also the stimulation of the brain cells, as the brain gets
full by oxygenated blood supply. It increases memory and concentration power and greater
authority on mind emerges.
The next step is normalizing the breath. It is done with the practice of sectional breathing. The
process of inhalation and exhalation makes one cycle of breathing. The normal breathing rate is
15 to 18 per minute. But certain people have shallow breath due to wrong habits and in most of
the people suffering from respiratory problems; it is found that the breathing rate is very fast.
The simplest Prāṇāyāma is to sit relaxed in any meditative position and breathe in and out
slowly. This is Sulabha Prāṇāyāma. To progress, feel the cool air entering in and the warm air
coming out. Feeling the whole body getting energised while we breathe in and relaxation of the
whole body while we exhale slowly helps in further progress. This Prāṇāyāma can be done in
standing, sitting or lying down positions and at any time of the day. Different types of
Prāṇāyāma can be classified into four main categories:
I. Balancing Prāṇāyāma
II. Sensitizing Prāṇāyāma
III. Cooling and awareness developing Prāṇāyāma
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IV. Resonance and laya Prāṇāyāma
In Nādiśuddhi Prāṇāyāma, inhalation is done slowly through left nostril and exhalation through
the right nostril; the next inhalation is done through the right nostril and exhalation now
through the left nostril. This makes one cycle. This practice brings balance in the prāṇa and
cleanses the prāṇic channels. The Upaniṣads indicate that there are 7.2 million nāḍis in the body
through which the prāṇa flows. One of the five major prāṇas called Vyāna goes through all the
7.2 million nāḍis. Any imbalance in the prānic flow is shown as imbalance between Iḍā (left
nostril) and Piṅgalā (right nostril). Nāḍiśuddhi Prāṇāyāma brings balance between these two.
Therefore, it is also called as the Balancing Prāṇāyāma.
The next practice is the Ujjayi Prāṇāyāma. It is a sensitizing prāṇāyāma. It consists of partially
closing the epiglottis and allowing the air to scrub through the trachea and the wind pipe
producing a hissing, frictional sound of scrubbing (as opposed to any vocal sound). It sensitizes
the region around throat.
The next category of Cooling Prāṇāyāma consists of Śitalī, Sītkāri. In Śitali Prāṇāyāma, the
tongue is folded and protrudes out of the mouth like a beak of a crow. The inhalation is through
this beak and exhalation is through the nostrils. One can easily feel the cool air going in and the
warm air flowing out. Under the Sītkāri Prāṇāyāma, the tongue is folded backwards into the
mouth so that the tip touches the upper palate. Inhalation is done through both sides of the
tongue and exhalation is through the nostrils. In Sadanta, the teeth are gently clenched with the
tip of the tongue touching the back of the teeth. The inhalation is done through the crevices of
the teeth and exhalation through the nostrils.
The next category of Resonance Prāṇāyāma starts with Bhrāmarī Prāṇāyāma. Here, inhalation
is normal through the nostrils but the sound of a female honey bee is produced while exhaling.
It produces a resonance throughout the body bringing a soothing effect and calming the mind. It
can be practised by all and in any position: even severe cancer patients can do this while lying
down.
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5. Pratyāhāra: - It is another step in the path of ashtanga yoga. Pratyāhāra consists of two
words prati and āhāra meaning withdrawal of senses from their food means controlling our 5
senses from rushing towards their respective objectives. By developing control over senses yogi
gain mastery over the mind.
6. Dhāraṇā: - Once yoga sadhak able to with draw his/her senses from their respective subjects
then he/she need to hold them in a given subject this process is called Dharana. Dharana means
to hold .here it means to hold senses in a given subject. This is called concentration .Our mind
occupied with indefinitely thoughts due to senses and there subject. With power if
concentration/or holding mind in a given subject we can I reduce mind’s roaming tendency and
let it remain focus on given subject/. This is the stage of Dhāraṇā.
Patañjali says, Deśabandhaścittasya dhāraṇā (PYS:3.1)
Which is binding the mind on a single thought?
For example we use Techniques of Trataka to develop concentration.
7. Dhyān/meditation: - when your concentration power/dharana becomes mature or in other

ways we can says when your concentration /dharana becomes effortless it is known as
dhyana/meditation .It is seventh step in the path of ashtanga yoga the five characteristics of
dhyana/meditation are
I. Single thought
II. Effortlessness
III. Slowness
IV. Wakefulness
V. Effortless expansion
8. Samadhi: - Deeper state of meditation is Samadhi. Samadhi means balanced bushy balanced
intellect Samādhi:
Samyak ādhīyate iti samādhi
Deep absorption or super-consciousness
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Kriya Yoga and its component and their purpose
You've heard of Patanjali eight-limbed path, but what about his second system of his yoga? In
Second chapter of Patanjali yoga sutra which starts with Kriya yoga .This is another method
Patanjali suggest overcoming roaming tendency of mind.
You might have heard the term Kriya yoga as propagated by swami Yogananda Paramahans,
but that should not be confused with Patanjali Kriya yoga .Yogananda Kriya yoga is
combination of specific breathing and mantras while Patanjali refers to certain practical hints to
be followed in our daily lives to prepare us for more subtle practices of yoga and to minimise
obstacles and attain Samadhi.
In Samadhi pada Patanjali tells aims of yoga i.e. chitta Vrtti nirodha (restrain the mental
modification) theoretical but it is not so easy to achieve it. So he explains or gives practical
direction in second chapter of his book.
What Is Kriya Yoga? Kriya yoga consists of three exercises
 Tapas, or self-discipline
 Svadhyaya or self-study
 Ishvara pranidhana or devotion to the "Lord"
Its aim is to neutralize the causes of sorrow that are rooted in self-ignorance and lead you to
self-realization1.
Tapa: - Typically translated as "discipline," tapas literally means "heat." As per the
commentary by Swami Satyananda Saraswati on Patanjali Yoga Sutra, “Tapas is the process
which completely eliminates imperfections and dross of the inner personality” (Satyananda,
1976). In the yogic knowledge, Tapa stands for /heat/ alertness, awareness, wakefulness,
sensitivity, and consciousness. Tapa means to burn or create heat. Anything burned out will be
purified for example burning gold to purify it from its impurities .How this burning process
related with our mental impurities? By accepting pain that comes to us with full positivity and
right mental attitude helps in strengthening and stabilize our mind and brings purity and
peace .Tapas is also refers to self discipline. To discipline our mind and its roaming nature, to
disciple our senses, to discipline our breathing, body etc without self discipline nothing can be
achieved in this world.
2. Svadhyaya or self study:-In Kriya yoga svadhyaya literally means "to recite, repeat, or
rehearse to oneself." The question is: Recite or repeat or rehearse what? According to Vyasa, a
fifth-century commentator on the Yoga Sutra, svadhyaya involves the "repetition of a sacred
Mantra, the sacred syllable Om, or study of scriptures relating to Moksha, or freed from
bondage.Svadhyaya has two aspects. The first is the recitation of mantras. Patanjali placed
particular emphasis on the seed-mantra Om, which is the symbol of the higher Self or Lord. By
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reciting this sound, we can "tune in to" its source and, as Vyasa says, reveal the supreme soul.\
The second aspect of svadhyaya is the study of sacred scriptures. Such as Bhagavad Gita,
Vedas, Yoga sutra, Bible, Kuran, or Anything that will elevate mind and remind you to
yourself.
3. Isvara Pranidhana/devotion or surrender to lord:-Trust is God and dedicates everything –

your study, practice japa etc to the God or supreme .When you offer such Things to Him He
accept them but then give them back many times magnified. Ishvara pranidhana is an important
method for dissolving the endless agitations of the mind, and thus a means to the ultimate
unified state of yoga: Samadhi. Why? Because Ishvara pranidhana shifts our perspective from
the obsession with "I"—
Concept of Pain /affections in Yoga sutra and how to overcome:-
According to Patanajali’s Yoga Sutras, there are 5 main afflictions or kleshas. Kleshas are
considered the root cause of all of our pain and suffering in this human experience. The order
of kleshas described in yoga sutra also very important because first klesha is Ayvidhya which
gives birth to second one known as egoism and due to egoism attachment took birth and due to
attachment of if things does not comes to us it gives birth to hatred for those who got in our
way comes in and finally we are attached to things and afraid of death, there is clinging to life
in the body.
1. Avidya/Ignorance: - The literal meaning of the word Avidya is ignorance. The root cause of
our sufferings is ignorance. Avidya/ignorance is not merely the absence of knowledge, nor
wrong knowledge but rather than which we identify with and believe to be true on a superficial
level .Due to ignorance one has misconceived opinion about three concepts. Pain arises due to
these misconceived opinions. Those opinions
a) To recognise the temporary matters of the world as permanent This part of

ignorance inspires us to continue to accumulate material things and associate with
material beings. We suffer in the beginning as we strive hard to procure those temporal
objects. After obtaining them, then we again suffer for the fear of their loss, hence strive
again to protect them. Finally, we again become miserable when they are damaged or
demised.
b) To recognise Material body as the self: This is the second part of ignorance. It is
experienced by everyone at the time of death that the soul departs from the body and the
body therefore dies. Family and friends do not feel any affection or attachment to that
particular dead body, which used to be very near and dear. It undoubtedly proves that
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the body and the soul are the two different entities. We are the soul not the body and soul
leaves the body when the lifetime of body is complete.
c) To experience the pain of the world as true pleasure: No material objects (thing or
person) lasts forever you feel the faded/tasteless of the material object. Hence pleasure
derived from them cannot be enjoyed forever.
Ignorance may be in dormant stage ,minimised state, altered state or fully operative
state .like when we see infant baby we says how innocent this baby is actually that time
baby’s ignorance are in dormant state but as the baby mature her inborn disposition will
emerge she will not remain innocent
Second stage of ignorance is minimised .It is found in advanced yoga practicners advanced
yogis are not completely free from kelasha, but they are there in their mind in very
subtle/weak form
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The third stage is found in beginners yoga practicner the obstacles are temporary pushed
down by the constant practice of various qualities such as love truthful, discipline etc if
seeker is not careful about these qualities obstacles will quickly come to surface.
Fourth type is seen in average people the kelasha are constantly manifest every minute
their mind is affected by obstructions
2. Asmita /Egoism:-When we forget our true nature we begin to overly identify with I,
me, and mine. We forget that we are connected and at our core we are all one. We may
also take things too personally and have self deprecating thoughts.
3. Raga/ Attachments:-When we have inflated or bruised egos we can also develop

strong attachments to our desires. Desires can be healthy, but the attachment to desires is
what can cause us pain and suffering. For some people this will also play out as an
obsession with perfectionism. As we know deep down…there is no such thing as
perfection. However, there is always room for compassionate growth.
4. Dvesa/ Aversions:-When we are controlled by strong desires we will also develop

strong aversions when those desires are not fulfilled. They are two sides of the same
coin, they rely on each other.
5. Abhinidvesa /Fear of death:-When n our attachments and aversions are firmly set in
place we will naturally fear change. We experience pain and suffering when we realize
we lack the ability to control life. Deep down we know that the only thing constant in life
is change, yet it is one of the most common fears especially the fear of death.
To overcome with affrications /kelasha Patanjali yoga sutra describes to practice
Kriya yoga and ashtanga yoga
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Significance of yoga in daily life
Yoga is a greatest gift for human society. It provides various tools& techniques to improve our
health. Practicing yoga on regular basis with right mindset can help to protect your health &
endurance of body mind & soul .The benefits of yoga you can feel from the day one practice. It
is a practical philosophy which involves every aspect of our being. It works on various level
such as physical, Behavioural, mental, Psychological & personality level of individual person.
At physical level it gives you relief from illness, improves flexibility, strength, balance &
endurance .Practicing yoga gives you feeling of well being & grounded.
Yoga practice sharpens the intellect & helps in concentration .It improves memory & cultivate
a sense of mindfulness as well as provides strength & ability to manage day to day challenges
& stress.
Yoga boost emotional health, through various practices of yoga researcher has found that body
releases various hormones responsible for love, bounding, happiness & contentment.
At spiritual level, Yoga introduces us to inner awareness and gives us the gift of being still &
Stillness guide us for peace & harmony.
Symptoms of progress on the path of Yoga:-In the name of Yoga there are various exercise
based tools and technique are being present to the public. Which may or may not influence by
Yoga .How to know are you practicing yoga or purely exercising in the name of yoga.
Ancient scriptures such as Svetasvataraupanisad , Hatha yoga pradepika point out some
symptom of progress in the path of yoga.
“LaghutvamarogyamalolupatvamVarnaprasadam Suarasausthavanca,
GandhahsubhomutrapuriSamalpam Yoga pravrttimprathamamvadanti
-Svetasvataraupanisad 2.13
According to Svetasvataraupanisad first sign of entering yoga are lightness of body, health
thirstlessness of mind, clearness of complexion, a beautiful voice, an agreeable
odour&seantiness of excretion.
Hatha Yoga Pradipika says
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When the body becomes lean, the face glows with delights Anahatha Nada (divine sound)
manifests, eyes are pure body is health, sexual discharge is under control , the digestion process
is powerful , then one should understand that the nadis are purified and success in Hatha Yoga
is approaching- H.Y Pradipika 2.78
-Yoga is not about escaping from your duties & leaving away from society but it is an art to
fulfil your responsibilities & duties with optimum awareness & with the right mind set.
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Yoga is not a tamasic practice which may harm society it’s a sattavic practice to cultivate good
qualities in human being.
Yoga is not black magic or mysterious practice but it’s an art to attain higher goals of life based
on scientific evidences.
Yoga is not merely exercise / Asana practice. It is a process of purifying body, mind & soul.
Yoga is not a religious practice but a spiritual practice.
Yoga is not judge but outlook but it is judge by your attitude.
Foundations of yoga practice

In the initial stages of yoga study, most students
Focus on postures (asana), voluntary regulation of
The breath (pranayama), and relaxation skills (prat-
yahara). Integrated with contemplation of the yamas
and niyamas (described below), these form the foun-
dation for the development of an effective practice.
However, it is helpful to broaden the focus here in
Order to provide a philosophical context and illus-
trate the manner in which yoga techniques expand
Into daily life. Yoga is indeed a way of life, an expert-
ential investigation into human nature (Bhavanani,
2013). (See Table 2.1.)
The essence of yoga is self-observation. It is through
self-observation, for example, that the refinement of
yoga postures occurs. In the course of asana work,
self-observation brings with it a sense of psycholog-
ical distance from the body—a perception that there
is space between the witnessing mind and the move-
ments and alignment of the physical self. A unique
sense of objectivity develops—an awareness that the
observer, the process of observation (carried out in
the mind), and the object being observed (the body
and its movements) are distinct parts of an integrated
inner experience. This, in turn, leads to a deep sense
of physical self-mastery and the feeling that one’s
body has become “like the wide expanse of the sky”
(ananta samapatti) (Aranya, 1983, p. 229).
A similar but more subtle process occurs when
the breath becomes the object of attention. In this
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regard it is often declared that without the breath
there is no yoga. Observation of the breath calms
emotional reactivity, heightens awareness of the
energetic dimensions of human life, and awakens
the witnessing mind. Breath awareness begins with
the continuous awareness of the flow of exhalation
and inhalation. Each exhalation provides a pleasant
sensation of cleansing, while each inhalation offers
an equally pleasant sense of nourishment. Attention
to these streams of air results in the development of
effortless, relaxed breathing.
The most refined development of self- observation
occurs in meditation. There, the process of
witnessing lies entirely within the mind itself. The
ever-present stream of thought, emotions, memo-
ries, sensations, and states of consciousness forms an
object of attention. Gradually, as the observation of
the mind is steadied through concentration, the indi-
vidual’s identity as the inner witness is revealed and
consciousness rests within itself (Tigunait, 2014)
Some misconception of Yoga
People some time fascinated by the outcome of yoga practice and start overdoing it. This
attitude can be dangerous and end up in disaster. Not by excessive brutal pursuits, not by force
is the formula for quick progress. It is an intelligent management, a skilful process that needs
time & passion to grow
Some benefits of yoga: - Regular and dedicated practice of yoga brings tremendous health
benefits such as
 Structural stability Psychological immunity,

 Emotional health Spiritual orientation
Proper practice of asana promotes stability, strength, flexibility, skeleton alignment and
mechanical freedom.
Psychological proper practice balance neurological and hormonal activities, strengthen cordial
vascular and respiratory functions improves absorptions of nutrients and elimination of wastes
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At emotional level proper practice of asana increases our self confidence, our tolerance for
those different than us, our compassion for suffering of others, and our appreciation for the gift
of life. And at spiritual level it connects an individual to his/her spirituality
Yoga in nutshell
Yoga is a timeless tradition from Rig Veda with a history of over 5000 years
Yoga for many people begins with the poses and postures at the physical level, thanks to which
good health, beauty & vitality of the body can be enhanced and preserved. It forms only the
least part of yoga.
Yoga means joining .Yoga unites individual self Jeevatma with universal self Paramatma
Yoga is Chitta Vrtti Nirodah means, yoga restrains the fluctuations of the mind stuff.
Yoga is an ancient philosophy that educates on health and harmonious living.
Yoga is a science of self-awareness, self development and self-transformation
Yoga is a holistic discipline that integrates body and mind, creates perfect balance
Yoga is not merely physical exercise routine; it builds emotional stability and tranquillity to the
mind
Yoga is a powerful health discipline that heals many health issues without medicine; it is best
curative and preventive medicine for the ills of man resulting from the so called modern
lifestyle.
Yoga is a way of holistic living that boosts positive energies and improves quality and span of
life
Yoga brings self understanding, love, knowledge, wisdom and happiness
Yoga nourishes our deep spiritual roots.
Yoga awakens the spiritual self, makes the practitioner experience inner divinity
Yoga provides skill in action.
Yoga is a natural therapy that makes one look healthy, youthful and beautiful
Yoga is an amazing inward journey that illuminates life beyond pain and suffering
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YOGA ANATOMY
The yoga perspective of anatomy is quite different from that of western anatomy. In the process
of self exploration the ancient yogis described in detail a system of energetic being Yoga
anatomy covers following
 Koshas-sheaths,
 Prana-life force
 Nadis-energy channels
 Bandhas –Locks
 Chakras-
 Guna-
PanchKoshas=Five sheaths
An over arching concept in yogic anatomy is that the energy of each incarnated creature is
contained in a set of five interrelated Sheaths/ Koshas , that define the three bodies-First
described in Taittiriyaupnishad
The three bodies The five sheaths Beneficial techniques

SthulaShariras(physical AnnamayaKosha Kriya ,mudra Bandha and
bodies) asana
Sukshmashariras(Subtle Pranamaya –vital Pranayama, Yama,
body) Manomaya-mental NiyamamPrathyahara,
Vijnanamaya-intellect dharna ,Dhayana
Karan Shariras(causal Anandmayakasa-Bliss Samadhi
body)
Keeping in your mind that these Koshas are not literal anatomical model of the body rather a
metaphor that helps to describe what it feels like to does yoga form the inside-the process of
arranging what we call in general language mind body &spirit. Yoga is a process starts with
physical body and gives nourishment not only to physical body but to other body as well yoga
means becoming consciously aware.
Physical body: - Physical body consists of five elements –earth, water, fire, air & ether these
five elements know as Panchmahabhut in Ayurveda. For the purification of physical body there
are numerous asana, Kriya, Bandha& mudra.
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Astral or Sukshmasharira: - It is consists of 19 elements
-Five organs of action Karmaindriyas (mouth, hands, feet, anus, &genitals)
-Panchaprana (Prana ,Aapna, Samana, udana, Vyana)
-Four elements aantahkarna /inner instruments(Manas-mind,Buddhi-intellect,Chitta-sub

consciousness &
Ahamkara-ego)
Casual body or Karan Sharira-This seed body is the soul, and moves with us from body to
body. It is the blueprint of both the physical body & astral body. It stores the samskaras, subtle
impressions of all lives lived the astral & casual bodies remain together, they leave the physical
body at the time of death.
We feel the physical body & part of astral body while conscious & awake stage.
During dream we experience the subconscious aspects of astral body. In deep dreamless sleep
& meditation we experience casual body. To attain highest level of Samadhi we must move
beyond the koshas (layers of consciousness) that operates with in three bodies.
The five Koshas
Ancient text-Taittiriyaupnishad first explained the theories of PanchKoshasKoshas are layers of

consciousness. They distinct but connected layers.
1. AnnamayaKosha-the food sheath

2. PranamayaKosha-Vital/pranic sheath
3. ManomayaKosha-Mental sheath
4. VijnamayaKosha-wisdomsheath
5. AnandmayaKosha-Bliss sheath
These layers are closely related & the state of one affects all the others. Now the state of one
affects all the others. Now we explain each one.
1.AnnamayaKosha:-
Anna refers to food &Maya refer to full of .AnnamayaKosha is the sheath of the physical body.
It is visible & can be touched .it is the densest of all the Koshas. It is made &nourished from
the food you consume as well as what you inherit from your ancestors & your parents your
body has come into existence through thousands of people over many generations. The D.N.A
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you carry passes characteristics from your ancestors to you. The memories, experiences,
traumas & lifestyle of your forefathers are encoded in your physical body.
Some ancient societies as well as Indian have special rituals support & healing ancestors and
through this way you heal your own physical body. As well as future generations.
Life develops from reproductive fluids & during period of conception health & state of body
influences the AnnamayaKosha of child. Among various Hindu rituals there is a special ritual
for this particular time known as GarbadaanSanskar . It prepares biological parents to pass best
of their qualities & energies to their expiated child. As it takes several generations to purify &
refine the physical body.
It is said that “You are what you eat” Your food not only makes your AnnamayaKosha but play
significance role for the development of your ManomayaKosha (mind). Your gross body /
physical body constantly replaced by millions of cells every day. These cells are produced by
body based on intake of food. Change in your food makes difference in physical body. Food
may produce your body & mind as Rajasic, Tamasic, or Sattivic.
How to nourish your AnnamayaKosha:-You can nourish AnnamayaKosha by following
-eat healthy, natural foods according to season & demographic.
-Avoid eating too much processed food .if possible eat foot in natural way/ minimize
processing to cook food.
Sattivic food promotes good health & easy on digestion.
Avoid chemical treated food, GMO food etc.
-Eat when you are really hungry, according to your body type and, at proper time in a right kind
of mental status, Avoid eating when you are stressed anger or in hurry.
2.Pranayama Kosha
Pranayama kosha consists of Prana (life force). It is invisible but cannot be felt by practitioners.
It is expansive extending beyond the boundaries of physical body & can explain infinitely.
Characteristic of prana is urdaveta (uplifting) it is light weightless. It connects AnnamayaKosha
with manomayakosha . It is not inherited like AnnamayaKosha. You build it by yourself .is not
inherited like AnnamayaKosha. You build it by yourself. Cultivation of Pranamayakosha
reduces your dependence on food & provides energy from nature .it is in astral body.
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Some important sources of prana are
-Spiritual places
-Breath
-Nature
-Food
-Spiritual Masters Literature
3.ManomayaKosha
Manomaya Kosha is the composed of mind & the five sensory faculties conveying the powers
of thoughts &judgment Associated with the brain & nervous system Manomaya Kosha
seperates humans from other living organisms Endowed with the ability to differentiate it is the
cause of distinction such as I and mine from which it creates freedom or bondage. Thoughts are
the food of MK . MK gets its nourishment every moment by our society, cultural, media,
family, friends, schools, & any other medium of information. If thoughts are not pure, divine
M.K becomes large &creates a lot of confusion.
Manomaya Kosha also stores impressions& energies form previous life “Samskaras which
define how we think &behave .there is close relationship among MK &AnnamayaKosha.
Thoughts shapes our physical body & vice versa. It is in astral body.
To purify Manomaya kosha Japa/reciting /Kirtan /Satsanga/Chanting etc are the most effective
tools these tools helps to build calmness, centerness & bring wellness to Manomaya Kosha and
eliminates various unnecessary thoughts impulses It is advisable to limiting your social
impulses. It is advisable to limiting your social activities such as spending too much time on
social networking / TV/ computers, gaming etc. other effective tools to reduce sensory
impressions & bringing tranquillity to mind includes meditation Pranayama ,Trataka, etc.
4. Vijnanamaya Kosha
This is consists of buddhi (intellect) which analyses & determines the true nature of any object
&ahankara (ego) .It is wisdom body. Little difference between MK& Vijnamaya Kosha is
discrimination, making decision, being aware of our thoughts and action.
Meditation & contemplative mindfulness practices gives nourishment to Vijanamaya Kosha

clarity exist here, beyond the vrittis of the processing mind.
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Vijnanamaya Kosha purifies through awareness, over stimulation drugs, toxins alcohol& any
kind of addictions negatively affects Vijnamaya Kosha it required regular practice to get more
clearly& development. It is in astral body.
5.Anandmaya Kosha:-
It is in casual body, it experiences bliss/Anand. The gateway to this kosha is through VK joy,
calmness, and peace us the qualities of Anandmaya Kosha.
Nadis/energy channels:-
The life force energy of prana flows through out pranamayaKosha via a refine network of
subtle energy channels termed energy pathways / channels. Modern anatomically we cannot
detect or show precise the numbers &locations of these energy pathways but ancient scriptures
say their estimate numbers-72000(H.Y Pradipika).
Among thousands of energy pathways 14 are considered to be most important for the balance
flow as physical & mental energy. Among these 14 Nadis 3 are the most valuable for balanced
flow of energy .Ida nadi, Pinglanadi, &Shusama nadi.
All Nadis are tooted in the Kanda (bulb) near the base of spine. Shushumna nadi
moves up from the base of spine. Beautiful like a chain of lightning & fine like lotus fibber, and
shines in the mind of sages. She is extremely subtle & her true nature is pure consciousness.
Pranavayu moves through the shusama nadi energizing the spine , nerves & brain , while
collecting the pranic energy of all the other nadis in the third sys the Kanda bulb like the double
helix our DNA . Branching out form the third eye to the left & right Nostril
Ida nadi, beginning & ending on the left side of physical body refer to as the moon energy as it
provides cooling energy regulating sympathetic nerve system .relaxing the mind governs the
softer aspects.
Pinglanadi’s beginning & ending on the right side of physical body &refer as the sun energy, as
it provides stronger energy & regulates Para sympathetic Para sympathetic nervous system.
Due to various reasons when Nadis are blocked, prana kept from flowing freely through the
subtle body causing imbalance in our physical & mental process. In Yogic way we can say.
Blocking in PK affects the Annamayakosha &Manomaya
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Kosha Nadis purities can be done with the help of asana, pranayama, meditation resulting
activation of Kundalini Shakti.
Ida Nadi
It is also known as Chandra Nadi(Moon Channel) The Ida nadi is cooling in nature therefore its
symbolic representation is moon It regulates our mental and emotional energies & activates the
right hemisphere of brain mainly responsible for visual intuitive ideas & creativeness .
When the left nostril (ida nadi) active, one should

undertake meditation ,Satsang, mantra reciting, planting seeds , or any other work requiring
calmness of mind . During Ida dominal stage. Body eliminates its toxins.
Symptoms of improper function of Ida Nadis
-Feeling lack of energy, tiredness, weakness.
-Sluggish / Poor digestion
-Feeling cold, Depression, Laziness, dullness etc.
-Low blood pressure.
It can be disturbed through improper diet, irregular eating habits. Negative atmosphere,
insufficient physical activities.
Pingla nadi
It is also known as Surya Nadi (Sun energy) its energy related to five of sun & therefore
regulates our physical energy level it activates left hemisphere of our brain which is mainly for
logical analytic activities.
During Pingla Nadi activation it is said to undergo following kind of activities

such as running, riding, challenging physical workout etc.
During its activation body fire is maximum helps to digest food & improves
digestion process. Due to imbalance in pingla nadi following indication
-Dryness in skin & throat
-Skin problem
-Navel disturbance
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-Itching Body
-Loose temperament& easy to lose control.
-feeling excessive heat & raise in blood pressure.
It can get disturbed by aggressive yoga practice. Imbalanced diet. /irregular eating habits or due
to negativity.
Shushumana Nadi
It is most important nadi as per the yogic text mention in various scriptures. It is also known as
BrahmMarg channel of divine energy. It starts from Muladhara chakra & reach up top chakra
(sahasrara)through the spine .It is situated between Ida &Pingala Nadis& therefore brings
together the physical & mental aspects of human being .Due to its activation & purities all the
duality dissolved . Human being experiences seedless self-realization.
Chakras
Chakras can be defined as psycho –spiritual –energetic centres in the astral body.
As per Hatha yoga text major energy channels (Nadis) have their junctions on specific
locations, these junction points known as chakras. There are numerous contrasts regarding
numbers of chakra, their specific location etc. Some philosopher says there are only 5 chakras
& some says there are infinite numbers of chakras in the subtle body. Chakras most widely 7
chakras accepted based on the tantric model developed around 11 thcentury. As we cannot see
Prana but it can felt on physical & mental body, the chakras are psychic centres of energetic
& spiritual experiences, it cannot be detected by modern x-rays or magnetic image technology.
Chakras are much higher energy system than the physical body.
7 Major Chakras Overview

The basic human chakra system, as it is commonly accepted, consists of seven chakras
stretching from the base of the spine to the crown of the head.
1. Root chakra (Muladhara chakra) — base of the spine — red colour
2. Sacral chakra (Svadhishthana chakra)— just below the navel — orange colour
3. Solar Plexus chakra (Manipura )— stomach area — yellow colour
4. Heart chakra (Anahata )— centre of the chest — green colour
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5. Throat chakra (Vishuddha )— base of the throat — blue colour
6. Third Eye chakra (Ajna )— forehead, just above area between the eyes — indigo colour
7. Crown chakra (Sahasrara ))— top of the head — violet colour
What do chakra colours mean?

While the chakra colours reflect different frequencies of light and energy associated with each
energy centre, their meaning may be related to the function of its associated chakras
and general symbolism.
 Meaning of the red chakra colour: Red is the colour of the root chakra (first chakra); it
symbolizes safety, survival, grounding, nourishment from the Earth energy.
 Meaning of the orange chakra colour: Orange is the colour of the sacral chakra (second
chakra); it carries meanings associated with emotions, creativity, sexuality, and is
associated with water, flow.
 Meaning of the yellow chakra colour: is the colour of the solar plexus chakra (third
chakra); it symbolizes mental activities, intellect, personal power, will.
 Meaning of the green chakra colour: Green is the colour of the heart chakra (fourth
chakra); it is connected with love, relating, integration, compassion.
 Meaning of the blue chakra colour: Blue is the colour of the throat chakra (fifth chakra);
it symbolizes self expression, expression of truth, creative expression, communication,
perfect form and patterns.
 Meaning of the purple chakra colour (or deep indigo blue): Purple (or deep indigo
blue) is the colour of the third eye chakra (sixth chakra); it evokes intuition, extrasensory
perception, and inner wisdom.
 Meaning of the white chakra colour (or purple): White is the colour of the crown
chakra (seventh chakra); it’s associated with the universal, connection with spirituality,
consciousness.
Guans:-As per the philosophy of shankhya, the universe is divided into Pursha=consciousness
&prakritti=Matter Prakriti/Maya is said to consists of three gunas=qualities knows as
Sattvaguna ,Rajoguna , &Tamoguna. These guna describes the natural tendencies of the mind
& emotions the unique expression of guans within each individual gives person his/ herself
identity.
SattvaGuna describes a calm & clear state of mind a sense of being complete & fulfilled .This
guna allows us to live our lives in harmony with others, it gives kindness and thought fullness
towards yourself & others.Rajas Guna involves a sense of intense dynamism, stimulating you to
move with passion &excitement. Driven by desire.Tamasguna generally reflects as confused
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mind that leads to indecision & inaction .too much of tamasguna may be self destructive or
harmful for others. It brings laziness &heaviness but it is also beneficial for restoring your
energy & calm down & relax yourself through rest & sleep.
These three guans are always present to some degree in every one’s life forming your attitude,
nature, & potential .It is not about good or bad guna. There cannot be pure sativa without Rajas
&Tamas. Nor pure Rajas without Sattva&Tamas nor pure tamas without Sattva&Tajas .David
Frawley(1999) offers the metaphor of an oil lamp for grasping the essential interplay of the
gunas the heavy basin containing the oil rests stably on the ground , seemingly inert in its
tamsic nature. The oil with properties of movement symbolize the rajas tendency, the wick
made of white cotton symbolize sattva. The interplay of these elements produces the flame .A
Healthy balance in life involves all three with each predominating at the appropriate
time .without tamas we cannot rest/ sleep without rajas we cannot move without we would
never calm.
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Prana:-Prana was first expounded in the upanishadaTaittiriyopanisad says, “Prana is life this is
in all beings” Prana have many descriptions, the energy per meeting the universe at all
level ,physical , mental , intellectual , spiritual & cosmic energy all vibrating energies, the
energy that creates, protects & destroy; principal of life & consciousness, These are just a few
destinations of prana. Prana has five energetic expressions /functions called vayus.
Vayus Function How to activate

Pranavayu Responsible for heart to If is centered in the
beat and breathing spiritual heart center.
Pranavayu governs all the activates by Ujjayi
instruments of knowledge Pranayama It is also
seeing, hearing, tasting, associated with
and smell breath. JalandharaBandha
ApanaVayu All the functions below It is activated by mula
the navel region such as bandha & standing asana.
elimination of waste from
body and sweating.
SamanVayu It balances the forces of Through abdominal core
Prana&Apana equally work we can strengthen it.
distributes food energy by It is associated with
digestion, It stokes the Manipura chakra
gastric fives aides Kapalbharti also effective
digestion, repair &
manufacture of new cells.
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SHATKRIYAS: THE SIX PURIFICATORY ACTIONS:-
The term Shat Karma or Shat Kriya refers to ‘six actions’. Each one is powerfully purifying,
profoundly cleansing technique. The ancient Rishis/yogis considered them as essential to the
practice of Yoga as they have manifold, imaging results. These Kriya have powerful effects
within both the physical and energy bodies (Koshas) and have a dynamic impact on the Doshas.
Through the shatkarm, harmonization of Ida and pingala, the two main flows of prana, is
established, resulting in physical and mental purity and balance. The shatkarm also balance
vata, wind, pitta, bile, and kapha, mucus, the three disorders created in the body. According to
Ayurveda and Hatha yoga, any imbalance in these three disorders gives rise to disease. The
shatkarm are also utilized before pranayama and other higher practices of yoga so that the body
becomes free from disease and does not create any obstacles on the spiritual path. These
powerful practices should never be undertaken just by reading about them in a book or by
learning from inexperienced people. Some of the Hatha texts consider these to be pre-requisites
for undertaking the practice of Prāṇāyāma. It is so since by application of such practices, the
body is rendered free of excess fat and toxicity.
Thus Prāṇa can be easily and smoothly channelized through Nāḍīs, especially through
Suṣumnā. If Nāḍīs are not pure, how can Prāṇa flow through the central channel to reach the
Brahmarandhra
Thus aims of Hatha Yoga and of the Shat Kriya are to cleanse the internal organs and thereby
create harmony between the major Pranic flows, Ida and Pingala, and attaining physical and
mental purification and balance. They help develop immunity by eliminating the toxins and
stimulate the mind by removing lethargy (Tamas). Stimulates vitality and helps in retardation
of ageing, increasing the awareness.
1. Dhauti- Cleanses the upper GIT up to stomach.

2. Basti - Cleanses the lower part of GIT, especially the rectum.
3. Neti - Cleanses upper nasal tract from nostrils to throat
4. Nauli- Cleanses abdominal organs, strengthens and tones abdominal muscles.
5. Kapalabhati - Refreshes, activates brain cells cleaning the respiratory tract.
6. Trataka- Strengthens and tones the eyes, improves eye sight.
When Shat Karmas are used in the very beginning, it unplugs the repression of cultural
conditioning, open up the energy channels, activate the energy centres, and also unburden the
physical body of accumulated obstructions and toxins. Shat Karmas are NOT simply physical
cleansing exercises; rather they utilize specific body mechanics in order to remove emotional
and mental blockages and hindrances. They affect the physical body, energy body,
mental/emotional body, the creative thought processes and pathways of embodiment in a
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positive way. They are meant to wake us up and remove obstacles. They are not designed to be
used exclusively, but rather are preparatory activities intended to be integrated with the other
practices such as Yama / Niyama, Asana, Dhayana, Pranayama, and the rest of the Yoga
practices capable of creating a profound synergy and synchronicity (of body, nature, breath,
mind, and spirit). These Kriya create space in the human temple for living spirit -- they detoxify
the body, the blood stream, the nervous system, brain, Nadis, mind, thought patterns, and
negative tendencies. By opening up these pathways, less distracting energetic are present and
more positive, healing, and evolutionary creative energy is able to flow. The Kriya thus serve
as power synergists in the purification of the body, mind, its activation, and integration.
PRECAUTIONS
• They look difficult, revolting, and unnatural and are definitely not easy.
• There is some risk of harm to the learner if something goes wrong.
• These powerful techniques should never be learned from books or taught by inexperienced
people. According to tradition only those instructed by a Guru may teach others.
• It is essential to be personally instructed as to how and when to perform them according to
individual needs.
Jal Neti: Neti is a Yogic technique to clean the sinuses. Neti is one of the six purification
methods in Hath yoga. Neti deals with Nasal hygiene. Nasal hygiene is important as it is linked
to many conditions like sinusitis, migraine, headache, allergies and asthma. It takes just a few
minutes and helps to relieve many of the problems related to nasal and sinus cavities.
Importance of JalNeti In Hath Yoga Pradipika it is said that JalNeti is very beneficial for our
Nervous system, Eye disorders and all the diseases of Upper Respiratory track. It has been
explained that all the diseases of Head, Neck and Throat are easily cured by Jal Neti
We practice Neti in two steps. 1. Pradhaan Karma. 2. Pashchat Karma.
PRADHAAN KARMA JalNeti is practiced in pradhaan karma. For this we need *Neti Pot
*Lukewarm water *Salt
To prepare water for JalNeti add one tea spoon salt for half litter lukewarm water. Water
temperature approximately 99f or 37 C so that the osmotic pressure of the water is equal to the
body fluids their by minimizing any irritation to the mucus membrane pain or burning sensation
is an indication that there is either too much or too little salt in the water.
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Technique: - Fill up the Neti pot with the salty salutation stand with legs apart .the body weight
equally distributes between feet. And lean forward. Relax in that position for a minute or so,
close your eyes. Tilt the head to the left and slightly backward breathing through mouth.
Genteelly insert the nozzle into the right nostril pressing the nozzle against the side of the
nostril. Adjust the body so that water can pass out through
PASHCHAT KARMA In this the patient is advised to do. Kapalbhati for 5 and lie down on
Makrasana for 5 minutes so that all the retained water from the nostrils comes out the nostrils.
Kapalbhai:-
Preparation: Make sure your stomach is empty.

You can also do Neti pot if you have not performed asanas before this practice, to at least try to
get both nostrils to be active. Sit in lotus or cross legged, or in Siddhasana, with a straight back.
Relax shoulders and stomach; do not hold on to tension. Relax all the muscles in the face and
hands resting on knees. Again, relax the stomach
Breathe in but not all the way to the top of the lunges, just a normal breath in and then exhale
forcefully, (think that the exhalation is coming from the root of your spine, from the perineum,
this is just an image) but not so harsh that it is forced. Your belly will be pushed in. Passive
inhalations then exhale again forcefully, don’t over-do it. Remember all the preparation points
especially that the upper body should not move. And do not tense the face. Keep your hands on
knees .It is very likely that in your first round of kalabhati you will notice that you "lose the
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rhythm" after 3, 4 7, or 10 counts. That is your max. You start building from there. That is
OK.After 30 rounds remain sited for a while and feel the after effects on kapalbhati.
Nauli:-
Stage one:-Stand with feet about two feet apart. Bend the knees slightly and rest the hands
above the knees with the thumbs facing inward and the fingers out wards. The head should
be kept up and eyes open. Breathe deeply through the nostrils and exhale quickly through
mouth. Perform Jalandhara Bandha while maintaining the full exhalation retention .Suck the
abdomen and stomach in by performing Uddiyana Bandha. Hold. Then release Uddiyana
Bandha, raise the head, stand up and inhale slowly. Repeat 3 times.
Stage secone:-Practice stage one but this time after pulling the abdomen in with the exhale
retention bounce the belly in and out (this is called Agni sara kerya).Practice 3 times
Stage three:-Rolling- stand with legs apart, knees slightly bent with hands on thighs. Exhale
and perform Uddiyana Bandha, contract sides of abdomen, isolating the central muscles.
Then press on alternate hands to move the muscles from one side to another side .Practice
Nauli daily for ten minutes
Mudra and Bandha
Mudra: - Mudra is a Sanskrit word for a gesture or a seal or you can say as a spiritual gesture
or an energetic seal and have great significance in your yoga practice. .Beside Yoga tradition,
Various Indian classical dance forms also use various mudras to reflects various impressions in
their respective dance forms .Your inner feelings/emotions reflects through various gestures
termed as mudra. And through regular practice of Mudra you can regulate your inner
emotions/feelings/expression
The purpose of mudra, according to Gheraṇḍa Saṁhita, is to establish equilibrium or ‘sthiratā’,

while according to Haṭha yoga pradīpikā is ‘awakening of kuṇḍalinī śakti.
Ten Mudrās of Haṭhapradīpikā are:

Mahāmudrā, Mahābandha, Mahāvedha, Khecarī, Uḍḍīyāna, Mūlabandha,
Jālandhara-bandha, Viparīta-karaṇī, Vajrolī and Śakti-cālana.
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Benefits: Mudra are considered as a supportive techniques to achieve mastery over pranayama
and meditation. Mudras are suitable for everyone, they helps in awaken cosmic energies, purify
mind, body and soul yogic texts, Like Shiva Samhita, Gheranda Samhita and Hatha Yoga
Pradipika, have emphasized the importance of everyday practice of mudras and bandhas for
proper distribution of energies and promoting mind-body balance. Mudras stimulate electro-
magnetic energies, activate dormant nerves, correct imbalances and heal many ailments The
Gheranda Samhita describes 25 mudras there are twenty-five mudras, the practice of which
gives success to the Yogis. Hatha yoga Pradipika describes ten mudras and Gheraṇḍa Saṁhita
describes 25 mudrās
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Bandhas: Word Bandha translated as “lock.” 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
We can say that those Mudrās practiced in the technique of Prāṇāyāma are called Bandhas,
because they bind the current of Prāṇa in a particular region and channelize the prāṇika
currents in a particular direction. The commonly practiced Bandhas and their locations are as
.
Jalandhara Bandha:-
Jalandhara Bandha is one of the Ten Mudras described by Hatha yoga Pradipika and one of the
25 Mudras described by Gheranda Samhita. This Bandha is one of the three bandhas considered
as essential component for the practice of Pranayama or Kumbhaka.
Jalandhara Bandha which is usually translated as chin lock is one of the important component
of the practice of Kumbhaka. It is to be adopted immediately after the completion of Puraka i.e.
controlled inhalation.
The technique of Jalandhara Bandha mainly consists in contracting the front area of the neck
and taking the whole face from the chin towards back and then placing the chin on the jugular
notch by bringing the face downward
Text mentions following important effects of this practice:
1. It destroys all kinds of diseases / sufferings related with the throat
2. The two Nadis ( Ida =left nostril and Pingala = Right nostril) are firmly blocked which
means the Vayu neither can come nor go out through these two passages as a result of
Jalandhara Bandha.
Moolabandha:-
Moola Bandha is one of the Ten Mudras described by Hatha yoga Pradipika and one of the 25
Mudras described by Gheranda Samhita. This Bandha is one of the three bandhas considered as
essential component for the practice of Pranayama or Kumbhaka.
Moola Bandha which is usually translated as anal lock is one of the important component of the
practice of Kumbhaka. It is 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 Mulabandha is
not a hard contraction by force of the muscles surrounding it–it is more subtle than that.
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Hatha yoga Pradipika describes technique for its practice is by pressing the heel against the
perineum and contract the anus the whole area of pelvic region along with the area below the
navel will be contracted.
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
Yoga Mudra
Sit in Padmasana. Place the palms on the heels. Exhale slowly and bend forwards and touch the
ground with the forehead. If you retain the pose for a long time, you can breathe as usual. Or
come to the former position and inhale. Instead of keeping the hands on the heels, you can take
them to the back. Catch hold of the left wrist with your right hand. This pose removes all kinds
of disorders of the abdomen.
Viparitakarani Mudra
Lie on the ground. Raise the legs up straight. Support the buttocks with the hands. Rest the
elbows on the ground. Remain steady. The sun dwells at the root of the navel and the moon at
the root of the palate. The process by which the sun is brought upward and the moon is carried
downward is called Viparitakarani Mudra. The positions of the sun and the moon are reversed.
On the first day do it for a minute. Gradually increase the period.
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Significance of Sanskrit language in understanding yoga.
Each subject needs a language to understand it. Now yoga is widely practiced and many people
around the world practicing and teaching yoga according to their understanding of the subject.
Today I will share some thoughts on significance of Sanskrit language in understanding yoga.
A language is something which gives us power to express your thoughts, opinions, expression
etc. Language is the representation of you.
Yoga is a deeper subject and it cannot be understand proper from so called modern books
available today. Essence of Yoga is rooted in its deep philosophy. Sanskrit is the language of
yoga. Sanskrit helps to move us along the path of yoga, providing clarity of thought and action
while connecting us to an ancient tradition, the universe and ourselves. Understanding the
importance of Sanskrit vocabulary helps students to deepening their practice and understanding
of yoga. As Sanskrit was the language used to develop yoga, it inherently carries meaning that
extends far beyond the reaches of English. No other language in this world able to effectively
translate the mystical, transcendental and divine qualities of yoga.
For example in yoga each yoga pose (asana) has its own name & significance. It has some
meaning and massage behind it. Though for ease and convenience, many modern yoga classes
use English or translated version of the origin Sanskrit names. Some time translation works
some time not. Because many Sanskrit words cannot be translated in English language or
justify the meaning of Sanskrit words... Each Sanskrit word has its own consciousness and
when pronounce it properly you tap into its consciousness. Yoga sutra also in Sanskrit language
Generally a typical yoga class starts with mantra chanting and prayer which helps to purify the
mind. Mantras are usually Sanskrit words like “AUM,”, “shanti” etc that when said or chanted
correctly, make the sound needed to tap into that energy. based on the science of sound each
mantra have healing effects .You might be asking why we, as yogis, would want to use Sanskrit
when we could more easily just use English. As a senior student of yoga one should make
him/her self familiar with Sanskrit language and mantra because
 Use of Sanskrit terminology brings clarity in our teaching ability.

 It connect with ancient tradition of yoga training the use of Sanskrit pays respect to that
ancient yogic tradition
 It connects you with the cultural yogic environment.
 Helps to understand the power of sound and how to use it in your classes for effective
teaching and creating an environment of spirituality and divinity
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 A mantra is energy, it has its own vibrations and a certain power; by constant repetition,
it awakens the consciousness, it releases energy and empowers a mental process. In fact,
various mantras protect us from the outside world and releases blocked energy.
 Chanting creates a resonance in the body which vibrates, healing the body brain and
soul. But most important is that it connects us from the vital energy.
Some use full mantra for Japa (repetition) 108 Beads on a Mala, :- A mantra is a word or
phrase that can be repeated over and over again allowing vibrations of the sound and its
meaning sink into our subconscious.
 Om - King and Queen of all mantras sound of infinity and immortality. Contain supreme
wisdom.
 Om Gum Ganipati-ya Namah – Mantra for Ganesha to remove obstacles and bring
success
 Om Gum gurubhaya namah:-Guru is made up of two word Gu and Ru. Gu stands for
darkness/ignorance while Ru stands for light/knowledge. Guru who brings knowledge
and light in our life who helps in our spiritual development. This mantra dedicate to
masters/gurus in our life.
 Om Aing Mahasaraswatyai namah:-Saraswati mantra for acquiring knowledge and
wisdom. Regular practice of this mantra improves memory, speech, and concentration
power. It helps in removing ignorance and cultivates intelligence.
 Om krim krishnaya namah:-This mantra for Krishna .it is considered as mool mantra.
By chanting this mantra on regular bases with dedication you will receive His blessings
and constant flow of wealth, happiness.
 Om ram ramaya nakah:-Mantra for Ram to balance mental health, emotional healing,
and physical healing energy strengthening.
 Om hanumata namh:-This mantra gives power ,courage strength stamina
 Om dum durgaye namaha:-This mantra is dedicated to Goddess Durga. It is practice
for compassion, fearlessness and patience.
 Om hreem shreem kleem maha lakshmi namah.-for wealth, happiness and over all
abundance
 Om namaha shivaya:-This mantra is for Shiva , it is helpful for purification, destruction
of ego, building self confidence and physical and mental healing
 Om namaho bhagavate vasu devaya: - This mantra is for liberation. It is one of the
important Hindu mantra. It is dedicated to Krishna/Vishnu.
 Om namo narayanaya: - this mantra is used by ancient yogis for self realisation and
oneness with supreme this mantra dedicated to Vishnu. It is said that this mantra was
revealed to the Vedic seers through their penance .it is a maha mantra
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Mantra For guru:-
Gurur Brahmaa Gurur Vissnnur Gururdevo Maheshvarah
Gurur shakshat param Brahma Tasmai Shrii Gurave Namah.
Meaning:-The Guru is Brahma, the Guru is Vishnu, the GuruDeva is Maheswara (Shiva),
The Guru is Verily the Para-Bra
Mantra For Shiva:-
Karpuura Gauram Karunna Avataram Samsaara Saaram Bhujagendra Haram
Sadaa Vasantam Hrdaya Aravinde Bhavam Bhavaanii Sahitam Namaami
Meaning:-Pure white like Camphor, an incarnation of compassion the essence of worldly

existence whose garland is the king of serpents always s dwelling inside the lotus the heart I
bow to Shiva and Shakti together
Twameva maataa cha pitaa twameva, Twameva bandhu cha sakha twameva,
Twameva vidyaa dravinam twameva, Twameva sarvam mama deva deva. ,
You are the mother and the father, the brother and the friend you are the education and the
wealth. My Lord You are everything
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Maha mrtyunjaya mantra
Om Try- Ambakam Yajaamahe SugandhimPusstti-Vardhanam

Urvaarukam-Iva Bandhanaan Mrtyor-Mukssiiya Maa-[A]mrtaat||
Meaning:
1: Om,We Worship the Three-Eyed One(LordShiva),
2: Whose Fragrant (Spiritual Essence)and Who Nourishes all beings.
3: may He liberate us from death for the sake of immortality as easily as a cucumber is severed
from its bondage (the creeper) Allow me to find liberation from death and eternal bliss
Asatoma sad gamaya
Tama soma jyotir gamaya ~
Mritorma amritam gamaya
Lead us from the unreal to the real. Lead us from darkness to light. Lead us from death to
immortality.
Om sarve bhavantu sukhinah, Sarve santu niraamayaah
Sarve bhadraani pashyantu, Maa kashchid dukh bhaagbhaveet.
O Lord in Thee may all be happy. May all be free from misery? May all realise goodness and
may no one suffer pain.
Gayatri Mantra
Om bhur bhuvah svaha

Tat savitur varenyam
Bargo devasya dhimahi
Dhiyo yona prachodayat
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Om, earth, mid heaven, heaven Let us contemplate the most excellent splendour of the God
Savitri, so that he may inspire our contemplation. [Savitri (Impeller)} the sun or solar spirit.
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Aum Saha Naavavatu Saha Nau Bhunaktu
Saha Veeryam Karavaavahai
Tejasvinaa Vadheetamastu
Maa Vidvishaa Vahai||
AUM SHANTIH SHANTIH SHANTIH ||
May we are protected us both, teacher and disciple. May that cause both to enjoy the bliss of
liberation?
May we generate spiritual energy together May we both exert to find out the true meaning of
the scriptures. May our study be fruitful? May there be no discord between us.
Om Puurnnam-Adah Puurnnam-Idam
Puurnnaat-Purnnam-Udacyate
Puurnnasya Puurnnam-Aadaaya
Puurnnam-Eva-Avashissyate||
Om Shaantih Shaantih Shaantih ||
Meaning:
1: Om, That (Outer World) is Purna (Full with Divine Consciousness); This (Inner World) is
also Purna (Full with Divine Consciousness); From Purna comes Purna (From the Fullness of
Divine Consciousness the Worldis manifested) ,
2: Taking Purna from Purna, Purna Indeed Remains (Because Divine Consciousness is Non-
Dual and Infinite).
3: Om Peace, Peace, Peace
Om yogena Chittasya Padena Vacham Malam Sharirasya Cha Vaidyakena
Yopakarotam Pravaram Muninam Patanjalim Pranjalir Anatosmi
Om shanti shanti shanti.
I bow with joined hands to the great sage Patanjali who undid the imperfection of mind through
yoga, of speech through grammar and of body through medicine peace peace peace
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Teaching Methodology
Teaching yoga will change your life. Yoga comes from a wide and deeper river of rich ancient
tradition of spirituality and divinity .Students join yoga for a variety of reasons for many it is a
way to relax and reduce stress from living in a world of mobiles, high pressure jobs,
relationship challenges and the fast pace of modern life. Yoga provides relieves students. Some
students looking for hot workout to shape their body while some are interested in inner
harmony balance and sense of overall well beings. Some are motivated by pain or suffering and
looking yoga as a way to heal and rejuvenation. For most it is a combination of these and other
goals.
 The role of yoga teacher is important and responsible. Its responsibility of a yoga teacher
to provide inspiration, support and well informed guidance to students pursuing these
varied and challenging aims.
 Our ability as teacher to help students develop and sustain their yoga practice in keeping
their personal intention depends upon following foundations
 Continually cultivating our own personal practice keeps us strong, clear and connected
 Deepening our understanding how body works biomechanical, physiological and as the
embodiment of sprit and life experiences
 Drawing intelligently from the wide variety of styles and sources available to us from
historical evolution of yoga provides an essential foundation for effective teaching
Here I am sharing some specific teaching techniques and tools that are applicable to every style
of Hatha yoga. This is not a blue print for teaching. It is a flexible resource that you can draw
from in your development as an excellent teacher which starts with opening your awareness to
the most authentic way you can teach yoga to others
First let me tell you if you want to be a good teacher make sure to be a good student of yoga
here I am sharing some basic qualities of a good yoga teacher
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Basic requirements for a yoga teacher
Teaching yoga and practicing yoga are impossible to separate and closely interlinked. The
experiences we gain through our self personal practice provide insights into how we might best
share yoga with students. Our deeper study of yoga gives us wisdom to teach effectively and
precise .Our self practice brings answers of several questions such as what are the basic
elements of complete practice? How to structure class to make practice more accessible,
sustainable and transformative? , what are the best ways to begin a yoga practice session? ,
what should each session include? What are the best ways to sequence various asana,
pranayama, meditation etc? What is the relationship between this asana and that asana? How
does this asana affect that asana? What are the relationship between families of asana standing
asana, sitting asana, core asana, arm balance, back bends, twists, forward bends, hip openers
and inversion asana?
Teaching yoga is a fine art required skills, precision, maturity and stability. It is very difficult
to convert some one as a yoga teacher in 4 weeks duration. Teaching comes from within
individual experience and practice .Here we share some basic qualities for being an effective
teacher. These qualities equally important for being a good student of yoga.
 Regular practice(self practice)

 Self study/ self-introspective ability(savdhya)
 An honest approach in all your activities
 Teach from your personal experience
 Clarity
 Discrimination
 Patience
 Compassion
 Generosity
 Live a virtuous life
 Must be a good learner and ready to also learn through the process of teaching
 Disciplined and dedicated towards the Yoga
 Sound knowledge of the Yoga principles and techniques along with an understanding of
the precautions, contraindications etc
 Understanding of the holistic nature of Yoga physiology, philosophy and psychology
 Possess a strong desire for spiritual evolution
 Willing to learn from all situations and not have an, “I know it all!” attitude.
 Willing to sublimate their own EGO
 Good sense of humor and be able to laugh at themselves without reservation
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 Able to motivate others by self-example and lead the way as a true Yoga teacher.
 Learn from their mistakes and be ready to correct them when they have made such
mistakes
 Trust and devotion to the Guru who has guided them to the level of becoming a teacher
themselves.
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1. Regular Practice:-Without regular practice it is impossible to teach yoga. Your daily
self practice is what will help you to expand your understanding of yoga and support
your teaching. Yoga is not one hour workout to shape your body. Yoga is a way of
living. So develop regular practice hobbit and soon you will feel increased level of
energy and understanding of yoga.
2. Self study/ self-introspective ability (savdhya):-Yoga is to explore your true nature.
Daily study of scriptures written by great souls such as Patanjali, will help you to
develop your deeper understanding of yoga .We recommend to read classical yoga
literature and other textbooks like Patanjali yoga sutra, Bhagwat
Gita,Kuran,Bible,Ramayana.etc- that investigate into the suffering of humanity and how
to break its many cycles
3. Honesty in all of your activities: - Honest approach for your all activities opens the
new doors of learning. Subtle energy forces that operating within our body. When we
accept our activities with full honesty these energy forces helps to provide great space for
learning.
4. Teach from your personal experience:-Personal experience is our best teacher. You
should not make your mind to copy others. You can get ideas from others but learn to
develop your own voice, more you trust in your personal experience you will have
greater weight and support in whatever ideas, concept or posture, you may discuss or
demonstrate to your future students.
5. Clarity:-Try to make great clarity while instructing students. If student cannot
understand what you are saying it is always your fault. Make sure you reach the students
at the level where they are at and never complicate things too much. Yoga itself difficult
and complex subject so teach with great clarity.
6. Patience:-Patience is important quality for a Yog teacher .teaching yoga with patience
and compassion brings significance changes .cultivate necessary patience and
compassion for yourself practice and for your students.
7. Discrimination: - Yoga is not an easy subject as we already know due to its deep
philosophy, so many poses to teach and many technical detailing Always strive to be
discriminative in what you believe will cultivate a greater understanding of yoga in your
students.
8. Compassion:-This world is full of suffering. Whether we are aware of it or not. So
develop high level of compassion toward people who are struggling in their life. People
Less fortunate than you. This quality open your heart for makes you more sensible
teacher. It helps you to accept people as they are.
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9. Generosity:-Kindly answer respective questions from your future students honestly and
generously according to your understanding of subject.
10.Live a virtuous life:-When you embody all principles of yoga in your life. You will
shine with great virtue
11.
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Now question comes what do you wish to be, a yoga instructor or a yoga teacher?
The reason for this question is simple. An instructor is one who gives instructions, who gives
technique but is not capable or has no interest in teaching in the real sense of the term.May be
practicing and teaching yoga as a profession only . On the other hand, a teacher is one who is
qualified to share whatever knowledge he/she has and is constantly active in the following
process. He/she is interested in the unfolding of the student and should be to the best of his/her
capabilities an embodiment of the teaching. A good teacher is a role model for his/her students
not only with his/her ability to teach yoga but also to incorporate principles of yoga in his/her
life. Actually we all are students of yoga and exploring this deep knowledge at various levels
according to our level of understanding. Teaching yoga in two way communication a good
teacher is always ready to learn from students & share his/her wisdom to student’s .Yoga
teaching is an exchange and not a one way process.
Some basic requirements to set up a yogic environment?
The primary role of a yoga teacher is to introduce yogic path to their students and offering them
guidance along the path. Doing this with knowledge, skill, patience, inspiration, compassion
makes you a good yoga teacher. Some important elements of teaching are
 Creating a safe space for self exploration,

 Designing sequences for asana & pranayama that take students physical and energy level
to next level.
 Offering verbal cue to students to refine their postures ,
 Offering practical guidance, assistance, and demonstration on asana, pranayama and in
meditation etc.
Create a safe space: - one of the most important things a yoga teacher can offer his/her
students a safe space for yoga practice. The practice of yoga will put students in some
vulnerable positions .This vulnerability can be felt on the physical, mental, emotional and/or
spiritual level. In order for students to go their edge in your class, you will need to help them
feel safe. You can do this in three stages
Before class starts:-
 Be early for class

 Whenever possible have the yoga hall ready (music, candles etc)
 Make sure you are centered
 Smile and make eye contact and acknowledge students as they arrive
 Allow new comers to practice according to their ability
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 Ask about injuries (how it happen? is it happen due to yoga or in normal life, How old is
the injury, does your doctor knows you are doing yoga?
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During class:-
 Check in with each students at least once. Give each students some positive feedback(a
smile, or a kind word)
 Make sure your assists are intentional but compassionate
 Teach asana in a way that everyone feels involved (stages)
 Educate without talking down
 Demonstrate without showing off
 Lets students also see your limitations.
After class:-
 Ask new students how they feel,

 Check in with injured students.
 Make yourself available for questions.
 Make your email available for future questions.
 Smile, make eye contact and say good bye whenever possible.
Yoga is never ending process of self discovery and self transformations. In this process teacher
role is as a facilitator and guide who provides insightful encouragement to students. All one
really needs to practice yoga is intention. This is the most basic quality of the self practice and
starting point of teaching. When teachers have clarity of his intention all other quality of
teaching becomes clearer and more align. For many teachers the core intention is simple to
create a space where students feel safe and supported in their practice. Here we discuss some
of the tools for securing a safe space for practice
 Find a natural place to setting and conduct class it can be under some trees, in an open
area or a roof top. If in a hall, please consider proper air ventilation.
 Arrange all yoga mats in such a way that as a teacher you can see students and they can
also watch you.
 Educate students about proper drinking of water before and after class to maintain proper
hydration in body.
 Try to keep the teacher student relationship in a traditional form as a Guru Kula
atmosphere. Without such a relationship real teaching cannot occur.
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 Give proper advice on the comfortable Yoga dress to be worn for the class. Cultural
aspects must be understood with regards to the dressing.
 Make sure you explain student well in advance to come for practice with empty stomach
or 3 hours after their meal.
 Make sure to know before if students have any injury or surgery or sickness which can
prevent his/her to attend a general class.
 Try to have the classes in the morning and evening emphasize the importance of the
morning and evening energy .Due to our professional commitments and students time
availability some school/studios conduct yoga classes in afternoon(lunch hours yoga)
but it is not very suitable time to practice yoga asana . But something is better than
nothing.
 Help the students to become aware of what they are doing and what is happening with
every movement in the class.
 Discuss the role of a healthy diet and life style to experience the progress in the yoga.
 The importance of stopping the negative habits such as smoking must be emphasized as
much as possible.
 Try to give a detailed view of the practices that are being taught. For e.g. when teaching
the Surya Namaskar, make sure that you explain the role of sun in our life as a living god
or practicing savasana why it is important and not just wastage of time.
 Yoga is a way of life and not just a few techniques to flex your muscles. It is important to
discuss the principles such as the Yama-Niyama when appropriate.
 Regularity, rhythm and repetition are the key to be a good yoga student/teacher.
 It is important to help them understand how to make life more meaningful by paying
attention to the process of transforming oneself from the lower animal to the Divine
states of existence. Om Nama shivaya is a very good Japa in this to achieve it .Donating
some things to someone needed is another way to cultivate divinity .(Make sure you are
not asking them to change their religious believes)
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 Yoga practice in not like instant cooking it is a slow and steady process. Don’t rush them
into any of the practices without adequate preparation and don’t over stretch them as it
may cause a negative reaction. Pay attention to the students at all times.
 Give them an understanding of the various paths of Yoga, the different traditions, the
types of Sadhakas and the importance of Guru Bhakti and Guru Dakshina (gratitude to
the Guru) in the evolutionary process. Shraddha or faith in the Guru and their wisdom is
essential for all students.
 Slowly and steadily make the mind ready for the internal practices of Dharana and
Dhyana with proper step by step guidance. The awareness of the flow of Prana in the
different practices can make the student ready for the inner experiences that occur later.
Om Japa and the chanting of Mantras can help make the process more internal.
 The Sanskrit names are essential to understand the essence of the practice and so make
sure you give the names and their relevance.
 Relaxation is very important and the teacher must guide the student in a slow and step-
by-step manner during the relaxation.
Though yoga does not required any specific physical setting. You can practice yoga anywhere.
You just need to be aware of your breath body and mind. You can do this while waiting in a
line or walking on the street. Yet there is still room for some specific arrangement to support
yoga practice.
Dedicated space;-a dedicated place exclusively devoted for yoga provides great assistance for
yoga practice. Its ambiance energy makes you so comfortable that you want to continue your
yoga practice .few things we keep in mind while designing a dedicated yoga place
The floor: - floor should be even, neat and clean suitable for standing and balancing asana. A
mushy carpeted floor design does not provide a stable foundation.
Walls: wall can be used for assisting in asana. Many asana can be easily introduced with the
help of smooth wall. It should be free from obstructions such as art work, window switches etc.
Air: - in yoga we focus on breathing a lot. So we need fresh air in yoga hall for proper practice.
Some students prefer constant flow of fresh air in order to breathe fully while other think the
slightest breeze tighten their muscles and inhibits safe opening. This is common issues in class
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Music: - some styles and tradition strongly discourage use of music in class while in other
music is an essential part of overall experience. If you choose to use music still give primary
consideration to the audibility of your verbal clues and more important your ability to hear your
students
Aroma: - some students like to use aroma in class while some do not. It is up to you how you
select the aroma.
Some other things required are Mats, blankets, bolsters, blocks, straps, etc
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Class room set up
To lay out your class room your primary consideration should be your ability to easily see
students and their ability to see you as well, if you are in a rectangular room positioning
yourself in the middle of long wall will maximize visibility. This is general tendency that newer
or less secure students prefer to stay in back row while some experience yoga students prefer to
stay in front row. Some time it can be problematic because some time experienced yoga
students tend to show off in their practice. Which creates pressure in less secure students mind?
Class room etiquette
Cleanliness
Students should be encouraged to wash their body before practicing. If it is impractical they
should be encourage to fresh up before coming into class. A strong body order can make it
difficult for other students. Discuss this issue privately and supportively
Scents
Whether perfume, cologne, essential oil what smells good to one person might cause nausea to
another. The simple solution is to ask all students to refrain from wearing any scented products
on their skin or clothes.
Attire
Yoga is best practiced in comfortable clothing when practice in group clothing should be
simple and not a source of destruction
Bare feet: - yoga is practiced bare feet as our feet have tiny receptors secondary respecting
cleanliness of yoga hall
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How to start a class?
Greetings your class
Try to great each student as he/she enters the room .(traditionally in India Guru ji enter in the
class at last once all students settle down in their respective seats) make eye contacts with them
when ready to start greet the entire class by saying welcome /Namaste
Getting started
Starting your class with at least a few minutes of sitting still helps students to fully arrive and
tuned into what they are feeling in their body, breath & mind. Invite everyone in the class to
come into comfortable crossed legged or another sitting position. Encourage and demonstrate
use of bolster to elevate the sitting bones as high as it takes to bring pelvis into a natural
position. Ask students to begin tuning in inside , to feel the simple, natural flow of their breath,
ask them to feel their sitting bones encouraging them to move firmly nestle their sitting bone
down as if in to the earth. Giving a greater feeling of being grounded. Then ask them to bring
their attention back to their breath feeling natural movements in their body from the movements
of their breath. Encourage them to relax their face, eyes space between eyes etc. Ask them to
notice their breath more carefully and its effects on their body. Expanding and growing taller
and more spacious with each inhalation, relaxing and quieting more deeply with each
exhalation. Encourage them to pay attention to the space between their breaths without holding
the breath in or out. And to allow the quality of sensation feel in the pause to come with them
as the breath flows along. With the calm steady cultivation of the breath as your students to
listen to the breath as it flow through there throat sound like wind breezing through the trees or
ocean at the sea shore. Encourage them to stay attuned to the sound sensation and balanced
flow of the breath throughout their practice.
Setting intention: - now ask your students to take anjali mudra (prayer position) encourage
your students to stay connected with their breath ask them to bring their fingertips to their
forehead, symbolically connecting head with their heart.
Now lead a chant /read some inspirational thoughts or simple silence prayer. Here you can ask
your students to dedicate their yoga practice to some one important in their life or admire .or
simply you can ask them to recite 3 Om chanting. Aum is a mystical or sacred syllable mention
in the Vedas, Upanishads and bhagvad gita, various described as the essential sound of
universe.
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Guiding asana practices as movement meditation we offend hear of asana pranayama
meditation as if they were separated practices. They are not separated at all they are
interrelated. The full practice of pranayama is done while sitting (asana) and some of the
deepest meditation are also done while setting. To do asana truly means to being present which
is the heart of meditation.
Start opening class with simple slow rhythmic movements helps students to feel and stay
connected with body breath and mind. Starting the moving asana with flow sequence like sun
salutation is an excellent way for the class as a whole to feel the syncopated flow of breath
energy and spirit, frequently remind students to feel rhythmic flow of sensation in their body
with the breath.
How to Design a lesion plan?
What you need to know before you design a yoga class.
As a yoga teacher it is your responsibility to set a suitable yoga asana sequence for your
students. And to do this job you need to find out few things
Are you working for beginners students? (Level of your class)
Are you offering class with health issue like therapeutic yoga class?
Are you planning to offer class for a particular area of the body such as spine, hip, pelvic etc
(working to deepening particular part?)
Are you offering class to balance your Dosa?
Are you planning to offer class to build up strength and flexibility for some more challenging
asana like Hanumanasana, side plank (vasistha asana?)
Once you have find out what level or intention you have for your classes it is easy to select
asana and sequencing them. Once your vision is clear that what kind of practice you are looking
for, you can group your sequence in three parts. Beginning, middle, and end part like warm up,
work out & cooling down.
Part one may include Om chanting, Sankalpa/intention or prayer etc. Breath awareness, joint
opening ( Pawanmuktasana series) warm up etc, spend 10 to 15 minutes on it to avoid any
injury and to shift your awareness inward.
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Sun salutation or any other flow which can be used in second part of the class. As they energize
the body and preparing it for classical asana, you can design your asana sequence as per the
choice /theme of the class, go progressively. Simple asana to complex asana and back ward. In
this 30 to 45 minutes middle session you can teach asana with their technical detailing and
benefits. You can show variations adaptations/ corrections/ alignments etc.It is the core of the
class to implanting the deeper aspect of yoga in students mind. Make sure if some asana need
their counter posture you should provide them, like halasana need fish pose as counter pose.
Selection of asana should incorporate all four possible movements of the spine.i.e. Flexion,
extension twist and side bend.
Part three of class includes those asana which is cooling in nature. Take 5 minutes time for
savasana and other cooling practices so students can rest their body and prepare their mind for
more inward yoga practice through pranayama. This time if you wish you can play light
relaxing music (it is totally personal decision some people like to listen music and some more
advanced student like to concentrate them self on their body and mind and find music as
destruction so choose carefully )
Now it’s up to you if you want to teach pranayama in the same class or you organize it
separately, In general yoga class you can have 10 to 20 minutes time for pranayama along with
asana practice. Pranayama practice move you deeper aspect of yoga and guide your mind for
meditation.
There is enough room for sequencing asana if you are clear with your basic. in preparing for a
particular posture ,it is helpful to progressively warm up the body by using similar postures
that move body in the same direction for example simple forward bend can be use full for
preparing deeper forward bend.
General Rules for Yoga Teachers

Teach who is in front of you
Querying new student’s .Have you done yoga before? If yes what style of yoga? How
frequently you practice and for what period of time.
Do you have any injuries or any other health issue that I should be aware of?
If students says yes about injuries or other health issue follow up with more specific questions
Are you pregnant or have you recently had a baby

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What is your work or daily life?
What do you do for exercise?
If the students runs ,cycles surfing rock climbing or engage in some other vigorous activities
this can tell you a lot about chronic tightness or pain in the hips ,legs ,shoulders, back ,wrist and
other places . If students report he or she does not exercise it is also important for you to know.
Learn to look and see
It is important to cultivate observation ability by learning to look and see student’s .notice
students
Feet: are the feet straight, one foot out one foot in, flat foot, high arched?
Knees: is the back of knees hard, soft, flexed hyper extended etc
Hips; - Place the palms flat on the hips facing down with thumbs straight across the sacrum.
Are the hips level?
Arms:-do they hang evenly at the side or is one hand more in front than the others? Where are
the palms facing? Is there a carrying angel at the elbow?
Shoulders are the even or level?
Head?-is it cantered between shoulders? Does the head tilt or rotate to the side?
Try to read and observe students gesture to cultivate understanding of observations
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Voice and Language:-Your voice and use of language are invaluable teaching tools .How you
speak as a teacher reflects where you are in your life, skills and knowledge.
Your voice should be sufficiently audible that everyone can hear you, yet not so loud that it
interferes with student’s attentiveness to the sound of their breath and sense of being in a
tranquil space.
If you choose to use music in your class control the volume of the music to be lower than you
can comfortably project your own voice throughout the class.
Explore how you can modulate your voice to match the mood or intensity of the asana .your
voice should flow along with the arch of the class. Speak from your heart
Language itself plays significant in how students will hear and comprehend what you are
saying. Try to use plain language that clearly describes what you intend to cue
Demonstration:-When you stand in front of yoga hall as a yoga teacher, you will need to be
able to convey instructions about moving the body, focusing the mind and using the breath. For
some of your students there will have been great disconnection in these areas, so learn to teach
poses in a variety of ways is essential to become a skilled yoga teacher.
Silent demonstration:-a silent demonstration is not a time to show off. It is a time to convey
the energy and subtle qualities of the pose. The silent demonstration is a great way to help
students realize the deeper aspect od the practice.
Verbal demonstration:-like the silent demonstration, you will be demonstrating the pose, but
in this case you will be giving verbal instructions about how to deepen and modify pose.
Student Model:-by using a student model you can go through the elements of the pose and
show the class different ways to deepen it.try to choose more advance students.
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Basic elements of asana practice:-
Focus your attention: -
Keep your awareness within your body. You can keep your attention on breathing, on tissues
that are being stretched, on joints that are being stressed, on the speed of movements, or on the
relationship between breathing and stretching. You can also focus on how you go in to the pose
or how you come out of the posture. Practicing with full attention with in the body is advanced
yoga. No matter how easy posture you are doing. On the other hand practicing with scattered
attention is the practice of beginners no matter how difficult the posture. Hatha yoga trains the
mind as well as the body. So focus is the key in the path of Hatha yoga. In general while
practicing yoga keep your focus on physical, vital, mental and emotional body. Notice how
tissues, cells, muscles, breathing, being effected by asana practice and how emotions, thoughts,
your mood governing your postures and ultimately keep God in your heart while practicing
yoga.
Be aware of y our breath:-
Breath plays an important role in yoga practice. While doing yoga keep your breath path wide
open, breath only through nose and breath should be smooth, quiet and even. Never suspend
your breath. Breath helps to perform posture if you notice inhalation lift your move fully into
many postures and creates a healthy internal rotation and stability in the torso. Exhalation rather
than inhalation carry you further into postures. So use your breath for deepening your yoga
practice. Allow your breath to guide you and move you for safe and effective practice.
Build foundation:-
As you practice each asana analyze its foundation and pin point the key muscles that assist in
maintaining that foundation. For example in standing asana, the lower extremities and their
extensor, in shoulder stand the shoulder and neck, spine, and muscles of torso. In peacock
abdominal and deep back muscles. Focus your attention accordingly on the respective area of
your body to avoid injuries and to refine your understanding of yoga. Pain and aches frequently
develop if you attempts extreme stretches before you have first develop the strength and skill to
protect the all important joints.
Moving into and out of postures:- As you move ,survey the body from head to toe, hands
wrist, for arms, elbow, arms, shoulder, feet ankle ,leg, knee, thigh hips pelvic, abdominal,
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chest, neck ,head etc. you will soon develop awareness of how body function as a unit. If you
jerk from posture to posture you cannot enjoy the journey of yoga. The journey of yoga is
equally important as the final destination. As you learn to move your body more gracefully the
final posture will seems less difficult.
Relaxing:-In the context of asana relaxation means letting go of nervous tension while
maintaining the active engagement of whatever muscular and energetic action is required in
maintaining the integrity of alignment. Like when we had started learning a bicycle how
difficult it was to balance and move bicycle at same time. and that time we had over used
certain part of body to balance bicycle but one you experience it and learn properly then you
ride bicycle without any extra effort and at easy without losing your balance and movement.
That is what I mean to say in the context of asana practice
Respect the sign of pain:-
To avoid injuries in yoga you need to develop a self respecting awareness. If you ignore signs
of pain you may be harming your muscles, nerves or spinal disks. Unless you have had years of
experience and knowledge ,exactly what you are doing pushing yourself into a painful stretch
will not only increase your pain but also create a state of fear and anxiety in your mind.
Consider pain is as positive sign to indicate something is not right. Analyze the nature of
problem instead of pushing ahead mindless.
Cultivate regularity enthusiasm and caution:-
Try to practice at same time and in the same place every day. Such habits will make it easier to
analyze day to day changes. Morning is the best time to improve health, stiffness in the
morning tells you where you need the most careful work and attention. Cultivating an
enthusiasm in the morning to counter stiffness and cautiousness in the evening to avoid hurting
yourself.
Cultivate patience:-
Benefits of Hatha yoga go far beyond getting stronger and flexible. For any kind of beneficial
result you have to be patience. It will be wrong to think that you should be able to accomplish
something without making consistent efforts.
Tell students to Take personal responsibility:-
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Your teacher may urge you to go for a particular posture but you have to be the final arbiter of
what you are capable of doing
Pacing and holding asana
There is no correct pace for Hatha yoga classes. Nor there a correct duration for holding or
transitioning between individual asanas. Yet pace and duration are important consideration in
the practice, giving character to a class and making it more or less accessible or challenging.
While we ultimately want to develop a personal practice in which follow our inner teacher in
the yoga process, pace and duration are two of the central qualities of any class.
Teaching tips
Do your best to have relaxed presence. Until you feel calm and cantered, think of yourself as
both student and teacher.
Enjoy the day’s lesion. Discover what it means to you so you can put heart into it.
Teach what you know.
Do not compare you self with others including other teachers. Everyone has their own light that
they shine uniquely
Teaching is a joy and a privilege. It is your path and your profession to help others find healing,
space and inner peace. Make every moments count.
Kindly check or talk to students if they do have any pre existing injuries or special condition.
Some time people do not share in group class so give time some hints to share their health issue
with you when you have free time or schedule.
Always suggest students to come in the class with empty stomach or they can wait 2 to 3 hours
after a big meal. If some students have diabetic condition ask them t o come in the class with
something eat (light snakes etc.)
Querying new students as a part of introducing yourself to students try to ask following
questions to know more about their condition
Is it there first yoga class or they have joined some other yoga classes?
If yes what style and for what period of time?
Do you have any injuries or anything else going on with your body that I should be aware of it?
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If students report any injury follow up with more specific questions when it happen how it
happen how do u feel now etc based on your questions give him some instructions to avoid any
further action to make his condition worst .
What is your work or daily life? It can give you idea about chronic stress, pain weakness
lifestyle etc.
What do you do for exercise your body? Learn to look and observe: - it is another important
aspect of teaching. Develop your awareness to notice students postures how they stand walk sit
etc this skill can be develop by observation.
When standing tries to observe are there feet straight? One foot out or one foot in, flat footed or
high arched?
Knees? Is knee hyper flex, extended flex?
Lead the whole class slowly through a pose .It will give chance to each student to experience
pose with a lot of guidance.
Teach in stages means teach each pose one stage at a time so that people of all level can do
something.
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General note for yoga practitioners
The following practice notes should be thoroughly understood before teaching and practicing
yoga.
Breathing: Always breathe through the nose unless specific instructions are given.
Awareness: Awareness has many connotations, in this context, it may be understood as
consciously noting the physical movement, the postures itself, breath control and
synchronization, mental counting, sensations in the body, movement of Prana, concentration on
an area of the body or chakra and most important, any thoughts or feelings that may arise
during the practice of Asanas. This awareness is essential in order to receive optimum benefits
from the practices.
Relaxation: Shavasana may be performed at any point during asana practice, especially when
feeling physically or mentally tired. Shavasana should also be practiced on completion of the
Yogasanas programme.
Sequence: After completing shat karma, asana should be practiced, followed by Pranayama,
pratyahara, dharana and then meditation
.
Counter pose: The concept of counter pose is necessary to bring the body back to a balance
state. It is important that the asana practice should be structured so that backward bends are
followed by forward bends and vice-versa.
Time: Asana may be practiced at any time of the day after meals. The best time, however is the
2hrs before and including sun rise. This period of day is known in Sanskrit as Brahmamuhurta
and is most conducive to the higher practice of yoga.
Place: Practice in a well-ventilated room where it is calm and quiet. Asanas may also be
practiced outdoors but the surrounding be pleasant, a beautiful garden with trees and flowers.
Blanket: Use a folded blanket of natural material preferably white in colour for the practice of
Asanas.
Clothes: During the practice of Asanas it is better to wear loose, light and comfortable
clothing. During the practice of Asanas spectacles, watches and jewelleries should be removed.
Bathing: Try to take a cold shower before starting Yogasanas.

Emptying the bowels: Before commencing the Asanas programme the bladder and intestine
should preferably be emptied
Diet: There are no special dietary rules for asana practitioners, although it is better to eat
natural food and in moderation. At meal time it is advised to half fill the stomach with food,
1/4th
Of water and leave the remaining 1/4thempty. Eat only to satisfy hunger and not so much that a
feeling of heaviness or laziness occurs. Eat to live rather than live to eat. Food which causes or
gas in the digestive system, which are heavy, oily and spicy should be avoided, especially when
Asanas are practiced with a spiritual aim.
No straining: Never exert undue force while doing Asanas.
Age: Asanas may be practiced by people of all age groups, male or female.
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Contra-indication: people with fractured bones or who are suffering from chronic ailments
should consult a yoga teacher or doctor before commencing Asanas.
Termination of Asanas: If there is excessive pain in any part of the body the asana should be
terminated immediately and if necessary medical advice shout.
Final Relaxation: Shavasana may be performed at any point during asana practice, especially
when feeling physically or mentally tired. Shavasana should also be practiced on completion of
the Yogasanas class.
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Some important points to be keep in mind for effective teaching
Intention:-
For effective yoga teaching it is important for a teacher to set up a goal. For example your
teaching goal may be to achieve certain posture, or to work on certain part of the body, or
prepare your body for pranayama and meditation. So once you have decided what you want to
achieve act accordingly.
Efficiency:-
Second important point for effective yoga teaching is to limit the number of your asana and
adoption. Too many asana in a class may generalize the effect of your practice. Try to choose
asana and there variation purposefully to accomplish the goal of your practice. A focused
course may be more powerful then general practice.
Breath:-
Breath is another component of teaching effectively. Proper use of breath can make a lot of
changes in students practice .Use your breath to link your attention to the spine and to move
spine. Maintaining a deeper and even breathing pattern throughout the practice maximize the
benefits of yoga asana and minimize the chances of injuries. Use holding purposefully. During
inhalation try to expand yourself, bring openness within you while exhalation try to deepening
your practice, grounding you self in to the asana. Use breath as a guide to go in to the asana and
come out from asana. Be always aware with breath.
Transition:-
Take time to make transition smooth from one activity to other activities in your practice, do
not rush. For example use kneeling postures to transition from standing posture to posture on
your stomach or back.
Cumulative stress:-
As a trained teacher you should be aware about cumulative stress and how to get rid of it.
When practicing asana some time certain muscles over used or remain stressed so as a trained
teacher time to time you need to practice such asana which helpful to release their stress .it can
be done by counter pose or by simple join opening asana . For example use arm movements to
release stress accumulated in the shoulder from posture where the arms are fixed.
Risk:
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For effective teaching you also calculate risk factor involve in certain asana and provide
enough preparatory poses and training for safe and effective yoga practice. Postures that are
risky for the joints should follow sufficient preparation. Usually riskier postures are placed
towards the end of the practice followed by simple counter poses to leave the body in the
natural condition
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Rest:-
For effective teaching never under estimate significance of rest, use rest appropriately as and
when required for example when the breath become unsteady, after difficult posture or when
transitioning from one direction to another. Practice full rest savasana at the end of session to
maximize benefits of yoga. Savasana not only allow your muscles and joints to take rest but
also gives them healing and maintenance. It is the time to reconnect from you self and
observing sensual with drawl.
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Assists and demonstration :-Assisting students is an art form knowing the best way to assist
each unique student can make all the difference in the type of experience a student will have in
your class .learning to assist requires both knowledge and intuition. Some basic things you need
to know before assisting student.
 Teach what you know

 Ask permission to touch
 Have clear intention
 Move with the breath
 Honor safe bio mechanism
 Look for inner and outer beauty first
 Look and address what ,if anything might be most at risk
 Look for steadiness, ease and presence of mind.
Teach what you know: - Always teach what you know through yourself practice and study. It
will make you an authentic and good yoga teacher .Do not experiment with student’s body.
What you know involves having a clear understanding of the elements of asana that can make it
safer and more accessible for any student.
Just because one can do something does not mean he or she fundamentally understand it or can
guide others in it. Many physically gifted yoga students can do practically any asana yet this
ability does not automatically confer the depth of understanding that transfers into clearly and
insightful guiding others who are exploring it .Applying this principal in practice we should
teach with in limitation of our experience knowledge and skill. This helps us to ensure that as a
teacher we are honouring both our students and ourselves.
There are many ways to learn asana and how to teach them the first step is to maintain
consistence practice and use your own experience on mat to develop insight.
At the very minimum you should learn the basic elements of an asana you are teaching ,their
benefits, risk, contraindications, Alignment principles, Preparatory asana ,Modifications ,use of
props and counter poses.
Ask permission to touch:-There are several reasons to always ask permission to touch .First
honouring personal boundaries are a matter of basic respect for other people. You can ask
students may I touch you or adjust you.
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Second some people welcome teacher touch and some do not like it at all. It depends on various
cultures and understanding .You may not know students personal value /culture /state of
mind/sensibility/or sensitivities in your class.
Third, people change. You might have regular student who always welcome your touch but in a
given moment you do not necessary know what’s happening with him/her, one’s mood can
shift. Including a practice, in one moment feeling open to physical contact and a few moment
later feeling like being left alone.
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The role of touch varies widely across the many styles and traditions of Hatha yoga. Physical
cues have variety of benefits and are important part of most therapeutic approaches
1. Precise touch can effectively convey an energetic action, clarify a verbal alignment cue
2. Give students a feel of support
3. Bring awareness to an unconscious part of the body
4. Assist in stabilizing or deepening an asana
5. Assist in increased range of motion
6. Helps teacher to be aware of students overall condition
7. And creates a more trusting and open sense of connection between students and teachers
The purpose of physical cue is to help students deepen their practice by establishing a more
stable foundation, aligning their body safely and comfortably and encouraging deeper release
while staying connected to their breath as the principal source of guidance.
The physical intimacy of human touch brings ethical and personal consideration to the forefront
in giving hands on cue and adjustment. every person comes to their experience of physical
intimacy in different ways .an adjustment one person find comfortable might be felt as invasive
by someone else . What is welcome with particular student one day might not be on another
day. Rather than presuming that physical touch welcome, always ask permission before
touching a student, even with a long time student whom you have given in numerous
adjustments in the past.
Have clear intention:-Before asking students to give you permission to adjust be as clear as
you can in your intention .Drawing from what you know and what you see in a moment
considered how you can use individualized verbal cues and further demonstration to achieve an
effect prior to offering hands on adjustment.
Move with the breath:- Conscious breathing is an important quality of exploring your asana.
Inhalation and exhalation have deeper effect on student’s body when adjusting students closely
observe student breath. Close observation of students breath pattern give you insight what is
happening in students body and mind .Is student breathing deeply or shallow? Are there natural
pauses between inhalation and exhalation? If you are not getting a sense of” yes ‘to each
question it is likely that student is either not presents in the practice, is straining or both. After
detecting the students breathing pattern or ask the student to breathe deeply synchronize your
own breath with your student’s breath. This will help ensure that your cues go with the
student’s breath.
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There is another valuable aspect of teaching with breath, your own presence of mind and
attentiveness to your student.
Honour safe Bio mechanism:- There are certain ways that the body most easily and stably
moves or is held in position. There are also ways it can move or be held that cause pain,
instability or injury. For example, if standing in tadasana ,one fully internally rotate the arms
and attempts to reach them out and up overhead ,the top of the arm bones will jam against the
end of the shoulder. By first externally rotating the arms it creates necessary space in the joints
for the arms to rise over head. Similarly in head stand one it is vitally important to position the
top of head on the floor and maintain natural extension of cervical spine. Placement of head in
any another way cans injury the neck
In working with students it is important to understand and honour the ideal biomechanics
functioning of the body. This starts again with practice, study and training.
First when guiding students into safety aligned positioning always first clue and encourage
active joint movement ,conscious, voluntary movement created by the students through
muscular action so that they are creating the locomotion and feeling its effects before
considering or offering to provide passive joint movement(hands on adjustment)
Second do not apply direct pressure on vulnerable joints, organs or injured areas. Rather find
the natural handles on the body in any given pose in giving adjustment in or near joints, begin
with your understanding of those joints, including type of joint, its movement, and its safe
range of motion. Do not press into the organs remember you are teaching yoga not massaging.
Be particular aware of students injuries and listen very attentively what students is expressing
about it.
Feel and watch for how the student’s body is responding to your verbal cues including shifting
in others parts of his her body and sign of increased tension. It is important to appreciate
If you notice there are fundamental misalignment or other source of instability or potential
strain consider asking student to come partially or completely out from asana .be patience and
explain your concern and then re guide the student into the asana while further addressing the
issues .
Look for inner and outer beauty first:- many teacher rush to judgment in their observation of
students, often leading them to see only what is wrong rather than appreciating the intrinsic and
extrinsic beauty of the student doing whatever they are doing in any asana .find the beauty and
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acknowledge it to yourself and to the students .this will help reinforcing the idea you are
working with a real human being in an asana rather than a model posing for camera
Look and address what if anything might be most at risk:- Ideally we address risk issues in
giving the verbal cues and demonstration that guide students into an asana and its modifications
still many students will end up with positioning that could be injurious or otherwise
problematic. If you notice such reinforce the cue verbally and with physical demonstration
before offering hands on cue.
Look for steadiness ease and presence of mind in the face, eyes breath and overall
energetic presence:-
The face, eyes, and breath provide instant sources of insights into how one is feeling in an
asana. Tension shows immediately in the face and eyes. And eyes provide further insight into a
student focused in the practice .the breath is also mirror how one is doing energetically and
further clarifies if a student is feeling stressed or strain .encourage modifications to make the
asana sufficiently simple and accessible so that the student is calm, present and thereby more
capable of refining how they are doing what they are doing.
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Types of assistance:- There are following types of assistance
1. Verbal assist:-
 Use kind affirming words.
 Acknowledge what they are doing right first.
 Use words lke “try’,”explore”,and see if doing X changes the pose”.
 Avoid words that may be viewed as criticizing.
2. Personal Demonstration:-
 Do the pose next to the student.
 Use exaggerated movements.
 Use words like”notice what happens when I Do X”
3. Hands on Adjustments:-
 Make sure the student is comfortable with being touched.
 Use slow intentional movements.
 Work with their breath
 Be mindful of how and where you put your hands.
 Release the assist slowly and help then regain balance.

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Science of asana sequencing and its principals
Sequencing is an important aspect while designing a yoga class. A well conceived sequencing
is the key to an effective yoga teaching. Traditional yoga text says that there are 84000 Asanas
with infinite possibilities for sequencing. It can be hard to know where to start and where to
stop. The art of sequencing takes you from one posture to another
It is one of the difficult task for a teacher to plan a class and figuring out when to do what, you
may have inspiring class theme or great work out plan in your mind but putting together a
sequence that adequately prepares the body for pose you have planned, aligns with your
intention can be challenging job for an experienced teacher. Sequence of various asana greatly
influences the outcome of our yoga practice. To design a best possible class you may have to
face several questions such as
 How to make /design class to make practice most accessible, sustainable

 What should each session include
 What are the best ways to sequence different asana, breathing practice and meditation
 What is the relationship between this asana and that asana
 How does this asana affect that asana
 What are the effects of asana ordered in a particular way compared to the same asana
ordered differently
 What are the relationship between families of asana –standing asana ,core asana ,arms
balance, back bends, twist, forward bends hip openers and inversion
 What about pranayama and meditation what effect them and how in turn do they affect
asana
1Move your asana from simple to complex:-
It is advisable to teach yoga asana in a progressively way, from simple movement to complex
movement. Each asana required certain muscular action, contraction to bring stability, easy,
and balance in asana practice. Create sequence in a relationship to one asana to another asana
rather than creating a random yoga sequence like a child learn crawl before walking and walk
before running. Yoga benefits can be passing to students more effectively if they learn basic
movements before attempting complex one.
Like before teach down ward facing dog asana in I a beginner class ,teach them sasankasana
here you can guide them about lengthening hands arms shoulder girdle spine elements etc
without adding challenges of opening pelvic and legs. In next step you can teach cat and dog
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stretch to explain movement in pelvic area spine etc And in standing asana like uttanasana you
can share the role of feet how to ground feet ,how to distribute weight on feet internal rotation
of spine, pada bandha activation of quadriceps muscles etc. Now student will find easier to
integrate these elements in down ward facing dog.
2. Move from dynamic to static.
If we go through asana definition described in Patanjali yoga sutra. It says any pose in which
you are stable and comfortable known as asana, yoga asana not mere poses, an asana practice if
done properly can bring tremendous benefits not only at muscular level but also at internal
level. It creates balance in energy circulation, hormonal balance, opening emotion and heart,
brings celerity in awareness and of course flexibility improves. Most of these changes took
place when you hold an asana for a particular duration .it means in static state. But to hold a
posture for a particular duration is not possible without proper training and use of dynamic
poses .Repetition and practice of dynamic movements help in to achieve static position more
safely and effectively. If you try to force your body to achieve static posture without enough
preparation you may achieve desired pose but miss its benefits and may be got injured in this
process.
While designing an effective yoga sequence according to your theme of the class kindly
consider few yoga sequences for dynamic explorations and then put static poses for practice.
Most of the purification took places in static poses.
3. Design your class to cultivate energy balance:-
As we all know yoga is all about balance, every individual wants to balance his/her life.
According to Shankhya Philosophy (one of the six classical school of Indian philosophy) this
universe is divided in to Pursha (consciousness) and prakritti (Nature/matter) Prakriti consist of
three guans (qualities).They known as Rakjas, tamas, and sattav. The unique expression of the
guna with in each person gives that person his/her energetic composition and sense of self.
Tamas guna reflects a confused mind that lead to indecision, lethargy, and inaction. Too much
of tamas can be harmful and self distractive. Yet it is important also and gives you calm and
relaxation through rest and sleep.
Rajas Guna it is driven by desire, feeling of needing or losing some thing. Rajas guna involves
a sense of intense dynamism, stimulating you to act in the world with excitement and passion.
When it is balanced it help you to get out of bed in the morning and move through the day
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feeling fully energetic. Yet if excessive it can also keep you away from falling sleep in night
and hyper active and restless.
Sattav Guna it describes a calm and clear state of mind a sense of being complete and fulfilled.
It provides sense of clarity tranquillity. With sattav energy we can work in world with easy
because of our mental balance.
These three guna are always present to some degree in every one’s life forming each person’s
attitude nature and potential. We should not judge these qualities as good or bad. Each guna
required and have its own significance.
The essentials unity of guna is described in Shankhya karika using the analogy of the oil lamp.
The heavy basin containing the oil rests stability on the ground, seemingly inert in the tamisic
nature. The oil, with properties of movement or flow symbolizes the rajasic tendency. The
wick, which made of clean white cotton symbolize sattava. The inter play of these elements
produces the flam. A healthy balanced life involves all these with one or other dominate at the
appropriate time. Without tama , we would never sleep, without rajas we never move, and
without sattava we never calm and relax.
Hatha yoga practice helps in moving energy in balancing way. Ha symbolize sun or hot energy
while tha symbolize moon or cold energy. So as a teacher we need to find balance in our class
sequence so when student leave class room he feel calm yet fully awaken.
4. Integrating the effect of asana:-
It is another important aspect of designing sequencing of asana. When we practice certain asana
it stretches certain part of body in a way that creates new needs and possibilities for further
exploration and changes. For example in wheel pose we put considerable high pressure on our
hands and fully extend our wrist joints, stretch deep in to shoulder ,fully arch the spine, internal
rotation of thigh muscles, deep stretch in abdominal core muscles etc. Depending on students
ability these changes can be source of stress in stress in our body. It required further actions to
neutralize this tension. This is known as prati kriya or counter pose. But here you have to
understand that counter pose does not mean opposite action for example if you have done deep
forward bend its counter pose is not deep back band. It is not right approach it may hurt your
ligaments and muscles. Here our focus with counter pose is to neutralize, integrate, and refine
the effect of asana. Kindly note partikerya asana should not be done asana by asana, it is better
to take a broader view of entire practice.
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Some tips on asana sequencing
Proper sequencing of asana with in a practical session plays an important role in achieving
maximum benefits from the session
Some basic guidelines for sequencing
1. Standing poses are a good preparation for forward bends and also back bends.
2. adhomukha svanasan is a good preparation for all poses and also a good warm down
after both forward and back bends. If you are doing adhomukhasvanasa nearly the
beginning of a session, it is an active time, a time when you are moving into a working
mood, so do not lower down yourself into child pose rather step-up into uttanasana to
maintain the energy of session. Conversely, if you are doing the pose as a warm down, it
can be relaxing to rest in child pose afterward.
3. Generally after a deep forward bend sequence consider doing a few twists to balance and
release your spinal muscles. However try not to end your practice with twist due to the
asymmetric feeling it may leave in your spine .follow any twist at the end of your session
with at least one symmetric forward bend like paschimotanasa to remove the tension in
your spine before relaxing in savasana.
4. After a deep back bend do not go directly deep forward bend. After deep back bend do
adhomukha savanasana with wider hands and feet position and keep spine convex other
asana may be child pose after deep back bend. So not do deep twist after deep backbend.
You can do gentle lengthening twist.
Although there are not strict rules governing the order of asana in a session some general
principles can be used to allow the asana to work more effectively
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Some sequencing error to be avoided
1 avoid teaching forward bending at or near the starting of class, seated forward bend with good
alignment is actually pretty hard. It requires proper spinal alignment and incredible open hips
and /or hamstrings
2. Avoid slow static poses in the beginning of class they need lot of set ups or alignment
instructions. Slow and static poses helpful for powerful internal cleansing but when you know
students are first time practicing, they might be tired, stressed, or simply coming from business
meeting. These kinds of slow static poses not very helpful for them. In the beginning choose
warm up exercises that allow your class some space to move dynamically and breath.
Four ways to sequence a yoga class
1. Well rounded yoga sequence

2. Peak pose oriented yoga sequence
3. Anatomical focused yoga sequenced
4. Them /bhavana based yoga sequence
A well rounded yoga sequence:- it includes all of the various groups of the poses focusing on
equal parts strength flexibility balance as well as moving spine in all different direction e.g.
flexion extension side bend and twist. This kind of sequence very use full for general yoga
practicner without any health issues and can be more effective to progress their fitness level.
Peak pose oriented yoga sequence: - Picking a peak pose to build towards such
Hanumanasana or side plank (Vasisthasana) is a fun and creative way to sequence your classes,
introducing your students to a variety of Asanas while showing them the path how to go there.
Once you have picked up your pose, consider what needs to be warmed up, opened, engaged
and taught in order for your student to feel some success in the apex of class. Of course
remember to incorporate counter poses in the cooling down before final relaxation. This kind of
yoga sequence good for those students who have dream to perform some challenging postures
but make sure to attain an advance posture required regular practice with right attitude, Make
sure picked pose is appropriate to the general level of class and pose should be challenging but
not absolute impossible.
Anatomical focused yoga sequence:-In this kind of sequencing we work anatomical for those
students who want to work certain part of their body /or wants to improve their range of
motion. But it is suitable for every one depending on their body type. In this sequencing teacher
focus on a particular area of the body (e.g. hips, shoulder etc) Students like it because they feel
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difference in their body after practice. Make sure do not over forced students to work and also
see if some students coming from weeks then keep rotating the anatomical focuses.
Theme /bhava based sequence:-
Choose a theme/feeling to design your class and incorporate poses/group of poses that helps
students embody and experience the feelings. For example Gratitude feelings sequence may
include forward bending, gently lifting chest and expanding torso moving towards heart
opening These them can be therapeutic , energetic ,motivational meditative ,breath oriented etc.
Pacing and holding there is no correct pace for Hatha yoga class nor is there a correct
duration for holding or transition between individual asana yet pace and duration are important
consideration in the practice ,giving character to a class making is intensive or general . Pace
and duration are two central qualities of any class, unless the body is sufficiently prepared,
however holding certain postures will be either impossible or useless.
Fundamentals of alignment
We are one of the best creations of God and our body has an optimal alignment. Increased
freedom in joints and more energy in the body can be achieved through proper alignment of our
body, because our body is not struggling to move there so pain is also minimum / or eliminated
from our body.
Our ability to perform asana may vary greatly, depending on various factors such as bone
structure, any previous injuries, age, energy level of the student, their approach towards asana
practice etc. Being a yoga teacher it is important to know what is happening in your body as we
practice asana. There for it is recommended to do practice with full awareness .Without paying
attention on awareness we may accomplish the form of a posture beautifully and still actually
miss the potential benefits or even neglect to see the potential harm of that pose.
It may happen for two reasons we may fail to recognize our own release valves and /or we may
be so focused on the form of a posture that we fail to consider its function i.e. we fail to ask
what we are really trying to accomplish by using it.
Release valves are compensatory mechanism that occurs when we are unable to stabiles a part
of body because of excessive mobility or restrictions, habitual movement’s patters or lack of
understanding or attention.
Repetition and stay in asana both are important. Through alternative stretching and contraction,
repetition increases circulation to the large superficial skeleton muscles making them more
strong and flexible. Thus repetition prepares us for holding postures for extended period of time
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with minimum resistance. On the other hand most of the inner purification and physiological
transformations occur through holding posture for extended period of the time. Through the
application of specific breathing techniques while holding a relative fixed posture, subtle but
powerful internal movements are created that activate the deepest layer of spinal musculature.
These movements act as Prana pumps which increases circulation to specific areas of the
body providing great benefits to the spine, organs and glands.
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Adaptation
you can adopt your practice according to your conditions .Our physical and mental conditions
always changing, may be some day you wake up with a stiff neck and another with pain on
your neck or may be one afternoon you may have low energy etc .You can adopt your yoga
Practice according to your specific conditions
Signification of adaptation
 Adaptation is also useful to counter our practice not to becoming mechanical / robotic.
Our body becomes habituated by any kind of repetitively activities.
 Adaptation is also useful for yoga therapy/restorative yoga practice.
Ways to do adaptation in your yoga practice:-
1. For adaptation you can use tools like wall support, rope blocks etc
2. Use of sound is another way for your yoga adaptation .use vocal sound techniques, in
combination with postures effectively intensifies practice, focused attention, deepens
exhalation, increases circulations to the organs and balances the emotions. Sound creates
vibrations that increase circulations to different parts of the body.
Vocal sound techniques includes humming, chanting, simple syllables chanting simple phrases
that have certain meanings or more complex songs or prayers.
Another way for adaptation is shifting your attention .in general it is advisable to keep your
attention on the breath and the part of body where the most action is occurring. However
shifting the attention can also change the effect of posture. For example try moving into and out
of Parsvottanasana four times on each side. On the first repetition keep the attention on the back
heal on second keep the attention on abdomen, on third keep attention on hands and on fourth
keep attention on all the three points at the same time .Notice how each time the effects of the
movements shifts .
Adaption of breath
Breath adaptation can also influence your yoga practice for example creating a deep following
inhalation and exhalation without a fixed length between them
Establishing a fixed length to inhalation and /or exhalation example fixing inhale and exhale for
6 seconds or fixing exhale for 6 second and leaving inhale free
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Establishing a proportional relationship between inhalation and exhalation example inhale 6
second and exhale 10 second.
Changing the breath patterns by making the breath very silent or more audible and intense.
Another way for adaptation is combining two or more postures together.
Speed of movements also influences effect of yoga asana .speed of movement should always be
coordinated with the length of a full breath. Speed influences the effect of movements generally
faster movements being more energizing and slower movements more calming.
Moving in stages –breaking a movement into staged can deepen the effects
Our Holistic approach towards yoga:-

Here at Rajendra yoga and wellness centre we teach yoga through our holistic approach, what
does it means? Our approach towards yoga is process oriented, not pose oriented, more holistic
rather than mechanical .the word holistic refers to “to view as a whole, to integrate
• We understand and recognize that every part of a human being—body, mind, and emotion—is
involved in any activity, be it a yoga posture, a discussion, or eating a meal.
• We understand and recognize the potential for health through appropriate application of
awareness and force to create harmonious relationships in joints, muscles, bones, mind, and
emotions.
• We respect and recognize the structural limitations of the body and works within those
limitations.
• We understand and recognize that every person is different—bones, muscles, mind, and heart.
The application of any technique must be adaptive to that individual’s needs.
Going further we also accept every day you are not the same person. You change every day as
per your mind set or other conditions.
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Ethical Guidelines for Yoga Teachers: We as a yoga teachers are responsible for the comfort
and safety of our students, our colleagues and our profession .Practice of proper ethical code of
conduct is essential to progress in the path of yoga. Yoga teachers are the role model for many
of their students and for society .As practitioners and teacher of Yoga, the behaviour of Yoga
teachers is expected to reflect the high moral standards (the Yamas and Niyamas) Here are
some guidelines to be a followed by yoga teachers to maintain high professional standards .
1. Yoga teaching is a great profession .The practice of yoga shapes our life into greater
harmony with sprit, balance many turbulences of mind and brings us closer to reality.
These are not possible without observing yamas and niyama.
2. Yoga is something we live and breathe. It’s a way of life. Moral and ethical disciple is
very important. As a yoga teacher we are committed to practice and promote yoga as a
way of holistic livening not merely physical workout sessions.
3. Savadhya (study of self) is important to maintain self discipline .Yoga Teachers dedicate
themselves to a thorough and continuing study and practice of Yoga, in particular the
theoretical and practical aspects of the branch or type of Yoga that they teach.
4. Yoga Teachers are committed to avoiding using any kind of substance toxic in nature
such as drugs/alcohol etc.
5. Yoga Teachers are required to use basic etiquette saying “Please” and using people’s
names when speaking with them (versus “hey you in the white top)
6. Yoga Teachers are committed to promoting the physical, emotional, mental, and spiritual
well‐being of their students. And encourage them to practice.
7. Remember we are yoga teacher’s not medical doctors so please avoid giving any medical
advice/use of medicine, unless you have the necessary medical qualifications.
8. Yoga Teachers are encouraged to do some Seva (selfless service) or Karma Yoga as and
when possible his/her community/yoga school etc
9. Yoga Teachers are open to instructing all students regardless of race, nationality, gender,
sexual orientation, and social or financial status.
10.It is required for a yoga teacher to treat their students with respect, never yelling at them
or using physical force or abusive language.
11. Yoga Teachers required not to force their own opinions on students but rather will
appreciate the fact that every individual is entitled to have his or her individual opinion,
ideas, and beliefs. If a student’s opinions seriously against the principals of yoga or
disturbing the peace and harmony of class then yoga teacher is free to refuse student or
work with him/her.
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12.. Yoga Teachers expected to avoid any form of sexual harassment of students.
13.Yoga Teachers required to maintain privacy and trust of students and not to exploiting
the trust of students and teacher.
14. Yoga Teachers will create and sustain both a sacred and safe environment for all
students.
15.Yoga Teachers will acknowledge (salute with bowing Namaste) each student at the
beginning or at the end of class. This shows humility.
16.Yoga Teachers will use humility. If you cannot answer certain question of your students
it’s ok to answer a question “I don’t know”. Be willing to research and return with the
answer. Tell students that you are also a student.
17.Yoga Teachers are encouraged to lead a vegetarian life‐style. This follows the first limb
of the eight limbs of yoga – Ahimsa (non‐harming).
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Meaning of Ayurveda
The word Ayurveda consists of two Sanskrit words Ayur and Veda. ‘Ayur’ meaning ‘Life’ and
‘Veda’ meaning ‘Science/ wisdom’, Ayurveda is the ‘The Wisdom of Life’. Ayurveda is a
holistic healing and wellness science that was passed on to the Indian sages or rishis from the
Gods themselves. Ayurvedic practitioners always evoke Lord Dhanwatari, an incarnation of
Viśnu.
Much before modern science could even understand the connection between body, mind and
soul, Ayurveda established the fact that there is an intrinsic connection among the three. It
firmly believed that a healthy mind can only be possible if the body and soul are healthy and
vice versa. Ayurveda advocated and practiced the philosophy of maintaining the perfect
balance or harmony among the three – body, mind and soul, for an individual to lead a healthy
and disease-free life.
Ayurveda is not a mere healing system. It is much more than that. It is a vast ocean of wisdom
designed to help people stay healthy and vibrant, while realizing the full human potential.
Purpose of Ayurveda:
‘The purpose of Ayurveda as described in charaka samhita is to protect the health of the
healthy and to alleviate disorders of the diseased’.
So, in simple terms, Ayurveda has two different aspects to it:
First The Preventive aspect and second is the Curative aspect.
The Preventive aspect deals with methods, recommendations and ways of life, which if adopted
and followed religiously from the beginning, can boost the strength and resistance of human
beings physically, mentally and emotionally in such a way that they can protect themselves
from diseases.
The Curative aspect deals with providing relief to the diseased. Ayurveda recommends the use
of several herbs, massages and therapies etc and even recommends subtle alterations to dietary
habits and lifestyle, for an affected individual to get back his/her state of good health.
Ayurveda also deals with the mental and spiritual aspects of life. It explains the difference
between good and bad life. It explains the difference between good thoughts, behaviour and
actions (the promoters of health) and those which are inappropriate (the non-promoters of
health like anger, jealousy, greed, lust etc.)
Ayurveda has 8 branches of therapy: (asta-anga chikitsa)

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1. Kaya(body) cikitsa General medicine
2. Bala(child) cikitsa Paediatrics
3. Graha cikitsa Psychiatry
4. Urdhanga cikitsa E.N.T. (ear, nostrils, throat)
5. Shaly cikitsa Surgery
6. Visha cikitsa Toxicology
7. Rasayana cikitsa Rejuvenation therapy (connected to the immune system, with
pancakarma, kayakalpa)
8. Vajikarana cikitsa Infertility (and all sex-related diseases)
Ayurveda believes in the three bodies, as yoga also believes
1. sthūla-śarira (‘gross’ body, physical made of food),

2. sūksma-śarira (‘subtle’ body) it is the astral body. It contains the prānā, the chitta (our
consciousness), the buddhi (our higher intellect), manas (the mind which organizes the data that
come from the senses) and the chakras.
3. kārana-śarira (‘causal’ body), it is equivalent to the soul and the samskara, the subliminal,
latent impressions which determine the way we act (or react rather). It causes the next rebirth.
Ayurveda believes our body is the universe.
According to Ayurveda the human body is made up of

5 mahabhuta (pancamahabhuta) the 5 ‘great elements’ (ether, air, fire, water, earth)
7 dhatu (saptadhatu) ‘tissues’ actually 7 layers
3 mala (trimala) the impurities, the toxins
3 dosha (tridosha) the ‘humors’
Basic Principles of Ayurveda:-
Ayurveda is based on the following theories:
1. Pancha Mahabhuta Theory (Five Elements theory)

2. Tri -dosha theory (Three Body Humors theory)
3. Sapta -dhatu theory (Seven Body Tissues theory)
1. Pancha Mahabhuta Theory:-
The basic premise of Ayurveda is that the entire cosmos or universe is part of one singular
absolute. Everything that exists in the vast external universe (macrocosm) also appears in the
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internal cosmos of the human body (microcosm). The human body consisting of 50 - 100
million cells, when healthy, is in harmony, self -perpetuating and self -correcting just as the
universe is. The ancient Ayurveda text, Charaka, says, "Man is the epitome of the universe.
Within man, there is as much diversity as in the world outside. Similarly, the outside world is
as diverse as human beings themselves." In other words, all human beings are a living
microcosm of the universe and the universe is a living macrocosm of the human beings.
The Pancha Mahabhuta, or "five great elements", of Ayurveda are:
1. Prithvi (Earth),
2. Jala (Water),
3. Agni or Tejas (Fire),
4. Vayu (Air or Wind),
5. Akasha (ether)
2. Tridosha Theory
The central concept of Ayurveda medicine is the theory that health exists when there is a
balance between three fundamental bodily humours or doshas called Vata, Pitta and Kapha.
Vata is the air principle necessary to mobilize the function of the nervous system Pitta is the
fire principle which uses bile to direct digestion and hence metabolism into the venous system.
Kapha is the water principle which relates to mucous, lubrication and the carrier of nutrients
into the arterial system.
In Ayurvedic philosophy, the five elements combine in pairs to form three dynamic forces or
interactions called doshas. Dosha means "that which changes.” The doshas are constantly
moving in dynamic balance, one with the others. Doshas are required for the life to happen. In
Ayurveda, dosha is also known as the governing principles as every living thing in nature is
characterized by the dosha.
Dosha Related Elements
Vata: Air and Ether
Pitta: Fire and Water
Kapha: Water and Earth
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Kapha is located from the throat to the diaphragm: chest, throat, head, sinuses, nose, mouth,
stomach, joints. Kapha has much mucus;
Pitta is located between the diaphragm and the navel: small intestine, stomach, sweat glands,
blood, fat, eyes and skin are the seat of pitta. Pitta is in the digestive part because it is like fire;
Vata is located from the navel downward in the lower abdomen: large intestine, pelvic cavity,
bones, skin, ears and thighs. If the body develops an excess of vata, it will accumulate in these
areas. Vata is like gas, so it is in the colon
.
Vata is the kinetic energy in our body. All movements in our body happen thanks to Vata, such
as the heart beat, the nervous system, the blood circulation, upward and downward forces,
circulations, respiration, elimination, nerve impulse, pulsations Vata accumulates in the lower
abdomen. Vata also makes Pitta and Kapha move, Vata is like a vehicle. Vata, in terms of
elements, is made up of {air + ether}, it is wind.
Pitta is the heat in our body, the process of digestion and transformation, the metabolism; it
regulates the immune system, the body temperature, the eyesight, skin color, luster of the eyes,
and also intelligence and understanding, and anger, hate and jealousy. Pitta is made up of {fire
+ water}, it’s bile.
Kapha is mucus and is made up of (water +earth). It cements the elements, providing the
material for physical structure. It maintains body resistance, strength; it governs the growth and
the structure of the body (bones), the cerebral fluid in the brain .and the spinal column. And all
mucous lining of our organs. It grounds the body, it is the principal of cohesion, it blinds all
together. It lubricates the joints hydrate the skin, heal wounds, fills the space in the body it
support memory retention, gives energy to the heart, lungs thus immunity.
Function of the dosa
Kapha: - Stability, Energy, Lubrication, Forgiveness, Greed, Attachment,

Accumulation, Holding, Possessiveness
Pita: - Body heat, Temperature, Digestion, Perception, Understanding, Hunger, Thirst,
Intelligence, Anger, Hate, and Jealousy
Vata :- Movement, Breathing,, Natural Urges Transformation of the tissues, Motor
functions ,Sensory functions ,Un groundedness Secretions ,Excretions ,Fear,
Emptiness ,Anxiety, Thoughts Life force Nerve impulses
Role of dosa in living things as
Vata: - The movement of nerve impulses, air, blood, food, waste thought
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Pita: - Pitta controls the enzymes that digest our food and the hormones that regulate our
metabolism
Kapha:-building Cells which make up our organs and fluids which nourish and protect
them.
Characteristics of dosa
Vata: - cold, light Irregular, mobile, dry, rough

Pita: - hot, light, fluid, subtle, sharp, malodorous soft, clear
Kapha:-oily, cold, heavy, stable, dense, smooth
Aggressive dosha can result in
Vata: - nerve irritation, high blood pressure, gas confusion

Pitta: - ulcers, hormonal imbalance, irritated skin (acne), consuming emotions
Kapha:-Mucous build -up in the sinus and nasal passages, the lungs and colon. (Anger)
Too little dosha result in
Vata: - nerve loss, congestion, constipation, thoughtlessness

Pitta: - indigestion, Inability to understand, sluggish metabolism
kapha: - Experiences a dry respiratory tract, burning stomach
Predominant during the life stage of
Vata: - adults, Old age, as we get older, we "shrink and dry out
Pitta: - Teen and Adult. During this stage, our hormone changes transform us into adult.
Kapha: - Childhood years. During this period, we grow or increase in substance of the
body
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Balanced Tridosha means a Healthy Person
Every person (and thing) contains all three doshas. However, the proportion varies according to
the individual and usually one or two doshas predominate. Within each person the doshas are
continually interacting with one another and with the doshas in all of nature.
This explains why people can have much in common but also have an endless variety of
individual differences in the way they behave and respond to their environment.
Sapta-Dhatu (Seven Body Tissues) theory:-
Ayurveda explains about 7 body tissue components which form the physical body. The
functioning of body tissue is regulated by Tridosha.
Rasa - Final Metabolic Juice and Plasma (Digestive System)
Rakta – Blood (Blood Circulatory System)
Mamsa – Muscles and Tendons (Muscular System)
Med – Fat
Majja - Marrow
Asthi – Bone (Skeleton)
Shukra – Semen Fluid (Reproductive System)
These seven body tissues are called as ‘Dhatu’ in Ayurveda.
Rasa Dhatu – The Rasa is produced soon after digestion. It is the essence part of the food that
circulates all over the body and nourishes all the body tissues. It is grossly compared to plasma
part of blood. Its basic function is Preenana – to nourish all the body tissues.
It is controlled by Kapha Dosha.
Rakta Dhatu – It is compared directly with blood and its component. It is formed by receiving
the nourishment from Rasa Dhatu. Its main function is Jeevana – enlivening. It is directly
related with Pitta Dosha.
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Mamsa Dhatu – It is compared with muscle tissue. It gets its nourishment from Rakta Dhatu.
Its main function is Lepana – It gives shape to the body parts and it sticks to the bones, helping
in locomotors activities. It is controlled by Kapha Dosha.
Meda Dhatu – It is compared to fat tissue. It gets nourished by Mamsa Dhatu. Its main
function is Snehana – lubrication. Its increase and decrease is influenced by Kapha Dosha.
Hence, Kapha dosha dominant person is usually rich in fat tissue.
Asthi Dhatu – It is compared to bone tissue. It gets nourished by Meda Dhatu. Its main
function is Dharana – to hold the body up straight. It is influenced by Vata Dosha. But Vata
Dosha Increase leads to Asthi Dhatu decrease and Vata Dosha decrease leads to Asthi Dhatu
increase. This is why, in old age, when Vata is increased, bone tissue degeneration occurs.
Majja Dhatu – It is compared to bone marrow and all the tissue that fill bone cavity. For
example, eye tissue is also considered as Majja. Some also consider brain tissue also as formed
by Majja Dhatu. Its main function is Poorana – to fill in the bone cavities. Its increase and
decrease is controlled by Kapha Dosha.
Shukra Dhatu – It is compared with male and female reproductive system and its secretions.
Its main function is Garbhotpadana – reproduction. It is controlled by Kapha Dosha. It gets
nourishment from Majja Dhatu.
THE TRIMALA (3 MALAS)
They are sweat, urine and feces. Other minor mala’sare the nails, hair, ear gum, the dirt
in the eyes. This is the drainage system of our body.
Concept of Prakruti and Vikruti
According to Ayurveda, basic constitution is determined at the time of conception. This

constitution is called Prakruti. The term Prakruti is a Sanskrit word that means, "nature,"
"creativity," or "the first creation." One of the very important concepts of Ayurveda is that one's
basic constitution is fixed throughout his lifetime. The combination of Vata, Pitta, and Kapha
that was present in the individual at the time of conception is maintained throughout his
lifetime. Different persons can have different combination of Vata, Pitta and kapha as their
basic constitution or Prakruti. This is how Ayurveda can explain the subtle differences between
individuals and explains why everyone is unique and that two persons can react very differently
when exposed to the same environment or stimuli. Your Prakruti is unique to you just as your
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fingerprint and DNA. Thus, in order to understand a person, it is necessary to determine his or
her Prakruti. Diagnostic Tests based on Prakruti A couple of parameters are explained in
Ayurveda to determine the Prakruti of a human, i.e., Are you: Flexible/optimistic/ Ambitious/
practical/ intense/ Calm/ peaceful/ solicitous such type of questionnaire is described in
Ayurveda to evaluate the Prakruti of a person. After finding the right Prakruti than an
Ayurvedic physician goes for finding Vikruti (Pathology) Vikruti for finding the pathogenesis
of any ailment the parameters are given in Ayurveda in questionnaire form. Questions may vary
according to type of disease. As example: - Poor appetite 0 1 2 3 Worried 0 1 2 3 0 = Does not
apply 3 = strongly apply Symptom How Do We Get Sick? Ayurveda holds that specific
disease conditions are symptoms of an underlying imbalance. It does not neglect relief of these
symptoms, but its main focus is on the big picture: to restore balance and to help you create
such a healthy lifestyle that the imbalance won't occur again. Living in health and balance is
the key to a long life free from disease. Perhaps the most important lesson Ayurveda has to
teach is that our health is up to us. Every day of our lives, every hour of every day, we can, and
do, choose either health or illness. When we choose wisely, nature rewards us with health and
happiness. When we persistently choose unwisely, nature, in her wisdom, eventually sets us
straight: She makes us sick and gives us a chance to rest and rethink our choices. Conclusion
The theoretical side of Ayurveda provides insights into how to live one's life in harmony with
nature and natural laws and rhythms. Its practical side - specifically its guidelines for an
intelligently regulated diet and daily routine, its techniques for stress management, and its
exercises for increased fitness and alertness-help us take control of our lives and develop
radiant health.
Ayurveda, regarded as a Holistic manual of Life & Age, describes a lifestyle that’s in harmony
with nature. The Ayurvedic description of health is:
„Samadosha, Samadhatu Samagnischa, malkriyah,
(समदोष: समधातु समाग्निश्चा मलक्रियः)
Prasannatmendriyamanah, Swastha ityabhidhiyate
(प्रसन्नात्मेंद्रियामन: स्वस्थ इत्याभिधियते)“
i.e. Only he, whose doshas (Vata, Pitta, Kapha) dhatus (physical components – Rasa, Rakta,
Mansa, Meda, Asthi, Majja & Shukra i.e. Plasma, Blood, Flesh, Fats, Bones, Bone marrows &
Semen respectively) & agni (digestive fire) is balanced, appetite is good, all tissues of the body
and all natural urges are functioning properly, and whose mind, body and spirit (self) are
cheerful or full of bliss, is a perfectly healthy person.
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Ayurveda considers the individual as whole and seeks to re-establish harmony between all the
constituents of the body and a perfect balance of the tripod – Mind, Body and Spirit. Basically
Ayurveda is Health promotive – preventive – curative and nutritive – all self contained.
Ayurvedic approach to Life-style:
Health is greatly influenced by Life-Style (Swastha-vritta). According to Ayurveda, Life-style

(the rules and guidelines) is divided into three parts:
1. Dincharya - (Diet and regimen for the daytime)
2. Ratricharya - (Diet and regimen for the night)
3. Ritucharya-(Seasonal Diet and regimen) and Sandhikal (diet instructions for the joint
period of two seasons)
The word Dinacharya is derived from two words; ‘dina’ meaning day and ‘acharya’ meaning
activity. Dinacharya, according to Ayurved, is a daily routine that promotes self-care through
different daily activities. By bringing us in tune with nature, it regularizes our own biological
clock and makes us more self-aware.
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Dinacharya
Here are some major practices that Dinacharya promotes for a healthy lifestyle and body:
Rise and shine
According to Dinacharya, it is important to wake up before the sun rises. The time between
4:30 – 5:00 am is considered to be an ideal time to wake up. This pre- dawn time is when the
Vatta dosha is dominant, and the energy present in the environment will make it easy for you to
wake up. Moreover, it is that time of the day when there is a certain amount of peace and
freshness that is necessary for the body and soul. Before getting out of bed you should say a
prayer since it will induce positive energy into your mind and soul.
Rinse
Rinse you face with cold water to become alert for the coming day. You should also perform
‘Jalneti’ a technique prescribed by Ayurveda, which involves cleaning your sinus, nasal
passage and mouth with the help of a tea pot like vessel called Neti pot.
Cleansing of your senses

To enhance all your senses in the morning, your sense organs should be cleaned thoroughly.
Wash your eyes with rose water and ears with sesame oil. Brush your teeth and clean your
tongue to enhance your taste buds and to stimulate digestive responses.
Drink warm water

Though most people consume caffeine in the morning, Ayurveda recommends the consumption
of warm water. It enhances peristalsis and also flushes the kidney of any harmful toxins and
free radicals.
Evacuation
Evacuation is one of the most important pillars of health according to Ayurveda. If this does not
occur regularly, or is delayed, it slows down digestion and causes constipation. This in turn
forms harmful toxins in the body that can give rise to chronic diseases.
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Oil massage
Massaging your body with essential oils daily will keep your body moisturized and will prevent
your tissues from getting dry. This ensures that there is good blood circulation in your body for
a calmer and healthier nervous system.
Exercise
This can be done in any form, be it yoga or jogging. Exercise will remove stagnation and fat
from your body and will strengthen your muscles.
Bathe
Bathing will remove excess oil from the surface of your skin and will make you feel fresh and
energized to take on the tasks for the day.
Meditate
Meditation will help you concentrate on your goals, by maintaining a balance between your
mind, body and soul. It will also calm your nervous system and will make you feel peaceful and
steady.
Breakfast
Breakfast should be moderate, with maximum nutrients. By doing this, one is able to get the
optimum amount of energy needed to stay active until the next meal. Kick-start the day with a
healthy breakfast. Be sure not to skip the breakfast, because it is the first meal of the day.
Lunch
After four to five hours of breakfast, it is the time to have lunch. Since this is the main meal of
the day, one needs to eat a nutritious lunch, with moderate calorie intake. After having lunch, it
is suggested to go for a little walk, say, for five minutes. This helps proper digestion of food.
Twilight
Twilight is the special time, which is a balance between the day and the night. Evening prayers,
meditations should be carried out during twilight, because it is the best time to see one’s Inner
Self.
Supper
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Ayurveda recommends supper time between 6 pm to 8 pm. However, it is not practical in this
fast moving life. It is still advisable to have dinner before you exhaust completely, but
definitely two hours prior to going to bed. After the dinner is over, take a walk for a short
while, say, fifteen minutes.
Unwind
After finishing the day’s work, it is important to unwind and relax your body. Shut your eyes,
lie down, light some scented candles and listen to soulful music. This will not only make you
feel at peace, but will also release all the stress and tension from your body. Another effective
way of relaxing after a day’s hard work is spending time with loved
Benefits of Dinacharya
Connection with nature

This Ayurveda daily routine helps you connect with nature by making you conscious of your
natural surroundings. In fact, it ensures that you live in harmony by aligning your body with the
rhythm of nature.
Prevention of diseases
It promotes a healthy lifestyle since it strengthens your immunity and protects you from
diseases.
Release of stress
Meditating and massaging yourself with essential oils, releases all the stress and tension from
your body and mind.
Digestion and absorption

By following a pattern of meal timings and by regulating the amount of food being eaten, it
helps your body to digest and absorb the nutrients from food effectively.
Discipline
It also helps in maintaining a certain discipline in the mind and body which is beneficial in
several other aspects of life.
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Peace
Meditating and absorbing the positive vibes in your surroundings helps you achieve a peaceful
state of mind.
Happiness
Following Dinacharya every day, removes all the stress and worries in your life. This, in turn,
brings you happiness.
Longevity
It ensures a healthy lifestyle and promotes longevity
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SuryaNamaskarSun Salutation
Surya = Sun or Sun God, Namaskar = bow to
Surya Namaskar is a salute to Lord Surya or Sun God. According to the vedic texts, worship of
Sun God promotes good health The ancient yogis practiced Surya Namaskar every early
morning, facing the sun to greet the new day and derive divine energies for health and
prosperity.
Surya Namaskar is not an asana but a yoga warm up that refreshes and energizes. It limbers the
body and mind for asana practice. It is a dynamic sequence of twelve postures, repeated to
make a set of twenty- four postures. Five to ten sets are performed at a time to promote
biological changes.
Each posture is performed by inwardly chanting a mantra and feeling the hidden powers of
divinity. Breath is rhythmically synchronized with the movements. When practiced with
awareness in a slow pace the gain is physical, mental and spiritual. When practiced
mechanically in a fast pace, the gain is only physical spme important points to keep in mind
while practicing sun salutation
Faith and Motivation:-To get maximise benefits of sun salutation practice it with fait and
strong motivation.
Positive attitude:-Positive attitudes removes tension and provides good energy for inner
transformation .
Assessment of your current health condition :-Use common sense while practicing sun
salutation .Before you begin accept your present physical and mental condition and work
with full determination and efforts to overcome if you have any physical and mental
boundaries but make sure respect the sign of pain .
Passion and joy:-Passion and joy makes your practice effortless and more uplifting then a
mechanical practice.
Inward aware:-Another important point to keep in mind is to maintain your awareness

inward, inward gazing helps in inner awareness, improves alignment, stability and balance.
Breath awareness: - it is another important steps to maintain inner alignment and

cultivation of self awarnsss, self understanding helps in physical and mental transformation
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ASANA AND PRANAYAMA
An introduction of asana, meaning, & their significance
Meaning of asana: The Sanskrit world asana drives from the verbal root “as”
meaning “to sit” or “to be present” and in context of yoga tradition means “to be
established in a particular posture.” “Asana can be defined as the arrangements
of the different component of the body in a specific way.”
Asana refers to a state of being in which one can remain physically and
mentally steady, calm, quiet and comfortable. In Patanjali yoga sutra asana is
defined as
“Sthira Sukham Asanam”.
It means a position which is comfortable and steady.
Sithira: - to be conscious, alert, present firm, stable
Sukha:-to be relaxed, comfortable, at ease without pain, or agitation
As per Hatha Yoga Pradipika – By practicing Asanas, one can attain

steadiness of body and mind, freedom from disease and lightness of limbs in
general we can says that asana means certain specific body positions which
helps to open the energy pathways and Psychic centre.
As mentioned in the yogic scriptures that there are 84, 00,000 Asanas exists.
But it is not practical to practice all these asanas. Our great rishi’s and yogi’s
modified and reduced the number of Asanas to few hundred which is known
today. Of these few hundred, it’s sufficient to practice a few Asanas which is
most suitable to a particular practitioner. Regular practice of yoga provides the
maximum benefit.
Benefits of Asana Practice: - whether or not we are on the path to achieving

your higher spiritual potential, asana practice provides following benefits
 Structural stability Psychological immunity,

 Emotional health Spiritual orientation
Proper practice of asana promotes stability, strength, flexibility, skeleton

alignment and mechanical freedom.
Psychological proper practice balance neurological and hormonal activities,
strengthen cordial vascular and respiratory functions improves absorptions of
nutrients and elimination of wastes
At emotional level proper practice of asana increases our self confidence, our
tolerance for those different than us, our compassion for suffering of others, and
our appreciation for the gift of life. And at spiritual level it connects an
individual to his/her spirituality.
Teaching asanas for beginners:-
Teaching asana to beginners a big challenge for teachers. Pawana muktasana
series is very useful for beginner’s yoga students /who have never practiced
Yogasanas before/ who are infirm in any way, weak or sick etc. Pawana
muktasana also referred as “Sukshma Vyayama”. The word ‘Pawan’ means
wind or Prana and ‘Mukta’ means release and ‘asana’ means pose. Therefore
pawana muktasana also means a group of Asanas that remove any blockages
that prevent the free flow of energy in the body and mind. It is very useful as a
preparatory practice as it opens up all the major joints and relaxes the muscles
of the body. This group of Asanas can be practiced by all beginners or
advanced, young or elderly people suffering from minor ailments. Because of
its simplicity, it should be taught to all beginners. These practices are divided
into three parts such as:
Part-I: Anti-rheumatic group: These groups of Asanas are very good for those
with rheumatic arthritis and related ailments. These exercises consist of toe-
bending, ankle rotation, half butterfly, full butterfly and hip rotation, hand
bending, wrist bending, wrist joint rotation, elbow bending, shoulder socket
rotation and neck movement.
Part-II: Digestive/Abdominal group: This group of Asanas is concerned

specifically with strengthening the digestive system. The practices are raised
legs pose (uttana padasana), legs rotation (chakra padasana), cycling (pada
sanchalanasana), leg lock pose (supta pavana muktasana), rocking and rolling,
sleeping abdominal stretch pose (supta udara karshanasana) and
Boat poses (navasana).
Part-III: Shakthi Bhandha Asanas: These groups of Asanas are concerned with
improving the energy flows within the body and breaking down neuro-muscular
knots, especially in the pelvic region whose energy tends to stagnate. The
practice consists of pulling the rope, dynamic spinal
Twist, churching the mill, rowing the boat, chopping the wood, salutation in
sitting pose and abdominal stretch pose.
After regular practice of all the above three parts the beginners should thought
the nest stage of asana.
Asana can be classified into three groups as follow.
A. Cultural asana -
This group of asana can be further classified into
1. Standing asana: This series of asana has a stretching and strengthening effect
on the back, shoulders and the leg muscles. They are particularly useful for
those who spend a lot of time sitting down or who have stiffness or pain in the
back. They improve posture, balance and muscular co-ordination. Some of the
standing Asanas include: Natrajansana, Vrikshasana, Tadasana, Utkatasana,
Garudasana, Trikonasana, Parivritta Trikonasana, Parswa Konasana, Veera
Badrasana, Ardha Chandrasana, Pada Uttanasana
2. Forward bending asanas: Forward bending Asanas loosen up the back,

maintaining good health and increasing vitality. These practices move the spine
into the position known as the primary curve, the shape it takes in the womb.
During a forward bending asana each of the vertebrae is separated, stimulating
the nerves, improving circulation around the spine and nourishing the spinal
cord. This has a positive impact on the organs of the body generally and on the
brain specifically. This group of Asanas is also very important for making the
back muscles supple and strong, compressing and massaging the abdominal
organs, including the liver, kidneys, pancreas and intestine and stretching the
leg muscles. The followings are some of the forward bending Asanas:
Paschimottanasana, Janu sirshasana, Pada hastasana, Utthitha janu sirshasana,
Pada angusthasana, Upavishta konasana, Koormasan
3. Back bending asanas: Back bending Asanas are postures which turn the body
out to face the world. They are stimulating and extroverting. Because they
expand the chest and encourage inhalation, they are associated with the attitude
of embarrassing life. The practice backward bending Asanas can correct
postural defects and neuro-muscular imbalances of the vertebral column. These
Asanas help to circulate, purify and enrich the blood in the back region. This
series of Asanas create a negative pressure in the abdomen and pelvis, helping
neuro-circulatory toning of all the related organs and also massage the abdomen
and pelvic organs. The followings are some of the backward bending Asanas:
Bhujangasana, Salabhasana, Dhanurasana, Sedhu Bandhasana, Chakrasana,
Ushtrasana
4. Spinal twisting asanas: Spinal twisting asana are important for spinal health.
The twist imposed on the spine and the whole trunk exercises the muscles, make
the spinal column more flexible and stimulate the spinal nerves. It also has a
strong influence on the abdominal muscles, alternatively stretching and
compressing them as the body twists from one direction to the others. The
followings are some of the spinal twisting Asanas: Meru wakrasana, Ardha
matsyendrasana, Parivritti janu sirshasana, Bharadvajasana, Privritta
trikonasana, Privritta parshva konasana.
5. Inverted asanas: Inverted Asanas reverse the action of gravity on the body;
instead of everything towards the feet, the orientation shift towards the head.
Similarly on the emotional on the Psych level inverted Asanas turns everything
upside down, throwing a new light on the old pattern of behaviour and being.
Generally these practices improve health, reduce anxieties and stress and
increase self confidence. These Asanas encourage a rich supply of blood flow to
the brain and nourishing the neurons and flushing out the toxins. Blood and
limb, accumulated in the lower limbs and abdomen, are drained back to the
heart, then circulated to the lungs, purified and re-circulated to all parts of the
body. This process nourishes the cells of the whole human organisms. They
enrich blood flow also allows the pituitary gland to operate more efficiently.
The followings are some of the inverted Asanas: Vipareeta karani asana,
Sarvangasana, Padma sarvangasana, Halasana, Sirshasana.
6. Balancing asanas: Balancing Asanas develops the cerebellum, the brain

centre that controls how the body works in motion. These Asanas induce
physical balance, stilling unconscious movements. This group of practice
develops a balanced mind and a more matured outlook on life. It also balances
the novel system and removing stress and anxiety. At the beginning these
Asanas may be difficult to perform however the body is very adoptable and
progress will quickly be made with few weeks of regular practice. The
following are some of the balancing Asanas: Garudasana, Natrajansana,
Vatayanasana, Bakasana, Kukutasana, Hamsasana, and Mayurasana.
B.Relaxation asanas: The relaxation Asanas should be performed before and

after the asana session and at any time when the body become tired. The
followings are some of the important relaxation Asanas: Shavasana (corpse
pose), Advasana(reversed corpse pose), Makarasana(crocodile pose),
Jyestikasana(superior pose) and, Matsya Kridasana(flapping fish pose).
C. Meditation asanas: The meditative Asanas needs to hold the body in a

steady position without conscious effort. It is essential to remain awake and
alert while going to various stages which lead to successful meditation. Initially
most people will find it difficult to sit in one asana for a long time. However,
through regular practice of the pre meditation posture, the legs and hips will
become flexible enough comfortably maintain a steady posture. The followings
are some of the Asanas prescribed for meditation. They are Padmasana,
Bhadrasana, Siddhasana and Vajrasana
PRANAYAMA-
Breathing is one of the vital function in the body, the only natural way of
getting oxygen and elimination of poisonous gas carbon di oxide .All other
functions largely depend upon it.
The word Pranayama is a Sanskrit word consists of two roots Prana &
Ayama .Prana means life energy and Ayama means expansion. Thus the
pranayama is the process of controlling & expanding the dimension of prana
(life energy).
What is Prana? Prana is the energy, the essence of life or the universal force.
Prana is in the air, but it is not air, nor one of the constituents of air, nor oxygen.
We mainly experience Prana through breathing. It is the vital energy, the cosmic
energy which is present in all 5 elements – air, water, fire, food and space.
Pranic energy is there in everything; sunlight, air, food, water, beings, etc Prana
is the life force that controls mental and physical functions. Insufficiency of
prana can lead to many health issues. When prana is expanded in a rhythmic
way, there is increased vitality, stability, calmness, longevity and good health.
The ancient yogis realized this truth and developed many types of Pranayama.
We can say Pranayama is the science of breathing in the management of mind
and its restlessness. Pranayama is the awareness & manifestation of the flow of
life force energy. We are made up of body, intellect & emotions; all three are
interrelated, interdependent & inseparable. Pranayama is conscious
prolongation of inhalations, exhalations and retentions. It is a scientific
technique that purifies, energizes, calms, relaxes and heals the body and mind.
The brain and other organs are nourished; there are more energy and better
adjustments to changing situations. Pranayama corrects the nasal cycle (one side
of the nose is more active than the other), improves respiratory rate (number of
in-breaths and out-breaths per minute.)
According to ancient text known as Taittiriyopanisad Prana is life (Ayush) this

is in all beings.
Where ever there is an expression of life there is prana, irrespective of activity

or inactivity form .Pranic vibration exists even in metals, stones, vegetable &
animal kingdom etc. The difference is only in the level of manifestation
Components of Pranayama: For all practical purposes Pranayama is the
practice of mastering the three components of breathing viz. Inhalation,
Exhalation & absence of both.
Puraka or inhalation is a conscious and rhythmic process of enhancing vital

energy. This process expands the consciousness and improves overall energy.
Rechaka or exhalation is a conscious, process of removing impurities from body

and mind. Exhalations must be longer than inhalations, because carbon-dioxide
has a longer route and travels in the opposite direction. Smooth and prolonged
exhalations remove impurities efficiently and enhance well being.
Kumbhaka or retention is conscious holding of the breath without tensing any

part of the body. Kumbhaka is not meant for beginners. There are two types of
kumbhaka.
Antara Kumbhaka is retention after inhalation and Bahya Kumbhaka is retention

after exhalation. The latter is difficult and people with health issues must avoid
it.
Prana expresses & manifests in human beings as PanchPrana & Panch

UpaPrana .These are not different from Mukhya (main) Prana but expressions,
depending on the area of governance in our psychosomatic system.
The energy in the body is because of Prana. Prana expresses in the body through
5 physiological functions:
Five prana and their functions
1. Apana vayu:-All the functions below the navel region & sweating etc. are
governed and monitored by Apana vayu .It eliminate Urine, menses, feces, &
also eliminate negative expression. (Faculty of excretion)
2. Prana vayu: This is mainly responsible for the efficiency & effectiveness of
the instruments of knowledge Jnanedriya .Prana vayu governess the senses of
seeing, hearing, tasting, smelling, breathing. (Faculty of Respiration)
3. Samana vayu - Its main function to equally distribute food energy produced
by digestion process. Samana Vayu also balances the forces of Prana & Apana
(faculty of digestion)
4. Vyana vayu: - Vyana energy flows in Nadis. Nadis are astral tubes of pranic
energy through which life pulsates Vyana governs the sense of touch & the flow
of nerve impulses. (Faculty of circulation)
5. Udana vayu: - Udana vayu is the motive force to be virtuous or not .Udana
flows upwards which leads us upward to the virtuous world by good work, &
carries us to lower worlds by sinful acts and takes us to the world of human
beings, when sin & virtue are mixed. Udana also governs anti peristalsis,
belching, vomiting, and occupies the space in the joints. Udana is the carrier
after death and is featured by lightness &brightness. (Faculty of reverse
processes)
Siva Samhita further classified prana in to five upprana (five sub division of
prana)
 Naga-Naga relieves abdominal pressure by belching.

 Kurma – It controls eyelids & size of iris
 Krkara-Controls reflexes of sneezing& coughing
 Devadatta-Controls yawning
 Dhananjaya-Nourishes & produces phlegm
Thus Pranayama is process of gaining a complete mastery over all the

functions governed by these pranas. Pranayama is uninterrupted awareness of
the flow of prana- the vital energy.
Basic guidelines for Pranayama practice:-
Timing: - Morning especially before sunrise is best time to practice pranayama.

Atmosphere is charged with high energy, mind is less busy. But if it is difficult
to practice in early morning you can practice pranayama at the time of sunset
(dust) or any other time of day .For serious students of pranayama it is
recommended by ancient scriptures to be practice four times a day- sunrise,
noon, sunset, & midnight.
Place: - Neat & clean space with well ventilation facility is ideal for pranayama.
Place should be quite & soothing for pranayama purpose. Hot temperature or
use of air conditioner is not recommended for pranayama.
Diet:-Sattivic food is recommended for pranayama. It influences mind & brings

suppleness in the body.
Posture for pranayama:-Ideal posture for pranayama is Padmasana or any

other sitting meditative position but it is not a pre condition to start
pranayama .You can start practicing pranayama on chair or with the support of
wall as well. Blanket or cotton pillow must used to sit on as it helps in energy
field.
Personal Hygiene:-It is recommended to have personal Hygiene such as wash

your face & Nostril properly OR having shower before starting pranayama. It is
not recommended to take shower quickly after pranayama wait at least 30
minutes after pranayama.
Regularly & passion:-Pranayama need regular & compassion practice to

educate energy system to produce desired results.
Respect body limitations:-Another important condition for pranayama practice

to understand your physical ability & act accordingly. All beginners should start
with few rounds & repetition of basic pranayama & gradually increase it with
their regular practice .Over doing pranayama or and without enough preparation
may result as light headedness, dizziness , etc. when such sign noticed , respect
the body massage & rest in Svanasana.
For female students it is important to keep practicing pranayama to balance their

emotions which generally got effected with the moon cycle, Pregnancy, child
birth & with menopause. Certain practice should not be done during pregnancy
such as holding the breath & excess heating pranayama such as Bhastrika, etc.
Certain life style modifications are also required during pranayama practice
such as eating sattivic food, use of oil or massage body with oil in order to
balance body dosha & build ojas. Some time without lifestyle modification
certain pranayama may aggravate you nervous system & brings dryness in your
body specially heating pranayama. So it is requested to take proper rest, oiling
& sufficient amount of liquid in your diet to balance such dosha. Use oil
especially on naval, ribcage & feet area.
Asanas for Pranayama Practice:-Sitting on the floor in yogic postures with a

straight back and balancing right and left sides is not easy for everyone. Props
such as cushions and wall are recommended to improve anatomical alignment
and balance.
Sitting on a cushion helps to lengthen your spine and maintain the natural
curvature. “A straight spine keeps the brain alert.”
Sukhasana :-Easy sitting pose a preparatory posture for beginners
Ardha Padmasana: A preparatory posture for beginners
Padmasana:-Padmasana creates balance from feet to head. Neuromuscular

imbalances are corrected, brain and spine are refreshed and the restless mind
becomes calm.Required regular practice and flexibility.
Siddhasana:-Siddhasana is the most rewarding posture for yogis. It purifies all

the energy channels, balances body-mind, stabilizes and sublimates sexual
energy.
Pranayama is a science to understand how prana (life energy) can be saved or

expand but we also need to know that there are certain conditions or ways
through which prana (energy) can be lost, those common ways includes
following –
 Too much talking,

 Multi tasking with rapid movements,
 Stress and anxiety
 Prana is also lost from the body by exhalation ,
 Over workout ,
 elimination of waste,
 the emission of semen ,
 The process of child birth at the time of great emotions.
There is certain condition which increases the flow of prana such as
 Dip in holy river Ganga

 Company of Holy people-Satsang
 Visit to natural place such as mountain, river, ocean etc.
Pranayama is an important step to connect body & mind .Asana practice clean
our body & meditation practice teaches us how to balance flow of prana
(energy) and how to further expand energy. .Certain meditation techniques such
as Japa, chanting, kirtan etc are also breath regulators and operate in much the
same way.
Mechanics of breathing: - Do you know how air is drawn in to your lungs?
You know that is happens but you do not know why? This is important because
if you understand how you breathe, then you will know how to correct improper
breathings habits. The breathings process functions briefly as follows.
Consider the lungs to be two very flexible and strong bags which can be inflated
or deflated as air in or out of them during inhalation and exhalation
respectively .The lungs have the ability to expand greatly and also can be
contracted into a small space.
The lungs are surrounded at the top and sides by thorax or ribcage and at the
bottom by a very important flat muscle called the diaphragm. The diaphragm
separates the abdomen from the lungs. The lungs are not fixed to diaphragm or
the ribcage but they nevertheless closely follow any changes in shape of this
enclosure.If the ribcage expand and the diaphragm moves downwards due to
muscular action then there is a tendency for a vacuum to be created between the
outside of the lungs and the enclosure. Since a vacuum is not normally tolerated
in nature the lungs automatically expand to fill it. They expand in such a way as
to assume the same shape as the enclosure. This way air is drawn into the lungs
and inhalation take place. Similarly, when the ribs contracted and the diaphragm
moves upward due to release of muscular contraction, then the lungs are
squeezed .This pushes air out of the lungs. Exhalation takes place. This is the
operation of breathing. The more the lungs are expanded and contracted the
deeper will be the breathings.
Different methods of breathings:-

We can split the process of breathing into three parts.
Abdominal/diaphragmatic breathing
Intercostals/middle breathing
Clavicular / upper breathing.
Abdominal breathings: - This type of breathings is associated with the

movement if the diaphragm and the outer wall of the abdomen. When relaxed
this muscles arches upwards towards the chest. During inhalation it is flattened
as it moves downwards, which compresses the abdominal organs and eventually
pushes the front wall, the belly, of the abdomen outwards. This movement
enlarge the chest cavity downwards, allowing the lungs to expand and thereby
draw in air from surroundings .Relaxation of the muscles which push the
diaphragm downwards allows the diaphragm to move upward again to reduce
the volume in the chest cavity and thereby cause exhalation.
Middle breathings:-This form of breathing is achieved by the movement of

ribs. During expansion of the ribcage outwards and upwards by muscular
contraction, the lungs are allowed to expand. This results in air beings drawn
into lungs from the front side and inhalation taking place. When the muscles
which contract the movement of the ribs (the intercostals muscles) are relaxed,
then the ribs move downwards and inwards. This compresses the lugs and
exhalation takes place.
Upper breathings:-in this case the inhalation and deflation of the lungs is
achieved by raising the shoulders and collarbone. This method requires many
efforts for little output. Very little air is inhaled and exhaled since this
movement cannot change the volume of the chest cavity very much.
Yogic breathing: - Yogic or deep breathing combines all these three models of
breathing –abdominal, middle, and upper into one harmonious movement.
Yogic breathing can give the maximum inhalation and exhalation of breath.
Techniques:-
Diaphragmatic/abdominal breathing: - Lie on your back on a flat surface,

with your knees bent and your head supported. You can use a pillow under your
knees to support your legs. Place one hand on your upper chest and the other
just below your rib cage. This will allow you to feel your diaphragm move as
you breathe. Practice few normal breath and notice movement of your abdomen.
Breathe in slowly and completely through your nose and allow your stomach to
move out against your hand. The hand on your chest should remain as still as
possible. Feel your abdomen expand, the navel moving upwards. Hold your
breath for a second or two. Then exhale, slowly and completely and feel your
naval moving towards the spine at the end of exhalation your abdomen will be
contracted ,the navel at its nearest point to the back ,hold the breath for a short
time ,inhale and then repeat the whole process . This is abdominal breathing.
Continue this practice for 10 to 20 respirations.
Middle breathings: - Lie on your back on a flat surface or take a sitting

position. Ensure that you are as relaxed as possible. In this practice the idea is to
breath by utilizing the movement of ribcage.
Throughout the practice try not to move the abdomen this is done by slightly
contracting the abdominal muscles. If you wish you can place your hands on the
side of the chest to feel the expansion and contraction of the ribs. Breathe in
slowly by expanding the ribcage outwards and upwards.
You will find it is impossible to breathe deeply because of the limitation on the
maximum expansion of the chest. Remember; try not to utilize the abdomen for
inhalation. At the end of inhalation, hold your breath for a second or two. Then
slowly exhale by contracting the chest downwards and inwards. Keep the
abdomen muscles slightly contracted, but without straining. At the end of
exhalation hold your breath for a short time.
Again breathe in slowly and repeat eths process 10 to 20 times.
Upper Breathing:-In this type of breathing you should try not to expand and
contract your abdomen or chest. This is not so easy. Take a sitting position.
Keep your hands on your chest so that you can determine whether your chest is
moving or not. Slightly contract the muscles of abdomen. Now try to inhale by
drawing your collarbone and shoulder towards your chin. This might be little
difficult at first. A good method is to inhale and exhale with sniffing action, this
atomically includes upper breathings. Exhale by letting the shoulders and
collarbones move away from chin. There is no need to perform this type of
breathing for very long.
Yogic Breathing:-This combination of the three types of breathings includes
optimum volume of the air into lungs and expels the maximum amount of the
waste air during exhalation. Take a sitting position. Inhale slowly by allowing
your abdomen to expand .Try to breathe so slowly that little or no sound of
breath can be heard. At the end of abdominal expansion, start to expand your
chest outward and upwards. At the end of this movement draw your collarbones
and shoulders towards your head. This completes one inhalation. The whole
process should be one continuous movement, each phase of breathing merging
into next, without there being any obvious transition point. There should be no
jerk or unnecessary strain. Your breathing should be like swelling of the sea.
The rest of body should be relaxed. Now starts exhalation. First relax your
collarbone and shoulders. Then allow your chest to move ,first down towards
the feet and then inwards .After this allow the abdomen to contract .Do not
strain but try to empty the lungs as much as possible by drawing or pulling the
abdominal wall as near as possible to the spine. Again whole movement should
be harmonious. This completes one round of yogic breathings. Hold your breath
from one or two second at the end of each inhalation and exhalation. Inhale and
do another round. Practice up to five rounds. And increase it by 2 rounds or as
time permits.
Nadi Shodhan Pranayama:-The Sanskrit word Nadi means Psychic Passage or

specific pathways,through wigh prana flows. Nadi Shodhana pranayama is the
process of cleaning of energy pathways. Sometimes this process is also known
as Anulom –Vilom. But in Anulom – Vilom Pranayama there is only one step.
So Nadi Shodhana pranayama is the advanced level of Anulom – Vilom
pranayama. People who are master in Anulom – Vilom, they can perform this.
You can perform Nadi Shodhana pranayama in four different way or we can say
that in this process there are four levels. You have to perform one by one each
level systematically. It is the best process for purifying the Nervous System.
Steps of Nadi Shodhana Pranayama (alternate nostril breathing):
Stage one: Sit relaxed in any sitting position Sukhasana or any other
meditative posture. Be calm and relax yourself. Hold your back and neck
upright without any strain. Place your hands on your knees and softly close your
eyes. And be aware of your natural breath for few minutes. After few minutes
left your right hand and fold index and middle figures and use your thumb and
ring fingers to open and close nostrils.
Close your right nostril with the thumb inhale through the left nostril .breathe as
deeply as possible to fill the lungs to the maximum. Do not strain. At the end of
inhalation close the left nostril, open the right nostril and exhale. The exhalation
should be slow and the lungs emptied as much as possible. At the end of
exhalation keep the right nostril open and then slowly inhale. After completing
full inhalation close the right nostril .open the left nostril and exhale. This is one
round. Practice few rounds like this and maintaining awareness.
After few rounds starts to mentally count the time of inhalation and exhalation.
Each interval of counting should represent approximately one second.try to
keep the timing of the counting fixed. In this round duration of the inhalation
should equal the time of exhalation .in other words if you breath in for five
counts then you should exhale for five counts. However begin with whatever
count you find comfortable. No strain .slowly increase the duration of inhalation
and exhalation not in hurry.
Stage two: - Now we use a ratio of 1:4:2 (usually beginning with 3:12:6 and
progressing gradually to 4:16:8) Inhale from left nostril for 3 counts and the
retain breath for 12 counts simultaneously performing mula Bandha and
Jalandhara Bandha. After 12 counts release Jalandhara and mula Bandha and
simultaneously exhale from right nostril for 6 counts. Then inhale again from
right nostril for 3 counts and retain breath and reengage mula Bandha and
Jalandhara Bandha to retain breath for 12 counts. Release Jalandhara Bandha
and mula Bandha and exhale through the left nostril for 6 counts. This is
completion of one round.
For more advance practice there is another variation of stage two. In this we use
a ratio of 1:4:2:4 ration it means inhale for one count, inner retention for 4
counts exhalation for 2 counts and external retention for 4 counts.
Note: - Remember it is important to maintain awareness of breathing and

mental counting. Do the practice as long as you have time available.
Benefits:-
 It purifies energy path ways

 Regulate subtle energy
 Improves concentration and brings tranquility of mind.
Precautions:-it is not advisable to practice this pranayama with retention of
breath if someone pregnant or someone suffering from High blood pressure or
have any cardiac conditions.
Kapalbhati Pranayama:-
Kapalbhati Pranayama is rapid forceful exhalation techniques that have

profound physiological effects on cardiovascular, and mind also. The word
“Kapalbhati” consist of two words, kapal and Bhati. Kapal means skull (in
common word head, which includes all the organs under the skull too) and the
Bhati means to lighting, illuminating.
Kapalbhati Pranayama needs breathe coordination at higher rate. In Kapalbhati

Pranayama we exhale with stroke. Most important point to remember, is that
when you are exhale while doing Kapalbhati Pranayama assume that all the
mental and physical disorder are kicked out from your body and mind also.
Keep assuming that feeling in every stroke of exhale. It is the simple and easy to
do Pranayama but having powerful effect. According to Gherand
samhita Kapalbhati is the most important in the process of shatkarm (shatkriya)
and in this Samhita
Technique: - Sit on the meditative position and close your eyes and keep the
spine straight.
Now take few breaths and prepare yourself for Kapalbhati practice. Inhale
through both nostril and then rapidly and forcefully exhale through both
nostrils, so your stomach will go deep inside. It is counted as one stroke As you
exhale you feel some pressure in your stomach. While the process of exhaling
there is a hissing sound, at this point try to think that your disorders, toxins are
coming out. At the end of round deeply exhale all of the air from lungs
reengage root look and then inhale and retain the breath(antara Kumhaka) for 30
seconds or as long as comfortable while maintaining root lock. At this point,
apply jalandhar Bandha also. Release the jalandhar Bandha and exhale
completely. Take several relaxed breath and observing the flow of prana. At the
end of practice sit quite and practice self observation.After each set of round
draw students attention to the sensations they feel in their forehead ,
Duration: - Try to practice 120 strokes in one minute duration. You can practice
3to 5 rounds
Benefits of Kapalbhati Pranayama
 It Generates heat in the system to help dissolve toxins and waste matter.
 Adds luster and beauty to your face.
 Improves digestion, Improves the function of kidneys and liver.
 Daily practice of Kapalbhati can cure the all intestinal problems.
 It helps reduce stress in the eyes, thus curing dark circles around the eyes.
 Improves the blood circulation problem in whole body parts.
Bhramari Pranayama {Bee Breath}-
Bhramari Pranayama is made from the Sanskrit word “Bhramar” which

means honey Bee and the meaning of Pranayama is breathing technique so it
can also called ‘bee breath’. Bhramari Pranayama the exhalation sound is very
resembles to the humming sound of a bee, by this it is named as Bhramari
pranayama Bhramari (Bee Breath) could be a very effective pranayama for the
preparation of meditation. It helps in fixing the mind and reduces anxiety, stress
or mental fatigue
Technique: – Sit on the any meditative position keeping back straight.Close
your eyes and breathe deeply. Now close your ears lids or flaps with your
thumbs. ·Place your index finger just above your eyebrows and the rest of your
fingers over your eyes with your middle fingers. Now concentrate your mind on
the area between your eyebrows. Keep your mouth closed; breathe out slowly
through your nose with making a humming sound of Om. ·
Repeat this process for 5 times. Important thing is that while doing this
Pranayama assume that your are being connected to all the positive energies of
the universe.
Benefits of Bhramari Pranayama: –
 This is the best method to achieve concentration of mind.

 It opens the blockage and gives a feeling of happiness to mind and brain.
 Beneficial in relieving from hypertension. It relaxes the mind and lowers
stress.
 Helps in High blood pressure and heart problems.
 With the help of this, mind becomes steady, lower mental tension,
agitation etc.
 All age’s people can try this breathing exercise including pregnant
women.
 In the time period of pregnancy, it helps to maintain and regulate the
functioning of the Endocrine system and provide easy child birth.
Ujjayi Pranayama: The word “Ujjain Pranayama” means “Victory”, “one who
is victorious”. Thus the Ujjayi breath means “victorious breath”. In this
breathing exercise of Inhalation (breath in) and exhalation (breathe out) are both
done through the nostrils. During the process of Inhalation (breathe in or
Poorak) the “ocean like sound” is formed by moving the glottis as air passes in
and out. The sound is produced because of the friction of the air with in the
throat. This pranayama is useful to equalization and calming the breath and also
increases the action of oxygenation and build internal body heat.
Technique:-Sit in any meditative pose like Sukhasana /padmasana with eye

closed and try to keep your spine erect. Fold the tongue into Khechari mudra.
Relax the body, holding the neck and head upright. Breathe slowly and deeply.
Partially close the glottis in the throat. This is done by slightly contracting the
throat. Take a long, deep breath slowly from both the nostril (inhale or breath
in).While breath in trying to contract the throat and feel the touch of air in your
throat. Remember one thing air should not touch inside the nose. As air touches
the throat a peculiar sound is produced. Enable the breath to be light and relaxed
as you slightly contract the rear of your throat, making a gentle hissing sound as
you inhale and out. The sound isn’t forced; however, it ought to be loud enough
so if somebody came near you they’d hear it.
Now breath out by closing your right nostril and exhale from the left nostril. Try
to produce the sound ‘HHHHHAAAA’ while exhaling.
For beginners do Ujjayi pranayama 3 to 5 times. Once you are used to it than
increases the time as per your ability.
Benefits of Ujjayi Pranayama:-
 It is boost the focusing power of mind.

 Body becomes healthy, strong and lustrous.
 It generates the internal heat.
 Gives a positive attitude.
 Very helpful in clearing blocked arteries, regulates cholesterol.
 Helps in cataracts and sinus problems, Rheumatism and migraine also.
 It lowers the risk of heart attacks.
 Prevents thyroid problems and makes voice sweet and melodious.
 Best for those people who are in singing profession.
 Beneficial in chronic cold, cough, indigestion, liver problems, dysentery,
fever and other diseases.
 Best for arousing Kundalini, and meditation
 Increases the concentration power.
 Improve lisping problems in children.
 Very helpful in Asthma problem and other reparatory diseases.
Physiological Importance of Ujjayi Pranayama: –
Breathing through the nose humidifies the indrawn air, tempers it and removes
mud particles. Exploitation Ujjayi Pranayama permits you to breathe clean air.
The murmuring Ujjayi pranayama sound causes the bronchi to vibrate subtly,
activating the ciliate epithelial tissue. Mud particles will be far from the lungs
during this method. Throughout traditional respiratory, the pressure on the
bronchi throughout exhalation is sort of modesty. Ujjayi Pranayama maintains
steady pressure within the bronchi, even throughout the exhalation. This
counteracts the collapsing of the smaller bronchi, permitting the exhalation to be
swollen and also the quantity of residual air within the lungs to be reduced. This
respiratory technique is very helpful for those that suffer from chronic hindering
respiratory organ conditions or bronchial asthma.
Precautions for Ujjayi Pranayama:-
Those people who are suffering from heart diseases and high blood pressure not
to combine Bandha and breathe retention in Ujjayi Pranayama.
Don’t tighten your throat during Ujjayi pranayama.
Don’t do Ujjayi pranayama with strain. According to your ability hold breathes.
Do Pranayama systematically one by one on empty stomach
Chandra Bhedana Pranayama (Left Nostril Breathing)-
The word “Chandra” is stands for the Moon and the meaning of Bhedana is
piercing, enter or breaking through something etc. and it is also known as
Chandra bhedi pranayama. We have two nostrils for breathing, Right nostril
represent surya nadi and left nostril represent Chandra nadi. There is another
name for this Ida nadi (left nostril) and Pingala nadi (right nostril).
Chandra Bhedana Pranayama is the simple and effective breathing technique.

Moon is the symbol of coolness, so by doing this pranayama we feel some
coolness in our body. In this breathing exercise breathe in (inhalation) is done
by the left nadi and we breathe out through the right nadi or right nostril.
Technique: –Choose a comfortable sitting asana like Swastikasana or

Padmasana etc .Make a pranayama mudra by your fingers (press the index and
middle finger of your hand towards the palm).Now use your right thumb to shut
the right nostril. Now inhale slowly and deeply through your left nadi until your
lungs fills with maximum air. Now hold your breath for some time (antar
kumbhak) or as per your capacity with moola Bandha and jalandhar Bandha.
Release the jalandhar and mool Bandha and breathe out (exhale) slowly through
right nadi.(Exhalation should be longer than the inhalation). This complete one
cycle of Chandra bhedan pranayama.Repeat this process around 10 times.
Benefits of Chandra Bhedana Pranayama
 Helpful in reduces the body heat.

 Useful in heart burning problems.
 Gives the refreshment to the body and mind and kicked out the feeling of
laziness.
 Very effective in High blood pressure.
 Useful in fever.
 Mind becomes steady by the daily practice of this Pranayama.
 Useful in reducing the tension, stress and other mental problems.
Surya Bhedana Pranayama (Right Nostril Breathing)-
The word “surya” is stands for the sun and the meaning of Bhedana is piercing,
enter or breaking through something etc. and it is also known as Surya bhedi
pranayama. We have two nostrils for breathing, Right nostril represent surya
nadi and left nostril represent Chandra nadi. There is another name for this Ida
nadi (left nostril) and Pingala nadi (right nostril).
Surya Bhedana Pranayama is the simple and effective breathing technique. sun
is the symbol of heat , so by doing this pranayama we generate heat in our body.
In this breathing exercise breathe in (inhalation) is done by the Right nadi and
we breathe out through the left nadi or left nostril.
Technique: –Choose a comfortable sitting asana like Swastikasana or

Padmasana etc .Make a pranayama mudra by your fingers (press the index and
middle finger of your hand towards the palm).Now use your right ring finger to
shut the left nostril. Now inhale slowly and deeply through your Right nadi until
your lungs fills with maximum air. Now hold your breath for some time (antar
kumbhak) or as per your capacity with moola Bandha and jalandhar Bandha.
Release the jalandhar and mool Bandha and breathe out (exhale) slowly through
left nadi.(Exhalation should be longer than the inhalation). This complete one
cycle of Surya bhedan pranayama.Repeat this process around 10 times.
Benefits of Surya Bhedana Pranayama
 Helpful in reduces the body heat.

 Useful in heart burning problems.
 Gives the refreshment to the body and mind and kicked out the feeling of
laziness.
 Very effective in High blood pressure.
 Useful in fever.
 Mind becomes steady by the daily practice of this Pranayama.
 Useful in reducing the tension, stress and other mental problems.
Mula Bandha:-Mula Bandha is the power/energy created by lifting the pelvic

flor and controlling the breath. It is known as root lock. Mula Bandha stimulates
heat and creates flexibility. By contracting the perineum and drawing the energy
up from the base of spine, one can intensify and direct the life energy,
cultivating a sense of awareness and increased vitality. Mula Bandha ignites
Kundaline power Mula Bandha helps in preventing yoga injuries by brining
awareness to the core of the body. It guide you to move from the center,
grounding you so you can become light.
Technique:-
1. Sit in a comfortable meditative pose preferable Siddhasana (with one foot

into root chakra.)Close the eyes. Make sure the body is completely
relaxed and the spine is erect. For men, the area just inside the perineum
has to be contracted, so it is best to contract on this area for a few
minutes. Women students should concentrate on the cervix, as it is the
cervix and vaginal muscles which have to be contracted. After a few
minutes of concentration, start to gradually contract and release the
muscles of the perineum/cervix. Contraction should last for a few
seconds. Keep the breath normal. Contract, release 25 times.
2. Prepare as above .Contract the muscles of the perineum/cervix and hold.
Hold the contraction for 60 seconds, then release. Practice 5 times.
3. Start with gentle contraction and hold without releasing. Then contract a
little more. Continue like this gradually increasing the tension and
contraction 10 times until full contraction is reached. Hold the full
contraction for 60 seconds and try to breath normally
4. Notice what happens when you activate mula Bandha. Is it possible to
contract and lift pelvic floor and breathe at the same time?
Uddiyana Bandha:-In yogic tradition movement of shakti (energy)in the

body is described as a bird .Shakti/energy is the personification of the
feminine form of the Divine. Through the practice of Uddiyana Bandha, the
great power (bird) flies upward with ease, further directing the flow of prana,
towards higher states of consciousness. By contracting the lower abdomen
and puling it inward and upwards, towards the spine ,a powerful toning
effect and internal strengthen occur. This lifting helps push up the diaphragm
and expel the breath. Uddiyana Bandha also eliminates strain by helping to
control the breath. Control of breath controls consciousness.
Technique:-Stand with feet about two feet apart. Bend the knees slightly
and rest the hands above the knees with the thumbs facing inward and the
fingers out wards .the spine must remain straight not curved. The head
should be kept up and eyes open .Inhale deeply through nostrils, and then
exhale quickly through slightly pursed lips. Having fully exhaled, bring the
chin to chest (Jalandhara Bandha), raising the shoulders .Pull the abdomen
and stomach inward towards the spine and up. Hold for few seconds. Before
inhale relax the abdomen and stomach muscles, raise the head and stand
straight. Then inhale through nose slowly and with control. Before repeating
another round, breathe normally for a minute or two. Start with three sounds
and over a period of few weeks increase to 10 rounds .This practice also can
be done in sitting position
Jalandhara Bandha:-Jalandhara Bandha is also known as chin lock. It

binds the network of subtle energy channels. Regular practice of Jalandhara
Bandha is useful for alleviation of various throat diseases. It improves the
prana circulation in throat region .Many major nerves fibers passes through
neck region, when Jalandhara Bandha is performed it exerts pressure on
them and the flow of nerves impels to the brain restricted , these impels
collect in the cervical plexus and when Bandha is released they flood in to
the brain . The force of these impels helps to activate higher centres of the
brain .
Technique:-Sit is any meditative position and keep the palms on the knees
and allow the whole body to remain relax. Inhale slowly and deeply through
the nostrils and retain the breath. Lower the chin so that it touches the collar
bone. At the same time straighten the elbow and raise the shoulders. Hold
the breath and the position as long as comfortable. Then release the
Jalandhara Bandha by slowly raising the head and relaxing shoulders.
Exhale in a very slow & controlled manner. Practice5 rounds. Practice
normal breath for a few minutes between each round. Then practice five
round with external retention.
ANATOMY
Significance of Anatomy and Physiology in Yoga teacher Training:-Yoga is not
merely a fantastic philosophy of life but it a more practical science to acquire
balance and detoxification of body and mind. Which requires sound Knowledge
of human body .Asana and pranayama are very important limbs of
yoga .Actually most of the people practice yoga to improve their physical
health. And it can be achieved with regular practice of asana and pranayama.
when we practice asana with proper intention, correct anatomical alignment it
becomes more easy to incorporate our asana practice with breathing and
focused mind .This is what we have to learn and practice .It is the
fundamental principle of yoga practice .Anatomy and physiology is a medical
subject and it required more skills to mastery over it but over purpose is not to
become a medical student so we do not want to bother our yoga students
with complicated anatomical terminology so we try over level best to keep this
subject as easy as possible. Anatomy is study of structure of human body .it
includes study of bones, muscles, Joint, blood vessels, nerves, and various
organs of human body.
It is quite significance for a yoga teacher to study and understand human

anatomy to avoid various yoga injuries which took place due to negligence or
lack of understanding human anatomy .Knowledge of anatomy also useful to
recognise some common error students do during their practice .It is useful to
understand how some joints and muscles works and how to improve their
range of motion/flexibility/strength etc.
As said earlier anatomy is a medical science which needs more skills to mastery
over it. We are learning how to teach yoga safely and avoid injuries so we need
to understand some basic anatomy and physiology of human body which coves
study of some major muscles, joints and bones etc
The human body is composed by the cells and cells are together making the
tissue and tissue is together made the organ. And various organs make system
in human body.
Study of major bones of the body- While practice yoga we know there are a lot
of asana directly and indirectly effecting our spine so as a yoga teacher we
need to know about spine its structure its possible motion and how to practice
safe movements of spine. Beside knowledge of spine we also need to
understand various joints and bones so that we can use this knowledge to
avoid unnatural movements of joints. Human body consists of 206 bones. This
makes the frame of our body.
Study of major muscles of the body:-Many times we see some students over
use some muscles. It’s due to their lack of knowledge .Or we also see some
people are not flexible enough due to lack of exercise or muscles strength. As a
yoga teacher it is important to know what are major muscles in our body and
how they are supporting our various joins .There are many muscles in human
body and it is grouped according to their functions Learning about various
major muscles along with their respective movements during various asana
gives yoga teacher insight to improve students ability to do certain asana.
Study of major joints and movements of the body:-Joint’s range of motion is

quite important in achievement of a particular position .Joints are most prone
to get injuries during yoga practice .They are structural attachment between
bones, and due to lack of knowledge or over emphasis on pushing the body
carelessly easily got injured .It is quite important to have basic idea about
some of the major joints as well as their range of motion .Knowledge of joint
movements such as rotation extension and flexion helps yoga teachers to
determine how to move and how far to move in a particular asana .
Body alignment during yoga:-Knowledge of anatomy and physiology helps yoga

teacher to teach yoga asana in safe and effective way .With the knowledge of
anatomy and physiology yoga teacher can calculate possible risk in certain
asana which is helpful to avoid yoga injuries for beginners yoga
students .Knowledge of joints and their movements can helps yoga teachers to
correct those students who overuse their joints due to lack of anatomy and
physiology or habitual practice
Sound knowledge of anatomy and physiology not only make you a good yoga
teacher but also open a possibility to become as yoga healer or yoga
therapist .Due to sound knowledge of yoga anatomy and physiology you can
help many people who are looking for their body alignment or looking for
some kind of rehabitation course which may include prenatal and post natal
training, hip replacement or dislocation of shoulders, spinal injuries etc. It is
matter of your interest and further studies
As a yoga teacher people expecting from you to tell them the benefits of yoga
as well as let them know possible injuries due to careless practice. With this
teacher training we are giving information to our Teacher Training Course
students about anatomy and physiology and how to use these skills to avoid
injuries not certifying them as a medical person.
We always suggest our students to consult your doctors to consult if you are
suffering from some kind of injuries or sickness prior to take part in yoga
classes/courses.
Human Cell and Functions: - Cells are the fundamental building blocks of life.
They are the smallest units of an organism that can be characterized as living.
Humans are multicellular organisms with various different types of cells that
work together to sustain life. Other non-cellular components in the body
include water, macronutrients (carbohydrates, proteins, lipids), micronutrients
(vitamins, minerals) and electrolytes. We can distinguish between two types of
cells, prokaryotic cells, i.e., cells without a nucleus such as bacteria, and
eukaryotic cells, i.e., cells with a distinct nucleus which possess organized
chromosomes that store genetic material. In humans alone, there are more
than 200 different cell types of different form and function. Some
characteristic numbers you might want to remember are the following:
 Humans consists of approximately 100 trillion

 A typical cell size is 10µm
 Smallest cells are less than 1µm in diameter while nerve cells can be up
to a 1m long
 A typical cell mass is 1 nanogram.
Characteristic of biological cells to
 Reproduce by cell division,

 Metabolize raw materials into energy, and
 Respond to external and internal stimuli.
A collection of cells that function together to perform the same activity is

known as tissue. Masses of tissue work collectively to form an organ that
performs specific functions in the body.
Parts of the Human Cell: - The cell contains various structural components to
allow it to maintain life which are known as organelles. All the organelles are
suspended within a gelatinous matrix, the cytoplasm, which is contained within
the cell membrane. One of the few cells in the human body that lacks almost
all organelles are the red blood cells.
The main organelles are as follows:
 cell membrane:- The cell membrane is the outer coating of the cell and
contains the cytoplasm.It allows substances to enter and leave the cell.
While certain substance like oxygen can easily diffuse through the cell
membrane, others have to actively transported through the process of
endocytosis
 Endoplasmic reticulum:- The endoplasmic reticulum (ER) is a
membranous structure that contains a network of tubules and vesicles.
 Golgi apparatus: - The Golgi apparatus is a stacked collection of flat
vesicles. It is closely associated with the endoplasmic reticulum
 Lysosomes: - Lysosomes are vesicles that break off from the Golgi
apparatus. It varies in size and function depending on the type of cell.
Lysosomes contain enzymes that help with the digestion of nutrients in
the cell and break down any cellular debris or invading microorganisms
like bacteria.
 Mitochondria: - These are the powerhouses of the cell and break down
nutrients to yield energy. Apart from producing its own energy, it also
produces a high-energy compound called ATP (adenosine triphosphate)
which can be used as a simple energy source elsewhere
 Nucleus: - The nucleus is the master control of the cell. It contains
genes, collections of DNA, which determines every aspect of human
anatomy and physiology
 Perioxisomes:- These organelles are very similar to the lysosomes and
contain enzymes that act together in the form of hydrogen peroxide to
neutralize substances that may be toxic to the cell
 Microfilaments and microtubules: - Microfilaments and microtubules
are rigid protein substances that form the internal skeleton of the cell
known as the cytoskeleton.
System of human body:-
Human body is made of ten different systems. All the systems require support
and coordination of other systems to form a living and healthy human body. If
any one of these systems is damaged, human body will become unstable and
this lack of stability will ultimately lead to death. The instability caused by
damage of one system cannot be stabilized by other systems because functions
of one system cannot be performed by other systems. Knowledge of human
body systems is very important for a medical professional because it is the base
of all medical sciences and clinical practices. Although, generally, the structural
aspects of human body systems are studied in anatomy and the functional
aspects are studied in physiology but it is very important to have coordination
between the two subjects because knowledge of structure is incomplete without
the knowledge of function and the knowledge of function is incomplete without
the knowledge of structure.
A brief introduction to all the systems of human body is given in the table
below
Name: Components Role
Strength, Support,
Shape, Protection,
Skeletal System Bones, Associated cartilages, Joints
Leverage, Cell
Production
Motor power for

Muscles (Skeletal Muscles, Smooth
Muscular system movements of body
muscles, Cardiac Muscles)
parts.
Control and
Brain, Spinal Cord, Nerves, Nerve Coordination of all
Nervous System
Endings body functions
(Nervous coordination)
Respiratory Lungs, Nose, Trachea, Bronchi,

Gaseous exchange
System Bronchioles, Alveolar sacs, Alveoli
Cardiovascular Heart, Blood vessels (Arteries, Veins Flow of blood (and

nutrients) throughout
system and Capillaries), Blood
body
Lymph vessels, Central lymphoid

Lymphatic Drainage and
tissue, Peripheral Lymphoid Organs,
System Protection
Lymphocytes
Endocrine glands (Pituitary gland,

Thyroid gland, Parathyroid glands,
Regulation of body
Endocrine Adrenal glands, Pancreas (endocrine
functions (Chemical
System part), Testes (endocrine part), Ovary
coordination)
(endocrine part), Liver (endocrine
part))
Alimentary Canal (Oral Cavity,

Esophagus, Stomach, Small Intestine,
Digestive Digestion and
Large Intestine, Anus), Liver,
System absorption of food
Pancreas, Salivary glands, Teeth,
Tongue
Regulation of body’s
Kidneys, Ureters, Urinary bladder, internal environment,
Urinary System
Urethra and production and
excretion of urine
Male Formation of sperms

Reproduction Penis, Testes and semen, and
System fertilizing the female
Female Formation of eggs and

Reproduction Uterus, Ovaries, Vulva, Labia, Clitoris bearing the fetus
System during development
Skeletal System:
Introduction of human skeletal system:-Skeletal system is the system of

bones, associated cartilages and joints of human body. Together these structures
form the human skeleton. Skeleton can be defined as the hard framework of
human body around which the entire body is built. Almost all the hard parts of
human body are components of human skeletal system. Joints are very
important because they make the hard and rigid skeleton allow different types of
movements at different locations. If the skeleton were without joints, no
movement would have taken place and the significance of human body; no
more than a stone.
Human skeleton is composed of three main components; Bones, Associated
cartilages and Joints.
Bones:Bone is a tough and rigid form of connective tissue. It is the weight

bearing organ of human body and it is responsible for almost all strength of
human skeleton.
Cartilages:Cartilage is also a form of connective tissue but is not as tough and

rigid as bone. The main difference in the cartilage and bone is the
mineralization factor. Bones are highly mineralized with calcium salts while
cartilages are not.
Joints:Joints are important components of human skeleton because they make

the human skeleton mobile. A joint occurs between “two or more bones”, “bone
and cartilage” and “cartilage and cartilage”.
Human skeleton can be divided into two divisions.
Axial Skeleton: Axial skeleton forms the axis of human body. It consists of
Skull, vertebral column and thoracic cage.
Skull: Skull is that part of human skeleton that forms the bony framework of the
head.
Vertebral Column: It is a flexible column of vertebrae, connecting the trunk of

human body to the skull and appendages. It is composed of 33 vertebrae which
are divided into 5 regions: Cervical, Thoracic, Lumbar, Sacral, and Coccygeal
Rib Cage: It is a bony cage enclosing vital human organs formed by the sternum
and ribs. There are 12 pairs of ribs that are divided into three groups: True ribs,
False ribs, and Floating ribs.
Appendicular Skeleton:
It is the skeleton of appendages of human body. It consists of Shoulder girdle,

Skeleton of upper limb, Pelvic girdle and Skeleton of lower limb.
Shoulder Girdle: It attaches the upper limb to body trunk and is formed by two
bones: clavicle and scapula.Clavicle is a modified long bone and is
subcutaneous throughout its position. It is also known as the beauty bone
Scapula is a pear shaped flat bone that contains the glenoid fossa for the
formation of shoulder joint.
Skeleton of Upper limb: The skeleton of each upper limb consists of 30 bones.
These bones are: Humerus, Ulna, Radius, Carpals (8), Metacarpals (5),
Phalanges (14
Pelvic Girdle: There are two pelvic girdles (one for each lower limb) but unlike
the pectoral girdles, they are jointed with each other at symphysis pubis. Each
pelvic girdle is a single bone in adults and is made up of three components:
Ileum, Ischium and Pubis.
Skeleton of Lower limb: The skeleton of each lower limb consists of 30 bones.
These bones are; Femur, Tibia, Patella, Tarsals (7), Metatarsals (5), Phalanges
(14).
Functions of human skeleton:
 STRENGTH, SUPPORT AND SHAPE: It gives strength, support and

shape to the body. Without a hard and rigid skeletal system, human body
cannot stand upright, and it will become just a bag of soft tissues without
any proper shape
 PROTECTION OF DELICATE ORGANS: In areas like the rib cage
and skull, the skeleton protects inner soft but vital organs like heart and
brain from external shocks. Any damage to these organs can prove fatal,
therefore protective function of skeleton is very important
 LEVERAGE FOR MOVEMENTS: Bones of the human skeleton in all
parts of body provide attachment to the muscles. These muscles provide
motor power for producing movements of body parts. In these
movements the parts of skeleton acts like levers of different types thus
producing movements according to the needs of the human body.
 PRODUCTION OF RED BLOOD CELLS: Bones like the sternum,
and heads of tibia have hemopoeitic activity (blood cells production).
These are the sites of production of new blood cells.
 STORAGE OF MINERALS: Bones serves as an important store
house of minerals such as calcium and phosphorus.
Types of Bones
1. Long bones 2.Short bones 3.Flat bones 4 Irregular bones 5. Sesamoid

bones.
Long bones:-Long bones are some of the longest bone in our body which
includes following bones Femur bone, Humereus and tibia but also includes
some the smallest metacarpals metatarsal etc The classification of long bones
includes having a body which is longer than its wide, with growth plates
(epiphysis) at either end, having a hard outer surface of compact bone and
spongy inner known as cancellous bone containing bone marrow. Both ends of
the bone are covered in hyaline cartilage to help protect the bone and aid shock
absorption.
Short bones:-short bones are defined as being approximately as wide as they
are long and having primary function to providing support and stability with
little movement examples of short bones are carpals and tarsals the wrist and
foot bones. They consist of only a thin layer of compact hard bone with
cancellous bone on the inside along with relatively large amount of bone
marrow.
Flate bones: - These bones are flat in appearance and have two prominent
surfaces. They are strong, flat plates of the bones with main function of
providing protection to the bodies, vital organs and being a base for muscular
attachments. Examples include scapula, ribs, sternum, pelvic and ribs etc.
Irregular bones: The shape of these bones is completely irregular and they do
not fit into any category of shape. Examples of this type of bones are vertebrae,
hip bone and bones in the base of skull.
Sesamoid bones: These are not like the other types of bones because they are in
the form of nodules embedded in tendons and joint capsules. They do not
possess any periosteum and their ossification also takes place after birth.
Examples of this type of bones are patella, pisiform and fabella.
A typical Joint:-Joint is a junction between two or more bones or cartilages. It

is a device to permit movements in a hard and rigid skeleton. Joints are formed
in such a way that they keep a balance between the movement, stability and
strength of human skeleton. However there are some types of joints where
movements are sacrificed for stability and in other cases the stability is
sacrificed for movements. For example the shoulder joint and hip joint are both
ball and socket joints but shoulder joint is more mobile and less stable while hip
joint is more stable and less mobile. Also there are certain types of joints where
motion does not occur. These joints are called immovable joints and are
primarily meant for growth and they permit molding during child birth.
There are more joints in a child then in an adult because as growth proceeds
some of the bones fuse together e.g. the ischium, ilium and pubis fuse together
to form the pelvic bone (hip bone). Similarly the two halves of the infant frontal
bone and of the infant mandible fuse together, five sacral vertebrae form one
sacrum and four coccygeal vertebrae form one coccyx. Terms used for
movements of joints:
Types of Joints
Fibrous joints:In this type of joints the bones are joined together by means of
fibrous tissue. Due to the presence of fibrous tissue these joints are either
immovable or permit movement to a very little extent.
Cartilaginous joints:In this type of joints there is a piece of cartilage between

the bones which hold the bones together and makes a joint. Cartilaginous joints
are further divided and we will only study synovial joints
Synovial joints:Synovial joints are most evolved and therefore most mobile
type of joints
A typical Synovial Joint

Synovial joints are most evolved and therefore most mobile type of joints. They
possess the following characteristic features;
 There articular surfaces are covered with hyaline cartilage. This articular
cartilage is avascular, non nervous and elastic. Lubricated with synovial
fluid, the cartilage forms slippery surfaces for free movements.
 Between the articular surfaces there is a joint cavity filled with synovial
fluid. The cavity may be partially or completely subdivided by an
articular disc known as meniscus.
 The joint is surrounded by an articular capsule which is fibrous in nature
and is lined by synovial membrane. Because of its rich nerve supply the
fibrous capsule is sensitive to stretches imposed by movements.
 The synovial membrane lines the entire joint except the articular surfaces
covered by hyaline cartilage. It is this membrane that secretes the slimy
fluid called synovial fluid which lubricates the joint and nourishes the
articular cartilage.
 Varying degrees of movements are always permitted by the synovial
joints.
Types of synovial joints:
Synovial joints are of the following types;
Plane synovial joints:
The articular surfaces of plane synovial joints are more or less plane. These
joints permit gliding movements in various directions. Examples are intercarpal
joints, intertarsal joints, and joints between the articular processes of vertebrae.
Plane Synovial Joints of Carpus
Hinge joints:
In these joints the articular surfaces are pulley shaped. There are strong
collateral ligaments to provide stability to the joint. Movements are permitted in
one plane around a transverse axis. Examples are elbow joint, ankle joint,
interphaleangeal joint.
Hinge Joint (Elbow Joint)
Pivot joints:
Pivot joints are formed by a central bony pivot surrounded by an osteo-

ligamentous ring. Movements are permitted in one plane around a vertical axis.
Examples of this type are superior and inferior radioulnar joints and the median
atlantoaxial joint.
Proximal Radioulnar Joint
Condylar joints:
These are also known as bicondylar joints. There articular surfaces consist of
two distinct condyles in which one is convex surface (called the male surface)
fitting into a concave surface (called the female surface) of the other bone.
These joints mainly permit the movement in plane around a transverse axis.
Example of this type of joints is knee joint. Ellipsoid joints:
In this case the articular surfaces include an oval convex male surface fitting
into an ellipsoid female surface. The movements are permitted around two axis;
flexion and extension around the transverse axis and adduction and abduction
round antero-posterior axis. Combination of these movements produces
Circumduction. Typical rotation around a third vertical axis does not occur.
Examples of this type of joints are wrist joint, metacarpophalangeal joint and
atlanto-occipital joint.
Wrist Joint (ellipsoid Joint)
Saddle joints:
Articular surfaces are reciprocally concavo-convex. Movements are similar to

those permitted by ellipsoid joint with addition of some rotation (conjunct
rotation (rotation which accompany other movements)) around a third axis
which occurs independently. Examples of this type of joints are first
carpometacarpal joint, sternoclavicular joint, calcaneocuboid joint.
Saddle Joint
Ball and socket joints:
These are also called spheroidal joints. There articular surfaces include a
globular head fitting into a cup shaped socket. Movement occurs around an
indefinite number of axes which have common center. Flexion, extension,
abduction, adduction, rotation, Circumduction all occur quite freely. Examples
of this type of joints are shoulder joint, hip joint and talo-calcaneonavicular
joint.
The articular and epiphyseal branches given off by the neighboring arteries
form a peri-articular arterial plexus. Numerous vessels from this plexus pierce
the fibrous capsule and form a rich vascular plexus in the deeper part of the
synovial membrane. The blood vessels of the synovial membrane terminate
around the articular margins in a fringe of looped anastomoses termed the
circulus vasculosus (circulus articularis vasculosus). It supplies the capsule,
synovial membrane and the epiphyses. The articular cartilage is avascular.
After epiphyseal fusion in growing long bones the communications between the
circulosus vasculosus and the end arteries of the metaphysis are established thus
minimizing the chances of osteomyelitis in the metaphysis.
Stability of synovial joints:The various factors maintaining the stability at a

joint are described below in order of their importance;
Muscles: The tone of different groups of muscles acting on the joint is the most
important and indispensable factor in maintaining the stability. Without
muscles, the knee and shoulder would have been unstable and the arches of foot
would have collapsed.
Ligaments: These are important in preventing any over movement and in

guarding against sudden accidental stresses. However they do not help against a
continuous strain because once stretched, they tend to remain elongated. In this
respect the elastic ligaments (ligament flava and the ligaments of the joints of
auditory ossicles) are superior to the common type of white fibrous ligaments.
Bones: They help in maintaining the stability only in firm type of joints like the
hip and ankle joints. Otherwise in most of the joints there role is negligible.
Muscular System:-
Muscles: Muscles are special type of tissues of human body that

Component posess the ability of contraction and relaxation. They can contract
s actively thus producing force for different body movements.
Skeletal Striated, under voluntary control, found attached to

Muscle skeleton, produce major movements of body parts
Non striated, not under voluntary control, found in soft

Smooth
Types of organs of body, responsible for processes like digestion
Muscle
Muscle of food etc.
Striated, involuntary, present exclusively in heart,

Cardiac
responsible for pumping activit of heart, very strong
Muscle
and tough
Movements of body parts, Stability and Posture, Heat production,

Functions
Circulation, Help in Digestion
Muscular system is the system of Human Body that provides motor power for
all movements of body parts. Muscular system is composed of special tissue
called muscular tissue. Muscles have the ability to contract actively to provide
the force for movements of body parts. Muscular system is an important system
of human body because without it, life will completely stop. Muscles produce
not only those movements that are under the control of our will and that we can
see and feel, but also those movements that are responsible for activities like
breathing, digestion of food, pumping of blood etc.
Muscles:Muscles are body tissues that provide the force for all body
movements. They are made of special types of cells.
Types of muscles:-Muscles are basically of three types; Skeletal Muscles,

Smooth Muscles and Cardiac Muscles.
Skeletal Muscles:
Skeletal muscles form most of the human body weight. They are under the
control of human will and all body movements occurring by our will are
produced by skeletal muscles. They are called skeletal muscles because they are
almost always found attached to the skeleton and produce movements in
different parts of the skeleton.
Smooth Muscles:
Smooth muscles form the soft body organs like stomach, intestine, blood
vessels etc. They are not under the will of human beings and are responsible for
unconscious body activities like digestion of food. They are called smooth
muscles because when seen under the microscope, they do not have any
striation in contrast to the other two types of muscles.
Cardiac Muscles:
Cardiac muscles are exclusively found in human heart and nowhere else. They
are extremely strong and powerful muscles. They are not under the control of
human will and are involuntary. The pumping of blood by human heart is
because of the force provided by the contraction of cardiac muscles.
Functions of Muscular System:
 MOVEMENTS OF BODY PARTS: Skeletal muscles are responsible

for all voluntary movements of human body parts. They provide the force
by contracting actively at the expense of energy. In other words, muscles
are motors of body where chemical energy of food is converted into
mechanical work.
 STABILITY AND POSTURE: Skeletal muscles stabilize human
skeleton and give a proper posture to human beings. Some joints of
human body are weak and they require the support of muscular system to
achieve stability. Skeletal muscles are very important for such joints.
 HEAT PRODUCTION: A large share of body’s energy is used by
muscular system. As a result of high metabolic rate, muscles produce
great amount of heat in the body. Heat produced by muscles is very
important in cold climates.
 CIRCULATION: Cardiac muscles provide the main force for circulation
of blood throughout human body. The regular pumping of heat keeps the
blood in motion and nutrients are readily available to every tissue of
human body.
 HELP IN DIGESTION: Smooth muscles of organs like stomach and
intestine help the digestive system in the process of digestion of food.
Nervous System:
Central part of nervous system, Controls all body

Brain
functions
Long and thin bundle of nervous tissue extending from

Spinal
lower part of brain, transmits neural signals between
Cord
brain and rest of the body
Component
s A bundle of peripheral axons enclosed by connective
Nerves tissue. Carries nervous signals from nervous system to
body and from body to nervous system
Motor and sensory neurons end in special type of

Nerve
structures depending on their function. These structures
Endings
are called nerve endings
Central Nervous System

Brain and Spinal Cord
(CNS)
Cranial nerves, Spinal nerves and

Ganglia
Divisions
Peripheral Nervous
Divisions of PNS
System (PNS)
Autonomic nervous system and Somatic
Nervous System
Control of all body functions, Coordination of different body

Functions
organs
Nervous System:-Nervous system is the chief controlling and coordinating

system of the body. It controls and regulates all voluntary and involuntary
activities of human body. There are three characteristic properties of nervous
system of human body; Sensitivity, Conductivity and Responsiveness
Neuron is the unit of nervous system:
The structural and functional unit of nervous system is called neuron. It is a

special type of cell with a cell body and cell processes. Parts of nervous system:
Nervous system of human body is divided broadly into two parts; Central
Nervous System (CNS) and Peripheral Nervous System (PNS)
CENTRAL NERVOUS SYSTEM (CNS): Central nervous system includes
brain and spinal cord.
PERIPHERAL NERVOUS SYSTEM (PNS): Peripheral nervous system
includes all the parts of nervous system except brain and spinal cord. It is
further divided into two components; Somatic nervous system and Autonomic
nervous system.
Nerves: Nerves are solid cords composed of bundles of nerve fibers (each nerve
fiber is an axon with its coverings) bound together by connective tissue. Nerves
are of two types; Spinal nerves and Cranial Nerves.
Spinal Nerves: Spinal nerves arise from the spinal cord. There are 31 pairs of
spinal nerves in human body. For more details on spinal nerves, see the basic
anatomy article “”.
Cranial Nerves Cranial nerves arise from the brain. There are 12 pairs of
cranial nerves in human body. For more details on cranial nerves, see the basic
anatomy article “”.
Functions of nervous system:

 CONTROL OF ALL BODY FUNCTIONS: Nervous system is the
master system of human body. It controls the activity of all other systems
in such a way that all the systems collectively make a human being.
Without a controlling system, there is no concept of life because in such
case there will be no coordination between different body functions and
they will all act separately. Nervous system not only controls the
voluntary functions of human body that are directed by human will, but it
also controls those functions that are below the level of consciousness of
human beings. Control of a function means that the intensity of that
function can be increased or decreased according to the demands of
human body.
 COORDINATION OF DIFFERENT BODY ORGANS: Nervous
system not only produces coordination between different systems, but
also between different organs of a system. To form an organ system, role
of the component organs must also be coordinated. So nervous system is
not only important for formation of an organism by different organ
systems, but also for formation of a system by different organs of human
body.
Respiratory System:
The most external organ, air is inhaled and exhaled

Nose through nose, has different mechanisms for cleaning and
condensing the inhaled air
Also known as sound box, formed of cartilages, connects

Larynx
the tracheo to the laryngopharynx
Component Trache Tubular structure with about 1 inch diameter, composed

s a of 15-20 C shaped cartilages that keep it dilated
Bronch Left and Right divisions of trachea, enters the lungs and
i divide into secondary bronchi
Main organs of respiration, two in number (one on each

Lungs
side of heart) Conical in shape, divided into lobes
Parts of respiratory system where exchange of gases

Conductive
does not take place include Nose, larynx, trachea,
Parts
Parts and bronchi.
Respiratory Parts of respiratory system where exchange of gases

Parts takes place, Include Lungs
Gaseous Exchange, Excretion of carbon dioxide, Oxygenation of

Functions
blood
Introduction to Respiratory System:-Respiratory system is the system of

respiratory passages, lungs and respiratory muscles of human body. Respiratory
system is responsible for exchange of gases between the human body and the
surroundings. In the process of exchange of gases, human body gains oxygen
and gets rid of carbon dioxide. Other gases of the atmosphere have no
significant role in human respiratory system. Respiratory system is extremely
important for human body because the process of respiration cannot be stropped
even for a few seconds. If the process of respiration stops even for a minute or
two, the condition will become serious and will ultimately end in death.
Organs of human respiratory system::-The main organs of human respiratory
system are lungs and respiratory passages. Muscles of respiration also form a
component of respiratory system but there importance is rather little as
compared to lungs and respiratory passages.
Lungs:
Lungs are the organs of human body where gaseous exchange takes place.
Human beings have two lungs known as the right and left lungs. Lungs are soft,
spongy and very elastic.
Respiratory Passages:
Respiratory passages or air-ways are the conducting portions of human
respiratory system. Here no exchange of gases takes place, but they guide the
air to go to the lungs and not anywhere else in the body. Conducting portion of
the human respiratory system consists of; Traches, Bronchi, Bronchioles,
Alveolar sacs and Alveoli.
Functions/Importance of Respiratory System:
1. Respiration system is required for the exchange of gases oxygen (O2) and
carbon dioxide (CO2)
2. It provides oxygen which causes oxidation of food materials for energy

requirements of the body.
3. It helps in maintaining the pH of the blood by eliminating CO2.
4. It helps in the excretion of volatile substances like ammonia, water

vapour, etc.
5. It also helps in maintaining the temperature of the body.
6. Filters inspired air.
7. Produces sounds.
Components of the Respiratory System :-
I) Nasal Cavity: - Nasal cavity or nasal canal serves as the gateway for the
respiratory system. The nasal cavity is divided by a central nasal septum into
two parts. The nasal cavity has olfactory (smell) receptors (receptors which
have ability to detect smells).The cavity is lined by the mucous membrane that
secrets mucous. The anterior part of the cavity is lined by skin containing hair
that helps in removing dust particles from the air and humidifies the air in the
nasal cavity.
II) Nasopharynx:-Nasopharynx is the junction between the nasal and the oral
cavity. An epiglottis is present here which is a lid like structure that closes the
air pipe (trachea) when food or water is swallowed, is present here
III) Pharynx:-The pharynx or throat is a funnel shaped tube about 5 inches

long. It lies just posterior to the nasal cavity (with which it communicate by
means of the two openings, called internal nares) and oral cavity. The pharynx
lies above the larynx and functions as a passage for air and food and provides a
resonating (to be filled with sound) chamber for speech sounds. The tonsils that
are involved in immunological reaction against foreign invaders are also located
in the pharynx.
IV) Larynx: Larynx is also called the voice box. The movement of air
through this cavity helps in the generation and modulation of voice
V) Trachea The trachea or wind pipe is a tubular passageway for air and is
about five inches long. The anterior part of the trachea is composed of 16-20
“C” shaped cartilaginous rings. The posterior portion of the trachea is composed
of fibrous tissue and extends from the lower end of the larynx till it bifurcates
into two bronchi (singular: bronchus) which pass into the lungs.
VI) Bronchi and Bronchioles the trachea bifurcates into two bronchi namely
the:
I) Right primary bronchus which goes into the right lung, and ii) Left
primary bronchus which goes into the left lung.
Each primary bronchi divides into smaller secondary bronchi called the lobar
bronchi, one for each lobe of the lung. (The right lung has three lobes and the
left lung has two). The secondary bronchi continue to branch forming smaller
bronchi called tertiary bronchi that divide further to form the bronchioles. The
bronchioles in turn branch repeatedly to form smaller tubes. The smallest
bronchioles branch into smaller tubes called terminal bronchioles. This
extensive branching from the trachea resembles an inverted tree and is
commonly referred to as the bronchial tree
VII) Lungs and Alveoli:-There are two lungs in the human body, one on
either side of the chest cavity or thorax also called thoracic cavity. The thoracic
cavity houses most of the vital organs of the body. The lungs are cone shaped
spongy organs which are divided into lobes the right lung has three lobes while
the left lung has two lobes. The surface of the lungs is covered by a double
membrane known as pleura. The superficial or outer layer of the membrane
lines the wall of the thoracic cavity and the inner layer covers lung. The region
between the two layers is filled with a fluid called pleural fluid. Each lobe of the
lung as you will recall is associated with a bronchial tube which further divides
into bronchioles. In each lung there are ten tertiary bronchi. The part of the lung
supplied by tertiary bronchus is called bronchopulmonary segment. Each
bronchopulmonary segment of the lungs has many small compartment called
lobules each of which is wrapped in elastic connective tissue and contains a
lymphatic vessel, an arteriole, a venule, and a branch from the terminal
bronchiole. These respiratory bronchioles penetrate deeply into the lungs and
further subdivide into several alveolar ducts which open into alveoli (singular:
alveolus – cup-shaped structure) and alveolar sacs (two or more alveoli that
share a common opening). The exchange of gases takes place in the alveoli
The Respiratory Muscles:-Several muscles are involved in respiration. These

muscles of respiration aid in both inspiration (breathing in) and expiration
(breathing out). Both inspiration and expiration require changes in the pressure
within the cavity. The respiratory muscles achieve this by changing the size of
the thoracic cavity. The principal muscles associated with this process of
respiration are the intercostals muscles or rib muscles and the diaphragm .
Process of Gas Exchange :-The process of gas exchange in the body is called
respiration and consists of three basic steps:
I)Breathing pulmonary ventilation (Pulmon: lung) which is the mechanical flow

of air into (inspiration) and out of (expiration) the lungs.
The two main functions of the lungs are to oxygenate the blood and to remove
the carbon dioxide. The process of breathing involves the mechanical process of
inhalation or inspiration and exhalation or expiration.
Inhalation: Inhalation or inspiration is initiated by the diaphragm and is

supported by the external intercostals muscles. Normal resting respirations are
10 to 18 breaths per minute, with a time period of 2 seconds.
Under normal conditions the diaphragm, is the primary driver of inhalation.

When the diaphragm contracts, the ribcage expands and the contents of the
abdomen are mover downward. This results in a larger thoracic volume and
negative (suction) pressure (with respect to atmospheric pressure) inside the
thorax. As the pressure in the chest falls, atmospheric air moves into the mouth
and from it into the air conducting tubes. Here, the air is filtered, warmed, and
humidified as it flows to the lungs.
Exhalation: Exhalation or expiration is generally a passive process. The lungs

have a natural elasticity: as they recoil from the stretch of inhalation, air flows
back outside to the atmosphere till the pressures in the chest and the atmosphere
reach equilibrium. However, active or forced exhalation is achieved by the
abdominal and the internal intercostals muscles. During this process air is
forced or exhaled out. During forced exhalation, as when blowing out a candle,
expiratory muscles including the abdominal muscles and internal intercostals
muscles generate abdominal and thoracic pressure, which forces air out the
lungs.
ii) External respiration which involves the exchange of gases between the air
spaces of the lungs and blood in pulmonary capillaries. In this process, blood of
the pulmonary capillary becomes oxygenated by gaining oxygen and losing
carbon dioxide. This process of oxygenation of blood takes place in the alveoli,
which are thin walled structures, surrounded by capillaries. The deoxygenated
blood enters the capillary network around the alveoli from the pulmonary artery
and after oxygenation leaves the capillary network via the pulmonary vein.
During the oxygenation process, oxygen from the oxygen rich inspired air
diffuses into the deoxygenated blood present in the pulmonary artery through
the alveolar and capillary walls and the carbon dioxide diffuses out from the
blood. The surface of the alveoli is about seventy square metres that makes the
gas exchange extremely fast.
Carbon dioxide is carried easily in the blood fluid as it can dissolve in water
and can also easily and reversibly form compounds such as carbonic acid and
bicarbonates. However oxygen is not very soluble in water and hence is not
soluble in blood. This problem is overcome in the body by the red blood cells.
The red blood cells as you will recall from unit 1 contain haemoglobin which
have the ability to combine easily with oxygen to form oxyhaemoglobin. Thus
the red blood cells can carry the oxygen in their haemoglobin. The oxygen is
transported from the lungs to the rest of the body by the blood.
iii)Internal respiration which is the exchange of gases between blood in the

systemic (systems) capillaries and tissue cells. The haemoglobin in the blood
loses oxygen and gains carbon dioxide. Within the cells, the metabolic reactions
that consume oxygen and give off carbon dioxide also produce the energy rich
molecules of adenosine-tri phosphate (ATP). These metabolic reactions are
termed cellular respiration.
Nervous Regulation of Respiration the process of respiration is controlled by

the respiratory centre which consists of groups of neurons located in three
centres in the brain. These centres control the action of the respiratory muscles
causing them to contract or relax in order to alter the size of the thorax. Nerve
impulses are transmitted from these centres in the brain to the respiratory
muscles. The regions in the brain (Fig.2.7 of this Unit) from which nerve
impulses are sent to the respiratory muscles consists of clusters of neuron
located in the (i) medulla oblongata, where one centre the medullary
rhythmicity area is located and (ii) the pons of the brainstem in which two
respiratory centres are located (a) pneumotaxic area in the pons and the (b)
apneustic area.
Cardiovascular System
Hollow muscular organ providing the force for flow of

Heart
blood throughout human body
Pathways of blood flow in human body, hollow tubes, of

3 types
Carry blood away from heart to other body

Arteries
parts, very muscular and elastic
Blood
Vessels Capillarie Microscopic blood vessels where exchange
s of nutrients with tissues take place
Component
s Carry blood towards the heart from other
Veins body parts, their walls are thinner as
compared to corresponding arteries.
Special type of body tissue that is in fluid form, consists

of the following components;
Blood Blood cells

Plasma White Blood Red Blood Platelet
Cells Cells s
Provide nutrients to body parts, Remove excretory Products from

Functions
body parts, Protects body against infection, Distribution of heat.
Cardiovascular System
Cardiovascular system means the system of heart and blood vessels of human
body. The term “cardiovascular” is a combination of two word; “Cardio” and
“vascular”. The term “cardio” is derived from “cardiac” meaning Heart and the
term “vascular” means blood vessels. So the name itself indicates that
cardiovascular systems is the system of heart and blood vessels. Cardiovascular
system is also known as “Circulatory System”.
Components of Cardiovascular System:
HEART: Heart is a hollow muscular organ made of strong cardiac muscles.

Heart can push the blood through the circulatory system with great force. In fact
push of the heart is the major force that causes circulation of blood throughout
human body. Heart is made up of three layers; Pericardium, Myocardium and
Endocardium.
BLOOD VESSELS: Human beings have a closed type of circulatory system

(visit my blog post: Difference between open and closed circulatory systems) in
which blood does not come in direct contact with body tissues. Instead the
blood flows in restricted pathways called blood vessels. Materials are
exchanged between blood and body tissues through the walls of blood vessels.
Thus blood vessels are pathways of blood flow in human body. There are three
main types of blood vessels; Arteries, Capillaries and Veins.
BLOOD: Blood is a specialized tissue of body that exists in fluid form. It is one
of the five basic types of tissues of human body. Blood consists of two major
portions: Blood cells and Plasma. Plasma is the watery portion of blood that
makes it a fluid. 90% of blood plasma is water and remaining 10% are proteins,
inclusions and waste products etc. Blood cells are of three main types: Red
Blood Cells (RBCs), White Blood Cells (WBCs) and Platelets Importance of
Cardiovascular System:
Importance of cardiovascular system:-Perfectly functioning cardiovascular

system is so important for human body, that if it stops for a minute, rapid death
will occur. The flow of blood is necessary for existence of life. If the flow of
blood is stopped, life will stop. Heart is the main organ of cardiovascular system
and it is responsible for distributing blood all over human body. Heart diseases
are categorized as the “leading cause of death” in United States.
Endocrine system:-
Master galnd of the body, It has two

Pituitary lobes, Present at the base of brain in form
Gland of a protrusion, Secretes 9 different major
hormones
One of the largest glands of body, Found

Thyroid in neck below the thyroid cartilage,
Typical Gland Mainly controls body metabolism,
Endocrine Secretes 3 different hormones
Glands Parathyroi Four in number, located behind the
d Glands thyroid gland, produce parathormone
Found attached to the kidneys, Consists

of two parts; Cortex and Medulla,
Adrenal
Adrenal cortex produces 3 different
Glands
Component hormones and adrenal medulla produces 4
s different hormones
Primarily an organ of digestive system,

Pancreas produces 4 different hormones including
Insulin and Glucagon
Primarily organs of reproductive system,

Organs Testes in males produce testosterone,
with Gonads
Ovaries in females produce Estrogens and
Secondary Progesterone
endocrine
function Primarily a metabolic organ of human
Liver body, produces 3 different types of
hormones
Primarily an organ of Excretory system,

Kidneys
Produces 4 different types of hormones
Functions Generally it parallels the associates the nervous system in control

of body activities, Each hormone has a specific function,
Introduction to endocrine System:

Endocrine system is the system of glands of human body. Each of these glands
secretes one or more different hormones in the blood for different functions.
The secretions of endocrine glands are known as hormones. Each endocrine
gland may secrete one or more hormones in the blood and these hormones may
or may not have related functions. Generally the hormones regulate different
functions of human body like growth, mood, development, and metabolism etc.
The perform their function by attaching to the target cells and then
communicating with them.
Endocrine System
Endocrine Glands:Endocrine glands are ductless glands of human body that

pour their secretions (hormones) directly into the blood. They have three
characteristic features that are:
 They are ductless

 They are highly vascularized
 They possess intracellular vacuoles or granules that store the hormones
 In contrast to the endocrine glands are the “exocrine glands”.
Endocrine glands of Human Body:Endocrine glands of human body are divided

into two categories; 1) Typical endocrine glands, 2) Organs having secondary
endocrine function
1) TYPICAL ENDOCRINE GLANDS: These glands have primary function
of producing hormones for human body. Typical endocrine glands include;
PITUITARY GLAND, THYROID GLAND, PARATHYROID GLANDS
ADRENAL GLANDS
Typical Endocrine Glands
2) ORGANS HAVING SECONDARY ENDOCRINE FUNCTION: These

organs primarily belong to some other system of the body but have a secondary
function of producing hormones. They include;
PANCREAS (Hormones of Pancreas)
OVARIES (In females) (Hormones of Ovaries)
TESTES (In males) (Hormones of Testes)
KIDNEYS (Hormones of Kidneys)
LIVER (Hormones of Liver)
Functions of the endocrine system:
As stated above, endocrine system is a regulatory system of human body. In fact

it associates the nervous system in controlling body functions. The control of
body function by the nervous system is called nervous coordination and the
control of body functions by the endocrine system is called chemical
coordination.
Digestive System
Oral It is the cavity of mouth, irregular in shape,

cavity contains tongue, teeth and salivary glands,
Esophagu Muscular tube passing the food from

s pharynx to stomach
Muscular, hollow and dialted part of

alimentary canal, involved in both
Stomach mechanical and chemical digestion of
food, secretes strong acid and enzymes to
Necessary aid in digestion of food
Organs Lies between stomach and large intestine,
Small
majority of digestion and absorption takes
Intestine
place here, About 5 meters in length
Component
s Second-to-last part of alimentary canal,
Large
main function is to absorb water from
Intestine
indigestible food.
Last part of alimentary canal, opens to

Anus outside for ejection of food, Controls the
expulsion of feces
Liver Produces bile for emulsification of fats
Pancrea Secretes pancreatic juice containing different

Accessory s digestive enzymes into the small intestine
Organs
Teeth Chewing and mastication of food
Tongue Rolling and lubrication of food
Functions Digestion and absorption of food
Digestive System:-Digestive system is the food processing system of human

body. The whole digestive system is in the form of a long, hollow, twisted and
turned tube, called the alimentary canal, which starts from the oral cavity and
ends at the anus. The overall process of digestion and absorption of food occurs
in this tube. The tube is divided into different parts on the basis of structure and
function of each part. These parts are described below.
Parts of digestive system:
Human digestive system consists of the two categories of parts. The first
category consists of those organs that are directly involved in the process of
digestion and absorption. The second category consists of those organs that aid
the process of digestion and absorption of food by producing chemical
substances or by some other way, but are not directly involved in the process of
digestion and absorption. The first category of organs may be called as
“necessary organs” and the second category as “accessory organs” but it should
be kept in mind that without the aid of accessory organs, the process of
digestion is seriously impaired. When the accessory organs fail to perform their
functions completely, the process of digestion may also completely stop.
Organisation Anatomy of the Digestive System:-The digestive system is in the
form of a long tube that starts at the mouth and ends at the anus. This is also
known as the gastro-intestinal (GI) tract. The tract is around eight to ten metres
in length. The organs of the digestive system include:
1Oral cavity or mouth 2 Part of the pharynx 3 Oesophagus 4 Stomach5 Small

intestine
6 Large intestine (colon) 7Rectum, and 8Anus
The accessory digestive organs are: 1 Teeth 2 Tongue 3 Salivary glands 4Liver
5 Gall bladder 6 Pancreas
Oral Cavity: - Oral cavity is also called the mouth. This is the first part of the
tract and is enlarged. The nose also opens into it. The oral cavity opens
externally through the upper and the lower jaws. In the oral cavity, the food is
bitten, chewed and ground with the help of the upper and lower teeth. The
tongue also helps in this process by moving food towards the teeth and by
secreting mucous to moisten and consequently soften the ingested food in the
mouth. This process of chewing and grinding the food is known as mastication.
In the mouth, saliva is present which is secreted by the paired salivary glands
formed of three glands: (i) parotid glands, (ii) sub maxillary glands, and (iii)
sublingual salivary glands. Saliva lubricates the food. The saliva also has the
digestive enzyme amylase also called ptyalin here that digests the starch present
in the food in the oral cavity. The mouth is involved in the first phase of
digestion where the starch in the eaten food is digested by the enzyme amylase
secreted by the salivary gland.
Pharynx: - The pharynx is a tube that functions as both a passage for air and
food and as a result both the nose and the mouth open into it. The pharynx
connects the oral cavity to the oesophagus of the digestive tract. When food is
first swallowed it passes from the mouth into the pharynx. The movement of
food downward from the mouth into the stomach via the oesophagus is achieved
by the act of swallowing or deglutition. Deglutition is facilitated by saliva and
mucous. This movement of food is also helped by the mouth, pharynx and
oesophagus. The passage of food from the pharynx into the oesophagus is
regulated at the entrance of the oesophagus by the oesophageal sphincter which
is a circular band or ring of contracted muscle.
Oesophagus:-Oesophagus is also called the gullet. It is a long hollow tube
about 25 cm long and connects the pharynx to the stomach. The food is pushed
down from the mouth to the pharynx and then into the stomach by the
oesophagus which secretes mucous. The food is transported from the
oesophagus into the stomach by the peristaltic movement of the oesophagus and
by lubrication produced by mucous secretion. The peristaltic movement
involves contraction and relaxation of the oesophageal muscles in a continuous
manner that helps in pushing the food downwards. The junction between the
oesophagus and stomach has a valve called the cardiac sphincter. During
peristalsis, the cardiac sphincter allows food bolus to pass into the stomach but
usually prevents backward flow of the chyme, a mixture of food bolus, stomach
acid and digestive enzymes, from returning up the esophagus food from the
stomach. This therefore prevents gastroesophageal reflux. The oesophagus does
not produce digestive enzymes nor is it involved in absorption.
Stomach The stomach is an enlargement of the GI tract. It is a J-shaped

hollow, muscular organ that lies in the abdomen below the diaphragm. Lying
beneath the stomach is the pancreas. The stomach is involved in the second
phase of digestion, following mastication (chewing). The first stage of digestion
as you will recall takes place in the month. The stomach connects to the
duodenum on the other side. The duodenum is the first part of the small
intestine. The capacity of the stomach is 1-2 litres. The stomach is divided into
four sections, each of which has different cells and functions.
The three main functions of the stomach are to kill any bacteria ingested, break
down the food into smaller pieces, to create a larger surface area for easier
digestion, and to hold or store food and release it at a constant rate.
The movement and the flow of chemicals into the stomach are controlled by
both the autonomic nervous system and by various digestive system hormones.
Two smooth muscle valves, or sphincters, keep the contents of the stomach
contained. The food from the stomach is passed down into the intestines
through the pyloric sphincter.
Small Intestine:-The small intestine begins at the pyloric sphincter of the

stomach. The small intestine is the largest component of the digestive tract and
the major site of digestion and absorption. In addition to receiving chyme from
the stomach, the initial segment of the small intestine, the duodenum, receives
bile from the gall bladder and digestive enzymes from the pancreas . The
pancreatic enzymes are produced in an inactive form and only become active in
the lumen of the duodenum. The small intestine is a coiled up, tubular structure
that is divided into three parts:
i) Duodenum (25 cm),
ii) Jejunum (2.5 m)
iii) Ileum (3.5 m).
Stomach and pancreas and gall bladder showing the common bile duct and
pancreatic duct. i) Duodenum is the first and shortest part of the small intestine
and is totally above the stomach region. It starts at the pyloric sphincter of the
stomach. The duodenum is a hollow C-shaped structure, connecting the stomach
to the next part of the intestine which is the jejunum. Most of the chemical
digestion takes place in the duodenum of the GI tract. As a result a large number
of glands that secrete the intestinal juice are present in the duodenum. The
descending part of the duodenum contains the opening of the pancreatic duct
and common bile duct commonly known together as the hepatopancreatic duct
(or pancreatic duct in the United States) through which pancreatic juice and bile
juice respectively is secreted into the duodenum. ii) Jejunum is a continuation of
the duodenum. It is a coiled up, muscular structure that performs peristaltic
movements and pushes the intestinal contents into the next part of the intestine
which is called the ileum. iii) Ileum is the continuation of the jejunum. It opens
into the large intestine. Ileum is less muscular than the jejunum but has a larger
number of mucosal folds (villi) that help in the absorption of nutrients. The
mucosa of the small intestine is highly modified. The surface of the intestine
facing the lumen is called the luminal surface. This surface has a number of
villi, (singular: villus) which are finger- or leaf-like projections about 0.5-1.5
mm in length. The predominant cell type of the epithelium of the small intestine
is the enterocyte or absorptive cell. Digested food is absorbed by these cells.
The absorbed substances enter either the capillaries or the lymphatic lacteal
(mostly lipids and lipoprotein particles) which are present below the epithelium
of the small intestine.
VI) Large Intestine (colon) the large intestine is the terminal part of the GI tract
and extends from the ileum to the rectum. The opening from the ileum into the
large intestine is guarded by a fold of mucous membrane called the ileocaecal
sphincter or valve which allows materials from the small intestine to pass into
the large intestine. Hanging below the ileocaecal sphincter is a blind pouch
called caecum. Attached to the caecum is a twisted coiled tube, called appendix
or vermiform appendix. The open end of the caecum merges with a long tube of
the large intestine called colon, which is the beginning of the large intestine.
The colon can structurally be subdivided into the (i) ascending colon, (ii)
transverse colon, (iii) descending colon and (iv) sigmoid colon. The main
functions of the large intestine are absorption of water and formation of solid
stool (faeces), absorption of electrolytes, secretion of mucous, and absorption of
vitamins synthesized by bacteria called the colonic bacteria found in the colon.
In humans, the appendix also called vermiform appendix; or caecal appendix or

vermix is a blind ended tube connected to the caecum from which it develops
embryologically. The caecum is a pouch-like structure of the colon. The
appendix is near the junction of the small intestine and the large intestine.
VII) Rectum and Anus Rectum starts from the sigmoid colon and continues
into the anal canal which is a small canal 2.5-4 cm long. The rectum forms the
terminal part of the digestive tract and terminates at the anus. The rectum stores
the faecal material from the colon. When the rectum gets filled up and when
there is stimulation, then faeces are passed out through the anus. This process of
passing out of stool to the outside by the anus is known as defecation and is
under voluntary control. The anal canal is guarded by two muscle bands called
sphincters, (i) the internal (involuntary) sphincter and the (ii) external
(voluntary) sphincter.
Glands associated with the digestive system:-There are a number of glands in

our digestive system. Some important glands are discussed briefly here.
1. The salivary glands: In humans there are three pairs of salivary glands. These
secrete a watery fluid that contains the enzyme amylase which aids in the
digestion of polysaccharide which are complex carbohydrates into disaccharides
(simpler carbohydrates).
2. The gastric glands of the stomach: - The gastric glands are located in the
stomach. They are glandular tubules.
They produce
3. Liver:-The liver is the heaviest gland of the body. It weighs about 1.36 kg.
The liver is reddish brown in colour and is divided into four lobes of unequal
size and shape. The liver lies on the right side of the abdominal cavity beneath
the diaphragm. The liver secretes bile juice which helps in the emulsification of
fats. The bile is stored in the gall bladder from which it is released in response
to hormonal stimulus. The gall bladder is a pear shaped sac with a diameter of
7- 10 cm. It is located in the posterior surface of the liver.
4. Pancreas: - Pancreas is a leaf like gland 12-15 cm long that lies beneath the
stomach and is connected to the small intestine at the duodenum .Pancreas
secrete a mixture of fluid and digestive enzymes called pancreatic juice which
consists of pancreatic amylase (carbohydrate digesting enzyme), pancreatic
lipase (fat digesting enzyme), pancreatic trypsin (protein digesting enzyme) and
pancreatic chymotrypsin (protein digesting enzyme) etc. The Pancreas also
secretes sodium bicarbonate which increases the pH of the intestine making it
alkaline. The Pancreatic digestive enzymes act only in a medium which has an
alkaline pH. These hormones are secreted into the blood stream directly and not
into ducts. The liver has several functions. Some of the functions of liver are:
It produces bile that helps break down of fats,
It converts glucose to glycogen,
It produces urea (which is the main substance of urine,
It filters harmful substances from the blood (such as alcohol),
It stores vitamins and minerals (vitamins A, D, K and B12),
It maintains a proper level of glucose in the blood, and

EFFECT OF YOGIC PRACTICES ON DIFFERENT SYSTEMS OF HUMAN
BODY INTRODUCTION:
Yoga is a psycho-somatic-spiritual discipline for achieving union & harmony

between our mind, body and soul and the ultimate union of our individual
consciousness with the Universal consciousness. Yoga practices include
relaxation, meditation and a set of physical exercises performed with proper
synchronisation of breathing. It is holistic system to achieve physical, mental,
social and spiritual well being. Being holistic system it needs to follow by
systematic and disciplined practice of ashtang (eight-limbed) yoga described by
sage Patanjali.
With its holistic approach yoga helps in development of our total personality
Various studies indicates thatregular practice of yoga promotes good health ,its
prevent various illness and also usefull for curing sickness
Effects of yoga on CARDIO-RESPIRATORY SYSTEM
Yoga practice leads to decrease in heart rate and blood pressure:

shavasan ,yoga nidra and ,deep breathing techniques found useful in
decreasing significant decrease in oxygen consumption, heart rate and diastolic
blood pressure
Yoga improves cardio-respiratory efficiency
Yoga improves exercise tolerance: Yoga balances Autonomic nervous system:

A questioner on the Questions on yoga philosophy for 200 hours yoga
teacher training
1. What is the definition of yoga given by Patanjali?

2. What us the definition of yoga according to Bhagwat Gita?
3. What is the meaning of the Sanskrit word yoga?
4. Please write names of four Vedas?
5. Kindly name 5 Great yogis who spread yoga knowledge all over the world?
6. How many chapters are there in Patanjali yoga sutra? What are their
content and respective names?
7. What are 3 Text/scriptures on Hatha yoga?
8. Please write down four types of yoga?
9. Please tell what do you understand with Raja yoga?
10.Please name 5 yama and 5 niyama?
11.Which sentence best describes Patanjali’s definition of asana in the yoga
sutra? “STHIRAM SUKHAM ASANAM”
 A difficult and comfortable position
 A difficult and uncomfortable position
 A study and uncomfortable position
 A study and comfortable position
12.Which is the correct order of eight limbs as described by Patanjali?
 Yama,Niyama,Pranayama,Prathyahara,Asana,Dharana,Dhyana,Samadhi
 Yama,Niyama, Prathyahara,Pranayama,Asana ,Dharana,Dhyana,Samadhi
 Yama,Niyama,Asana,Pranayama,Prathyahara,Dharana,Dhyana,Samadhi
 Yama,Niyama,Asana,Pranayama,Prathyahara,
Dhyana ,Dharana, ,Samadhi
13.What is pranayama?Name two pranayama?
14.What is Hatha yoga? And its aims?Is it true Hatha means do something by
force or to become stubborn?
15.What is Bhakti yoga? Is kirtan, Chanting is part of Bhakti yoga?
16.Is it true chitta component are
 Buddhi or intellect,
 Ahamkara or ego,
 Manas or mind.
17.What are the 5 stages of chitta?name please
18.What are the causes responsible for disturbances in chitta?
19.How we can control roaming tendency of mind according to Patanjali yoga
sutra?
20.Why do we need to control mind?
21.What will happen if we are unable to control roaming tendency of mind?
22.What are three active component of kriys yoga?
23.What are 5 affection according to Patanjali yoga sutra?
24.Write down some importance of yoga in daily life?
A questioner on the Ayurveda for 200 hours yoga teacher training
1. What is the meaning of Ayurveda?

2. What are the two main purpose of Ayurveda?
3. What are Panch Mahabhuta?
4. Please select correct order of seven dhatu(seven body tissues)
 1.Rasa/Plasma 2.Rakta/Blood 3. Mamsa/Muscles 4. Med/Fat
5.Majja/Marrow 6. Asthi/Bone 7.Shukra/Semen Fluid
 1. Rasa/Plasma 2.Rakta/Blood 3. Med/Fat 4. Mamsa/Muscles
 1. Rasa/Plasma 2. Mamsa/Muscles 3. .Rakta/Blood 4. Med/Fat
5. Please write down three dosh?
6. What are major benefits of Dinacharya?
1.
A questioner on the Questions on Human anatomy for 200 hours yoga
teacher training
1. What is human cell?

2. Briefly describe why it is important to understand basic of human
anatomy for yoga yoga teaching?
3. What is digestive system? Write down 5 asana to improve digestive
system.
4. Kindly write down the name the system of following components:-
 Heart, Blood vessels (Arteries, Veins and Capillaries),
Blood.-------------------------
 Lungs, Nose, Trachea, Bronchi, Bronchioles, Alveolar sacs,
Alveoli-----------------
 Kidneys, Ureters, Urinary bladder, Urethra------------------------------------
 Alimentary Canal (Oral Cavity, Esophagus, Stomach, Small Intestine,
Large Intestine, Anus), Liver, Pancreas, Salivary glands, Teeth,
Tongue--------------------
5. Write down any two important functions of Muscular System:
6. Write down any two important functions of Respiratory System:
7. Briefly describe ,
 Muscles
 bones
 Ligaments
8. Is it true statement that “nervous system of human body is divided
broadly into two parts; Central Nervous System (CNS) and Peripheral
Nervous System (PNS)”?
9. Write down two important function of nervous system:
10.Is it true statement that “Endocrine glands are ductless glands of human
body that pour their secretions (hormones) directly into the blood”?
A questioner on the Questions onYoga Anatomy for 200 hours yoga teacher
training
1. Is it true Statement that yoga anatomy is the study of

 Koshas,Prana,Nadis,Bandhas,Chakras &Guna.
2. Which of the following are shatkarma/shatkriya?
 Neti,Dhauti,Sheetli,Basti,Nadi
shodhana,Trataka,Ujjayi,Kapalbhati,Nauli,Bhastrika.
3. Which of the following are Pranayama techniques?
 Neti,Dhauti,Sheetli,Basti,Nadi
shodhana,Trataka,Ujjayi, ,Nauli,Bhastrika.Chandra Bhedan,
4. What are five organs of action/Karmaindriyas ?
5. What are five organs of knowledge/Janaindriyas?
6. Name five prana/Panchaprana?Q
7. Write correct order of five kosha?
 AnnamayaKosha,Pranamaya , VijnamayaKosha, Manomaya
Kosha,AnandmayaKosha
 AnnamayaKosha,Pranamaya, Manomaya Kosha
VijnamayaKosha,AnandmayaKosha
 AnnamayaKosha, Manomaya ,Pranamaya ,
VijnamayaKosha,AnandmayaKosha
8. Is it true statements that
 Ida nadi=, beginning & ending on the left side of physical body refer to as
the moon energy
 Pinglanadi= beginning & ending on the right side of physical body &refer
as the sun energy
 Shusama nadi:- It is situated between Ida &Pingala Nadis& therefore
brings together the physical & mental health.
9. Which is the correct order of 7 chakaras from base(root)to head(crown)
 Swadhistnana,Manipura, ,Vishuddhi,Ajna,Sahasra, Mooladhara, Anahat
 Mooladhara,Swadhistnana,Manipura,Vishuddhi,Ajna,Sahasra, Anahat
 Mooladhara, ,Manipura,Anahat,Vishuddhi, Swadhistnana Ajna,Sahasra
 Mooladhara,Swadhistnana,Manipura,Anahat,Vishuddhi,Ajna,Sahasra
10. Name three Bandha?

A questioner on the Questions on Teaching Methodology and asana for 200
hours yoga teacher training
1. Kindly mentions some important qualities required to be a good yoga

teacher?
2. Please tell us about some basic elements of asana practice?
3. How can we join the body and mind? Briefly explain your answer?
4. What precautions you need to take before attempting adjusting some of
your students?
5. Why sequencing is important in yoga. Please tell some rules of
sequencing?
6. Kindly write down 5 standing asana names and their benefits?
7. Kindly write down 5 balancing asana names and their benefits
8. Write down some benefits of Yoga nidra?
9. Why joint opening exercises important?
10.Which is the correct counter pose to shoulder stand asana ?
 Cobra pose/Bhujangasana,
 camel pose/ustra asana,
 fish pose/Matsya asana,
 down ward facing dog pose/Adhamuka swana asana
Concept of health in yoga:
-In Sanskrit language heath is called Svasthya. ’’स्वस्मिन् तिष्ठति इति

स्वस्था:’’
It means coming to one’s own self or getting rooted in to one self is total health.
Sva means self and stha means established: To be established in self is total
health. Self has three parts body, mind and spirit. A person who’s self, mind,
and senses are harmonious and cheerful is healthy. So to be healthy is thus to
have mental, spiritual and physical peace, along with social well-being.
And as per Ayurveda health is define as: uninterrupted physical, mental,

spiritual happiness and fulfilment; a true balance of organs/systems, psyche and
spirit, and balanced and creative relationships with fellow creatures and nature
as a whole, family, friends, work, climate, ideals and customs, truth and
ourselves
समदोष: समानिश्य समधातुमल क्रिया।

प्रसन्नत्येन्द्रियमना: स्वस्था इत्ययिधीयते।
The most commonly used definition of Health is the definition given by

WHO which goes like “the state of complete physical, mental and social
well-being and not merely the absence of disease or infirmity.
As far as Yogic approach is concerned, health is considered to be integration,

harmony and balance among body, mind and soul. According to Yogic
Anatomy human body is made up from three parts
Physical Astral Causal
These three parts are further sub-classified in to five layers also known as
‘Panch Koshas’.
These are: Annamaya kosha – the physical sheath
Manomaya kosha – the mental sheath
Pranamaya kosha – the vital sheath
Vijnanamaya kosha – the intellectual or wisdom sheath
Anandamaya kosha – the blissful sheath

In order to obtain the state of complete health, all three parts need to be free
from any ailment. The causal body is taken as the innermost body of a
person. It is the source/seed of physical and astral bodies. The annamaya
kosha (the food sheath) which is very first in classification is the part of
Physical body. It says that our body is whatever food we eat. The food
reaches to every cell to provide energy and ultimately become our body.
The second sheath known as pranamaya kosha (the energy or vital sheath).
The vital sheath is composed of five pranas (life-energies) that have distinct
functions in the working of the physical body. These five vital pranas/airs
(vayus) are conjoined with the five subtle organs of action (speech, hands,
legs, organs of evacuation and procreation) which have their gross
counterparts in the physical body.
The third is manomaya kosha (the mental sheath) is exactly like the software
of a computer whereas the annamaya kosha is the hardware. It is the medium
of communicating experiences and sensations of the external world to the
intellectual sheath. (vijnanamaya kosha)
The annamaya kosha and manomaya kosha cannot work until they have the
life in the body which is provided by pranamaya kosha (the energy or vital
sheath).
Then next is vijnanamaya kosha (the intellectual or wisdom sheath) is the

reflection of radiance of soul consciousness. It comprises mind, intellect and the
ego with the five organs of perception and is responsible for all the judgmental
actions
. The innermost layer or sheath of all the koshas is the anandamaya kosha
which is the reflection of blissfulness of the soul. It is the cause of both the
subtle and gross bodies and is the result of harmony of all other sheaths.
As per the yogic perspective, a disease has been defined as the imbalance in
the sheaths that has been described above. According to the Yoga
Philosophy, the disturbance occurs in manomaya kosha (mental body) as a
result of interaction in the world. This is called Adhi.
This further leads to disturbance in pranamaya kosha (vital body) and

ultimately end up with manifesting itself in annamaya kosha (physical body).
Let us now discuss the developmental description of diseases. These
diseases have been explained in following stages:
Psychic phase or adhi:-This is the phase of mental trauma or excessive

mental & emotional disturbance. As per the ancient view, any mishappening,
whether physical or mental level is the outcome of past mental activities.
The excessive mental disturbance further leads to residual anxiety, stress,
depression etc. that are the bad emotions all this occurs in the manomaya
kasha.
Psycho-somatic phase:-The disturbance in mental and emotional system due

to bad experiences in life affects the internal functioning of body. The
outcomes include hypertension, increased respiratory rate etc. This stage of
disease is related to pranamaya kosha.
Somatic phase:-The affected internal functioning puts extra work on body’s

systems that disturbs the organ efficiency adversely. This effect on system
also affects the pranic flow in the body which is the annamaya kosha.
Organic phase or vyadhi: - The remaining effect of disturbance in the target

organ soon starts manifesting its symptoms on physical body or annamaya
kosha which is the indicator of developed disease. Examples of diseases
include coronary heart problem, asthma, thyroids etc.
POTENTIAL CAUSES OF ILL HEALTH:-
Avidya (ignorance) is the root cause of all diseases in fact it is consider as root
cause of suffering in our daily life. Avidya/ignorance causes the disease firstly
in the causal body and then it gives rise to the disease in the mind and the body.
The disease of the mind is called adhi whereas; the disease of the body is called
vyadhi.
Avidya/ignorance causes psychic or mental diseases in the form of conflicts,

frustrations, greed, egotism and other impurities. This causes reactions at
physiological level which are manifested in the form of physical diseases.
Avidya/ignorance leads to kleshas, which affects the mind. This disturbance
leads to various mental diseases (adhi). This affects smooth flow of prana in the
nadis. The blockage in the pranic flow causes imbalances in the body and all
physiological systems get affected. The malfunctioning of these bodily systems
gets reflected in the form of physical diseases (vyadhi).
Therefore, according to Yogic philosophy, adhi and vyadhi can be treated by the
methods which can help in removing ignorance (avidya) and cure causal and
astral bodies. The ashtanga yoga (Patanjali yoga sutra) represents the system of
lifestyle that consists of eight limb or steps which are successive in order.
Practice of this system right from the beginning of life keeps us healthy and
disease free.
YOGIC PRINCIPLES OF HEALTHY LIFESTYLE
Lifestyle of a person is decided by the environment, surroundings, family, and

culture, eating habits, education, financial condition and day-to-day activities. A
person is considered to be healthy when he is completely satisfied, has growth
potential, joy of living and developing harmony among all layers of life
(annamaya kosha, pranamaya kosha, manomaya kosha, vijnanmaya kosha and
anandmaya kosha). A healthy lifestyle mean how one lives, works, enjoys, and
spends his/her time more constructively, happily and positively or deals with
situations of life in a manner which does not interfere with normal functions of
life.
Our ancient scriptures such as Vedas, Upanishads, Yoga Sutra, Bhagwat Gita
etc provides valuable wisdoms to live a healthy and meaning full
lifestyle .Among above mention scriptures Patanjali yoga sutra’s . Ashtanga
yoga principal provides solid techniques to attain holistic health and to live a
balanced meaningful lifestyle.
The Ashtanga Yoga consists of yama, niyama, asana, pranayama, pratyahara

dharana, dhyana and Samadhi – These principles of ashtanga yoga are often
considered as pillars of yoga which are applicable even today. No matter if your
purpose of yoga is to attain Samadhi or live a balanced meaning full life. You
will find these principals useful in your search for healthy and holistic lifestyle.
The yogic principles of healthy & holistic lifestyle have been categorised as:
Ahara (Food):- This principal related to individual’s eating habits. In yogic

practice/sadhana, the ideal food is called ‘mitahara’. Mitahara means moderate
Diet (Mita=Moderate Ahara =Diet)
It refers to proper quality, proper quantity of food and proper mental set-up of
an individual.
According to Yoga the stomach should never be completely filled with food.
Rather, the one fourth part of stomach should be kept empty. Food should be
taken with a sense of dharma (duty), jnana (knowledge) and vairagya
(detachment). According to Yogic scriptures, there are three types of foods that
we eat, which are explained below:
Sattavic food:-This food is easily digestible. This is naturally grown, easy to

digest and gives energy. The sattavic food includes milk, milk products such as
curd, cheese etc. fruits, dried fruits, vegetables of the season, cereals, sprouts,
pulses, honey, jaggery, sugarcane, natural and unprocessed sugar and oil.
Rajasic food : This kid of food is essential for physically active people and is
heavy to digestion .it includes overly spicy or hot food ,coffee, fizzy soft drinks,
cake, pastries, tea, sugary foods and too much chocolate etc These foods items
gives us instant energy but ultimately we experience a low or increased stress.
Too much eating rajasic diet destroys the mind-body balance. We only satisfied
our tongue (taste) over nutrient value of food.
Tamasic food:-: These are nerve stimulating. They are consists of dead food
such as meat, fish, poultry, eggs, stale food, processed food full of chemical
additives, take away fast foods, reheated food, wines and liquor, tobacco,
cigarettes and drugs of addiction. They are usually unnatural in state. Stale,
frozen, canned foods; etc. This type of food disturbs the balance of nerves.
One should always eat for survival and for that purpose three-fourth stomach
part filled with food is sufficient. Over eating leads to over burdening the
digestive system and ultimately decreases its working efficiency. Besides,
locally grown (natively) food should be eaten. Yogic approach puts emphasis on
how and when to eat. One should never drink too much water with food. A
person should never eat when agitated, disturbed, stressed or worried. This is
the reason why yoga puts stress on proper mental set-up for food intake. The
timings for taking meals also should be fixed as far as possible.
Vihara (Recreation):- It refers to such activities that are joyful, relaxing and
creative in nature. These are the recreational activities one involves in spare
time. This principle of healthy living gives immense importance to such
activities. These may include painting, dancing, pottery, drawing, and singing,
gardening or playing. The activity should be based on the interest of the
individual. Then only a person can enjoy it fully. A person should be
encouraged to perform creative activities like drawing, painting, singing or any
other activity which would help in regulating and controlling the emotions in
the long-run. A person must learn the art of conscious relaxation and should
discipline himself/herself. The relaxation includes sleep also. Sleep is a
conscious relaxation. Mind should be calm and quiet for a good sleep.
Achara (Conduct):- These include the right habits, right attitude and
behaviour with oneself and others. The yogic life style expects that a person
would develop good habits and exercise self-discipline and self control in his
life. It has been seen that most of the times external difficulties are caused by
the inappropriate action in life and can be fixed only with his good conduct.
Yama and niyama are the systematic procedures that can improve one’s
personal and social conduct. This principle says that an individual need to be
disciplined to self and the society to lead a happy life. This procedure makes a
person well-organised. Once these two parts of Ashtanga yoga are internalised,
a person can lead a happy life.
Vichara (Thinking):- In this principle, emphasis is laid on the importance of

thinking. We have heard a lot about the value of positive thinking. As per yogic
practices, our way of thinking is very important in achieving happiness in our
lives. Our thoughts are very powerful. As per the law of attraction, whatever is
happening in present with us is because we have thought about it, consciously
or subconsciously, in past. And whatever we are thinking now, will decide our
future. Everything happens with us, whether good or bad, is because of our
mental set of attitude. We create our own world, good or bad, by means of our
own thought process. In order to lead a happy life, one’s thoughts should be
disciplined, proper and channelized in the right direction. For this, things should
be seen in the right perspective and integrated accordingly. A right perspective
brings clarity and positivity in thoughts which brings optimism and courage to
face the problems and the individual thus does not get unreasonably frightened
and disturbed. Yogic exercises help in controlling the vrittis (modification of
thoughts) of the mind and thereby giving positive direction to the negative
thoughts. The seventh limb of Ashtanga yoga which is Dhyana, when practiced,
helps in control of mental aspects of life
Vyavahara (Behaviour):-Vyayahara is considered as our conduct towards

others. Yoga, in various texts, has prescribed how to behave with others. In this
context, Karma yoga (of the Bhagavad Gita) and Kriyayoga (of Maharishi
Patanjali) are very relevant. The Bhagavad Gita propounds that actions must be
performed with a series of detachment and duty. Patanjali emphasises on tapa,
swadhyaya and ishwarpranidhana. There should be regularity and detachment
while doing the things in day-to-day life. The person’s behaviour or practical
life or action is the result of his internal thoughts. The person should make
friends with happy people; behave compassionately with sad or unhappy
people; be happy with the Yoga and Health virtuous people and show
indifference towards the evil persons.
STRESS MANAGEMENT THROUGH YOGA
Stress and Its Management: what is stress? Stress is the demand of effort
required for an activity or event. It is a kind of load put on or taken by an
individual against certain events. The stress can be physical or mental. It is
called physical stress when physical activity is done. And when mental activity
is done, it is called mental stress. However, stress is considered to be bad for our
health. Indeed, if certain task is to be carried out then its optimal level is
required. Stress starts creating problems when it reaches out of required limit
and lasts for a long time. Though, the technological advancement is at its peak
these days, unfortunately, they have affected the mental peace and health of the
individual. The urban life is more stressful in comparison to rural area. High
competitiveness, unfavourable environment, polluted atmosphere, bad eating
habits, intolerance among people is some of the contributing factors for such
stressful environment.
Acharya Shri Ram Sharma has classified stress into three types:
Physical stress: - It refers to the muscular tension due to physical work.

Excessive workload keeps the muscles tense and lack of rest leads to injury to
muscles such as strain. Even, physical work beyond capacity may immediately
harm our body.
Mental stress:-Excessive mental activity may lead to certain mental stress.

These activities may include academic study, restless office work etc.
Emotional stress:-Disturbance in relationship with family members and in

society causes inappropriate emotional reactions. A constant disturbance in the
relationship creates a stressful environment which ultimately leads to various
diseases such as diabetes, hypertension, thyroid hyperactivity/ hypoactivity etc.
‘Yogaschittavrittinirodhah’.
The shloka given by Maharishi Patanjali in his first ever organised and
systematic Yoga Practice text ‘Yoga Sutra’ gives very first preference to our
mind. The mind should be free from any kind of mental modification. For this
purpose, Patanjali had prescribed the ‘Ashtanga Yoga’ which has eight limbs or
parts to eradicate all our pain and sorrow. ‘Pranayama, Pratyahaar, Dharna and
Dhyana’ are specifically structured for mental cleanliness and calmness. Some
of the activities that are prescribed for stress management are as follows:
Shatkarma This yogic practice includes the procedure for purification of the
body. There are six different techniques for body cleansing.
These are: Neti – Nasal wash
Dhauti – Cleaning of the digestive tract
Nauli – Intestinal cleansing
Basti – cleaning of colon
Kapalabhati - Skull polishing
Trataka – method of meditation that involve staring at a particular point.
Asanas ‘Sthir sukham asanma’ means ability to sit in a position for extended
period with ease. There are various kinds of asanas. Some are performed seated,
some standing and even some lying. All the asanas are done with a purpose
such as Bhujangasana is performed to remove back pain and strengthen the
spine; Vajrasana is executed to improve the ability of digestive system.
Meditative exercises can only be performed when asanas have been practiced
properly.
Pranayama Pranayama refers to control of breath. Prana means breath and

ayama means restrain or control. Practising pranayama brings our mental
activity under control and thereby masters our body and mind complex in a
complete way. For example: it is often suggested to count up to ten and take
deep breath in between whenever you feel angry. In a matter of moment, you
feel calm and controlled and there will be a clear change in your mental state.
There are various kinds of pranayama techniques. Some of these are: Deep
yogic breathing Intercostals breathing Clavicular breathing Diaphragmatic
breathing Shunyaka Puraka Kumbhaka Rechaka Anuloma-viloma
Yogic Dietary Consideration In the first yogic principle of healthy living

‘Ahara’, it was described that the right mental set to prepare and eat food is of
utmost importance. Our digestive system gets affected by our emotions.
Therefore, emotions like fear, anger, stress etc. have disturbing effects on the
digestive system which ultimately decrease its efficiency to utilise the food
eaten. The Sattavic diet, gives due importance to vegetarian food because of the
principle of non-injury. It has also been proved that low-protein, non-flesh diet
provides more endurance. We need to remember some points for yogic diet
consideration: The food should be taken with calm and quiet mind and in slow
and attentive manner. Purely vegetarian food should be taken to maintain the
efficiency of the digestive system.
The food should be chewed properly before swallowing.
Water should be avoided /minimise during meal. The stomach should be filled
half with solid food and one fourth with water. Remaining one fourth should be
kept empty. The empty space is left for the air which is also considered
important for food
Yoga is not only meant for physical or mental exercises. It is a philosophy of

living meaning full holistic life. – According to Patanjali yoga sutra one of the
main causes of all our pain and sorrow is Avidya (Ignorance) – lack of
awareness. Ignorance about importance of living and purpose of life.
Due to ignorance at various levels our lifestyle has become bad and we are
facing various kinds of health issues. And these issues are not restricted to
physical (high blood pressure, diabetes, arthritis, obesity etc.) only. Rather,
these consist of mental issues (such as anxiety, stress, depression, lack of
confidence etc.) and social issues (such as crime, homicide, rape etc.) as well.
Health of an individuals have a direct effects on health of a society and

ultimately the health of the nation .An individual health is related with
individual way of living, so the root cause of the entire problem is our lifestyle,
our beliefs, our values and these can be termed as our life philosophy. Yoga
which usually people consider for spiritual purpose now has been accepted as a
science of health. Practising yoga does not imply prevention and treatment of
diseases but leads one to achieve positive health. Yoga helps in positive health
because: it can help in prevention of diseases by
Yoga practices strengthening the immune system of human body.
Yogic practices have curative value for various diseases as well
Yoga is a medium to bring harmony between mind and body
Yogic exercises are helpful in regulation of mental modification that helps in

keeping a control on hyperactive state of mind and further helps in emotion
regulation
It has been scientifically proven that yogic practices can effectively manage the
psychiatric and neurological disorders
Yogic practices reduce anxiety, insecurity and improve overall mental health.
Scientific facts are also available for positive effect of yogic exercises
(Dhyana) on calmness, concentration, focus and relaxation of mind;
shatkriyas/shatkarm in yoga is an exercise of cleaning organs and systems of the
body by removing the toxins that may have harmful effect Yogasanas are also
useful as corrective measure for certain postural deformities such as sclerosis,
lordosis, stoop neck, knock knee etc.; and yogasanas also help to improve
flexibility of the muscles.
Stress Management
● Have a clear picture of life’s goal and meaning of life; develop positive
attitude
● Nurture faith dimensions; look at the bright side of life
● Develop caring relationship
● Restrictive positive environment
● Learn to say “no” when it is beyond your ability
● Bring variety in daily living/routine
● Have adequate sleep, rest, exercise, diet
● Relax, have a vacation
● be cheerful, laugh, smile, have a sense of honour
● Think that you are the unique person in this world
● Love and respect self. Think that you are the unique person in this world
● Observe thought patterns for few minutes daily (Self analysis and find the real
cause to negative feeling)
● Practice meditation for some time daily.
SEVEN SIMPLE IDEAS TO BE HEALTHY

i) Having a Purpose in Life: The absence of a purpose in life leads to
alcoholism, drug dependence, suicide, and depression.
ii) Maintaining Positive Attitudes: If you keep a journal for one week, of
all your attitudes towards life, you will become aware of how much you
pollute the environment with your negative attitudes. Then you can
employ. ‘Thought stoppage’ and activate your warrior. It is good to write
all your negative attitudes on the left side of the journal, and the positive
on the right. Keep up the journal writing until the positive attitudes are
predominant and a part of your thinking process.
iii) Using one’s abilities fully: This mean saying yes to new ventures, trying
new things stepping out, being ready to take a risk. Learn and do, be
creative and you will amaze yourself at how many abilities you really
have.
iv) Having the will to be whole and healthy: This is important as if you
programme yourself to be sick, you will be sick. Constantly telling
yourself you are not strong, you catch colds easily, or you are allergic to
this and that, will maintain your body in ill health. Activate your warrior,
and listen to positive programming and you will reach a high level of
wellness.
v) Being adaptable: We live in a world experience the greatest change in
history. If we stay stuck like old cement, we will crack and break from
the winds of change. It is better to be flexible and adapt to the wind like
the reeds and the swaying bamboos. We need to have lots of ‘give’.
vi) Co-operating with other people: This leads to harmony and greater
achievement of peace and prosperity.
vii) Accepting responsibility for one’s thought and action: It is so easy to
blame others, but it is a sign of maturity to see that all your thoughts,
feelings, words and actions are under your control. Take self
responsibility and to be a power for good in the world.
Dietary Guidelines for yoga students.
What should I eat? This is very common question in the mind of beginner yoga
students & equally important too. As many of us practicing yoga for health
point of view so it is natural to know what we should eat, when to eat, how to
eat? Etc. Today I would like to share some thoughts on Dietary Guidelines for
yoga students. It will be helpful to reap maximum benefits of their yoga practice
& as well as enhance their yoga practice.
Here I am not discussing about vegetarian –non vegetarian diet. I am simple

suggestion some basic guidelines for proper eating habits. Here I would like to
make it clear that vegetarian diet is help full to optimism benefits of yoga at
various levels (physical, mental, emotional and spiritual) however it is not pre
requisite for beginning yoga practice. But I have seen many of my students
who give preference to vegetarian diet now.
Today I am sharing some of the basic principles of eating .It seems funny but it
is true also many of us do not eat their meal properly. I was one of them. I used
to read and eat same time or watching TV and consuming my meal same time. I
also have bad habit to eat very fast. But now I have changed it and have seen
good result in my practice. So I am sharing few dietary guidelines with you.
Company: - If possible try to dine either alone or with people you genuinely
like. Negative thoughts /emotions are not good while eating. Even the negative
thoughts of cook while cooking OR with who you are eating can affect your
digestion. . Your thoughts can be influenced by negative minded people so
avoid those people company while eating If you are stressed or have anger do
not eat at that particular moment/condition.
Atmosphere: To enhance your eating experiences eat in quiet atmosphere; it

really affects your digestion process and mood. Always eat in sitting position
and avoid watching TV, reading or talking while chewing your meal. Try to pay
attention on what you are eating and enjoy it.
Speed: - Do not eat too fast or too slow. Give enough time yourself for chewing
food & to mix saliva properly .Also enjoy the process of eating. Do not over
eat .Leave one third to one quarter of your stomach empty to aid digestion.
Avoid taking another meal unless previous meal has been digested.
Timing: - Eat at the same time every day. It optimized digestion process as
body biological clock adjusts accordingly. It is one of the difficult points I am
facing due to my kids and family routine.
If you have class or practice in the evening kindly provide 3 to 4 hour gap
between your meal and practice.
Water:-You can have few sip of water during meal. Avoid taking chilled water
as it slow down digestive fire. Room temperature water is fine. Avoid any soft
drinks during your meal.
Rest:-Do not rush for another activity just after finishing your meal take a few
minutes to sit quietly after eating. Say thanks to nature to provide you healthy
food and the person cooking food for you. Lunch time you need to take rest
after meal and after dinner you need to talk walk to digest food properly.
Six tastes: - Ayurveda (an ancient system of Indian medicine) recommend

eating all six tastes every day-sweet.sour, salty, pungent, bitter, and astringent –
add these tastes in your food.
Choose Local harvest:- Eat fresh food according to season with full of prana
(energy).Try to buy local grown food as they have same air,water,sun, nutrients
and sun light that you grow up. It also supports local economy and farmers.
Frozen food or packed food (junk food) need to be avoided as they do not have
any prana (energy) value.
Heating/left over: -
Avoid over heating/ re heating food. Reheating foods changes its quality and
minimize nutritional value of food. Avoid leftover food also, as it develops
Tamasic gunas. Cook only how much you can eat. Do not cook too much.
Avoid wasting food.
Yogurt, lassi, buttermilk etc should be avoided in the night time.
Water:-You can have few sip of water during meal. Avoid taking chilled water
as it slow down digestive fire. Room temperature water is fine. Avoid any soft
drinks during your meal

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Rajendra Pandey (Yoga teacher)

Yoga philosophy: - Page 1-29

 Meaning, definition of yoga according to various sources mention in ancient scriptures

Yogic anatomy of subtle energies: Page 1-11

Basic Sanskrit and mantra chanting:- Page 1-4

Teaching Methodology:- Page 1-34

1. Basic requirements for a yoga teacher

Human Anatomy and physiology:- Page 1-39

Significance of Anatomy and Physiology in Yoga teacher Training

System of human body:-

EFFECT OF YOGIC PRACTICES ON DIFFERENT SYSTEMS OF HUMAN BODY INTRODUCTION:

An introduction of Ayurveda & its association with yoga: - Page 1-11

1. Meaning and purpose of Ayurveda.

Pranayama: - - Page 1-17

Meditation: - Regular practice of meditation brings tremendous health benefits. Various

The Joint opening series/Pawanmuktasana

PRONE LINE POSE

 Study of Sun-salutations and its variations

6:45 to 7:45 Meditation

8:00 to 9:30 Asana practice

9:30 to 10:30 Breakfast

11:00 to 12:00 Philosophy/Teaching methodology/Ayurveda

12:00 to 1:00 self study

1:00 to 2:00 Lunch

2:00 to 3:00 Rest

3:00 to 4:00 Mantra chanting/yoga anatomy/Human Anatomy

4:00 Tea break

4:30 to 6:00 Asana Practice

6:00 to 7:00 Pranayama and meditation

10:00 Lights off

According to Patanjali yoga sutra

Patañjali defines Yoga in his second aphorism –

Another important scripture known as YogaVāsiṣṭha a define Yoga as a skilful

'manaḥ praśamanopāyaḥ Yoga ityabhidhīyate' – Yoga Vasistha – 3.9.32

As per Bhagwat Gita

YogahKarmasuKausalam- Gita 2.50

Yoga can be understand as a process of elevating human qualities , eliminating animal

Yoga can also be defined as a state-(equanimity of mind)

In Bhagwatgita Lord Krishna says to Arjun

On the other hand Kathopanisad explain Yoga.

Origin and History of development of Yoga

The history of Yoga is divided into five categories:

The Rig-Veda is a collection of hymns that are in praise of a higher power.

Yajur Veda:-knowledge of Yajña

Sāma Veda:-Knowledge of chants

Atharva Veda: - knowledge of worldly affairs

In the modern period, yoga and its teachings trave-

as H. R. Nagendra and R. Nagarathna of S-VYASA

Brief description of some yogic text

Text/scriptures on Hatha yoga:-

Concept of Yoga in Bhagwat Gita

C. Love: Dedicate your action in devotion to God.

These 8 steps are

Yama (restraints/social code of conduct)

Niyama(observations /personal code of conduct)

Asana (Posture/physical discipline)

Pranayama (Breath regulation/Discipline of breath)

Prathyahara (withdrawal of senses from their subject/sensual discipline)

Dharana (Holding mind in a given subject/concentration)