1st Sem Yoga Exam - Study Material PDF

NMKRV COLLEGE FOR WOMEN 1st Sem YOGA Exam- 2024-25 REFERENCE MATERIAL Introduction to Yoga Yoga is a profound science of holistic living that integrates body, mind, and spirit. It is rooted in ancient Indian philosophy and offers practica...

NMKRV COLLEGE FOR WOMEN 1st Sem YOGA Exam- 2024-25 REFERENCE MATERIAL Introduction to Yoga Yoga is a profound science of holistic living that integrates body, mind, and spirit. It is rooted in ancient Indian philosophy and offers practical tools for personal development, stress management, and spiritual growth. The word 'Yoga' originates from the Sanskrit root 'Yuj', meaning 'to unite' or 'to join'. The ultimate goal of Yoga is self-realization, leading to enlightenment or union with the divine. Definition of yoga ? Yoga can be defined in many ways, Every one has their own meaning to Yoga A general meaning of yoga: 'Yujyate anena iti yogahaa’ Which means Joining of our soul (Aatma) to the Paramatma. Yogadhyaksha, - Shiva Yogacharya - Krishna Yoga Pravartaka – Hiranyagarbha or Pathanjali Important Concepts Annamaya Kosha Annamaya Kosha is the physical body or the 'food sheath' in yogic philosophy. It is nourished by food (Ahara) and represents the grossest level of human existence among the Pancha Koshas. These five sheaths are Annamaya, Pranamaya, Manomaya, Vijnanamaya, and Anandamaya Koshas, forming the basis of holistic understanding in Yoga. Definitions of Yoga According to Patanjali Yoga Sutras, Yoga is defined as 'Yoga Chitta Vritti Nirodhah', which means the cessation of mental fluctuations. Other definitions include: 1. 'Yujyate Anena Iti Yogaha' - That which joins is Yoga. 2. 'Manaha Prashamanopaya Yogaha' - Yoga is a tool for calming the mind. 3. 'Yogaha Karmasu Kaushalam' - Yoga is skill in action. Asanas Asanas are the physical postures of Yoga designed to improve flexibility, strength, and balance. Examples include: 1. Tadasana (Mountain Pose) - Straight standing position. 2. Garudasana (Eagle Pose) - Inspired by a bird's form. Shat Karmas The Shat Karmas are six cleansing techniques essential for purifying the body and mind. They include: 1. Neti (Nasal cleansing) 2. Dhauti (Stomach cleansing) 3. Basti (Colon cleansing) 4. Nauli (Abdominal churning) 5. Kapalabhati (Skull-shining breath) 6. Trataka (Concentrated gazing). Seven Chakras and Pancha Pranas The seven chakras are energy centers within the body: 1. Muladhara (Root) 2. Svadhisthana (Sacral) 3. Manipura (Solar Plexus) 4. Anahata (Heart) 5. Vishuddha (Throat) 6. Ajna (Third Eye) 7. Sahasrara (Crown). The Pancha Pranas are life forces: Prana, Apana, Vyana, Udana, and Samana. The Four Vedas and Sapta Rishis The four Vedas are the foundational texts of Indian philosophy: 1. Rigveda 2. Yajurveda 3. Samaveda 4. Atharvaveda. There are namely 108 Upanishads. The Sapta Rishis (Seven Sages) include: Kashyapa, Atri, Bharadvaja, Vishwamitra, Gautama, Jamadagni, and Vasishta. Yoga provides a path to self-awareness, physical health, and spiritual enlightenment. By understanding its principles and practicing regularly, individuals can achieve a balanced and harmonious life. Yama and Niyama Yama and Niyama are the ethical foundations of Yoga, serving as the first two limbs in Patanjali’s Ashtanga Yoga. Yama (Restraints): 1. Ahimsa: Non-violence in thought, word, and deed. 2. Satya: Truthfulness and honesty. 3. Asteya: Non-stealing. 4. Brahmacharya: Control of senses and celibacy. 5. Aparigraha: Non-possessiveness or non-greed. Niyama (Observances): 1. Shaucha: Purity of body and mind. 2. Santosha: Contentment and gratitude. 3. Tapas: Discipline and perseverance. 4. Svadhyaya: Self-study and introspection. 5. Ishvarapranidhana: Surrender to the divine will. The Eight Limbs of Yoga The Eight Limbs of Yoga, known as Ashtanga Yoga, outline the spiritual journey in Yoga: 1. Yama: Ethical principles. 2. Niyama: Personal observances. 3. Asana: Physical postures. 4. Pranayama: Control of breath. 5. Pratyahara: Withdrawal of senses. 6. Dharana: Concentration on a single point. 7. Dhyana: Meditation. 8. Samadhi: State of blissful absorption or enlightenment. Trigunas (Three Gunas) Trigunas are the fundamental qualities of nature according to Samkhya philosophy: 1. Sattva: The quality of purity, harmony, and lightness. 2. Rajas: The quality of activity, passion, and movement. 3. Tamas: The quality of inertia, darkness, and heaviness. Pancha Bhutas (Five Elements) The Pancha Bhutas are the building blocks of the physical universe: 1. Prithvi (Earth): Represents solidity and stability. 2. Apas (Water): Represents fluidity and adaptability. 3. Agni (Fire): Represents transformation and energy. 4. Vayu (Air): Represents movement and dynamism. 5. Akasha (Ether): Represents space and expansiveness. Benefits of Yoga Yoga offers a wide range of physical, mental, and spiritual benefits, including: 1. Improved flexibility, strength, and posture. 2. Enhanced respiratory and cardiovascular health. 3. Reduction of stress and anxiety. 4. Improved focus and concentration. 5. Better emotional regulation and self-awareness. 6. Increased spiritual connection and self-realization. Encouragement for Yoga Practice Yoga is not merely a physical exercise but a journey toward self-discovery and inner peace. It is a lifelong practice that can adapt to the needs and capabilities of each individual. By committing to regular practice, you can unlock your potential and experience a fulfilling and balanced life. Antaranga Sadhana (Inner Practices) Antaranga Sadhana refers to the inner practices in Yoga, focusing on the mind and spirit. These include: 1. Dharana: Concentration on a specific object or thought. 2. Dhyana: Meditation for mental clarity and peace. 3. Samadhi: Deep absorption and unity with the self. Place of Prana Prana, or life force, is located throughout the body but is concentrated in specific areas depending on its function: 1. Stomach: Samana prana manages digestion and assimilation. 2. Heart: Prana vayu governs the heart and respiratory system. 3. Head: Udana prana facilitates higher thinking and consciousness. Detailed Explanation of Pancha Pranas The Pancha Pranas are vital life forces in the body: 1. Prana: Governs respiration and heart function. 2. Apana: Controls elimination and reproductive functions. 3. Vyana: Distributes energy throughout the body. 4. Udana: Facilitates upward motion, speech, and growth. 5. Samana: Regulates digestion and metabolic processes. Sapta Rishis (Seven Sages) The Sapta Rishis are revered sages in Indian tradition: 1. Kashyapa: Father of humanity. 2. Atri: Associated with wisdom and knowledge. 3. Bharadvaja: Proponent of health and medicine. 4. Vishwamitra: Known for his contributions to the Rigveda. 5. Gautama: Philosopher and teacher. 6. Jamadagni: Renowned for his spiritual discipline. 7. Vasishta: Embodiment of wisdom and stability. Nastika Darshanas (Non-theistic Philosophies) Nastika Darshanas are schools of thought that do not accept the authority of the Vedas: 1. Charvaka: Materialistic and hedonistic philosophy. 2. Buddhism: Emphasizes the Four Noble Truths and Eightfold Path. 3. Jainism: Focuses on non-violence and self-discipline. The Legacy of Yoga - The Origins and Evolution Yoga, an ancient practice rooted in India, has achieved worldwide prominence owing to its holistic benefits. Combining physical postures, breath control, meditation, and ethical principles, yoga enhances physical fitness, mental clarity, stress reduction, and spiritual growth. It gained traction in the West through influential figures and its resonance with modern lifestyles, offering solace amid hectic routines. Yoga’s significance transcends borders and cultures, fostering unity in its pursuit of well being. Its principles of mindfulness, compassion, and self-awareness promote mental peace and emotional equilibrium. International Yoga Day and global events showcase its impact. Ancient Origins of Yoga The ancient origins of yoga can be traced back thousands of years to the Indus Valley Civilization, which thrived in the region that is now modern-day India and Pakistan from approximately 3300 to 1300 BCE. While the exact details are shrouded in the mists of time, archaeological evidence suggests that the roots of yoga began to take shape during this ancient civilization. Yoga’s evolution continued through the Vedic period (around 1500 to 500 BCE), during which sacred texts called the Vedas were composed. These texts contain hymns, rituals, and philosophical teachings that laid the groundwork for yogic thought. The Upanishads, a later body of texts, delved deeper into spiritual concepts and meditation practices, further shaping the path of yoga. It was in the subsequent centuries that renowned texts like the “Yoga Sutras” of Patanjali consolidated various yogic practices into a systematic framework. This foundational text outlined the Eight Limbs of Yoga, providing a comprehensive guide to ethical, physical, mental, and spiritual growth. Philosophical Foundation of Yoga: The philosophical foundations of yoga are rooted in ancient Indian thought and encompass a profound understanding of human existence, consciousness, and the nature of reality. Central to these foundations are several key philosophical systems that have shaped the principles and practices of yoga. 1. Vedanta: Vedanta philosophy explores the nature of reality and the relationship between the individual soul (Atman) and the ultimate reality (Brahman). This school of thought emphasizes self- realization and the unity of all beings. 2. Samkhya: Samkhya philosophy provides a conceptual framework for understanding the universe through the analysis of twenty-five fundamental principles (tattvas). It examines the duality between the physical world and the eternal self (Purusha). 3. Yoga: The philosophy of yoga, as outlined in Patanjali’s “Yoga Sutras,” focuses on the control of the mind and senses. It presents the Eight Limbs of Yoga, which include ethical principles (yamas and niyamas), postures (asanas), breath control (pranayama), and meditation, aiming for self-realization and liberation (moksha). 4. Bhakti: Bhakti philosophy emphasizes devotion and love for a higher power, cultivating a sense of surrender and humility. It sees the path of love and devotion as a means to unite with the divine. 5. Karma: Karma philosophy revolves around the law of cause and effect. It highlights the importance of right action, selfless service, and the notion that our actions shape our present and future experiences. These philosophical systems provide the theoretical underpinning for yogic practices, guiding individuals toward self-realization, inner peace, and a deeper understanding of existence. Classical Period of Yoga The Classical Period of Yoga refers to a historical phase during which the principles, practices, and philosophies of yoga were systematically organized and refined. This era is marked by the codification of yogic ideas into comprehensive frameworks that laid the foundation for various yoga traditions as we know them today. One of the key texts that emerged during the Classical Period is Patanjali’s “Yoga Sutras.” Compiled around 200-400 CE, this seminal work outlines the Eight Limbs of Yoga, providing a systematic guide to ethical behavior, physical postures, breath control, sense withdrawal, concentration, meditation, and ultimate liberation. Patanjali’s Yoga Sutras remain a central reference for understanding the path of yoga and its multifaceted nature. During this period, several other classical texts also contributed to the development of yogic thought. The Bhagavad Gita, a part of the Indian epic Mahabharata, explores different paths of yoga, emphasizing devotion (bhakti), selfless action (karma), and knowledge (jnana). Hatha Yoga, which focuses on physical postures (asanas), breath control (pranayama), and energy channeling (nadis), began to gain prominence during this era. Texts like the “Hatha Yoga Pradipika” and the “Gheranda Samhita” were composed, detailing practices for physical purification and spiritual evolution. The Classical Period of Yoga represents a consolidation of earlier philosophical ideas and practices into more structured systems. It laid the groundwork for various yoga schools and traditions that would evolve over the centuries, while also emphasizing the ultimate goal of yoga: self-realization and liberation (moksha). This period’s contributions continue to influence modern yoga practices and philosophies, showcasing the enduring relevance of these ancient teachings. Evolution and Adaptation The evolution and adaptation of yoga over the centuries have been characterized by the assimilation of diverse philosophical, cultural, and geographical influences, resulting in a rich tapestry of practices and traditions. Historical Evolution Yoga’s evolution can be traced from its ancient roots in the Indus Valley and Vedic periods to its systematic codification in texts like Patanjali’s “Yoga Sutras.” During the Medieval Period, various schools of yoga emerged, each emphasizing distinct paths to spiritual realization. Hatha Yoga gained prominence with its focus on physical postures and breath control. Bhakti, Jnana, Karma, and Raja Yoga developed as paths to self-realization. Diverse Traditions Today, yoga encompasses a wide range of traditions and styles, from traditional Hatha and Raja Yoga to more contemporary forms like Vinyasa, Ashtanga, and Bikram Yoga. Each tradition caters to different needs and preferences, making yoga adaptable to diverse lifestyles. yoga’s evolution and adaptation reflect its timeless and universal appeal. As it continues to embrace new ideas and contexts, yoga remains a versatile and inclusive practice that enriches lives across the globe. Its ability to bridge ancient wisdom with modern needs highlights its enduring significance. Yoga in Modern India Yoga in modern India has experienced a resurgence in popularity and has evolved in various ways since its ancient origins. While yoga has been practiced for thousands of years in India, its significance and practice have transformed in response to social, cultural, and global influences. Here are some key aspects of yoga in modern India: 1. Global Popularity: Yoga gained immense popularity internationally during the 20th and 21st centuries. Modern Indian yoga teachers and gurus played a significant role in spreading yoga to the West and other parts of the world. This global interest has led to a greater appreciation for yoga within India as well. 2. Health and Wellness: In modern India, yoga is often associated with physical health and wellbeing. Many people practice yoga as a form of exercise, focusing on its physical postures (asanas) and breathing techniques (pranayama) to improve flexibility, strength, and overall fitness. This trend is also influenced by the increasing awareness of the importance of maintaining a healthy lifestyle. 3. Yoga Studios and Retreats: Yoga studios, wellness centers, and retreats have sprung up across urban areas in India. These spaces offer a variety of yoga classes, workshops, and events catering to different levels and styles of practice. Some of these centers also incorporate Ayurveda (traditional Indian medicine) and meditation practices. 4. Integration into Daily Life: Yoga philosophy emphasizes not only physical postures but also mental and spiritual well-being. In modern India, there’s a growing recognition of the need to balance the demands of a fast-paced lifestyle with mindfulness and stress reduction techniques that yoga offers. Impact on Health and Well-being The practice of yoga in modern India has had a significant impact on health and well-being, addressing physical, mental, and emotional aspects. Here’s how: 1. Physical Fitness: Yoga’s emphasis on asanas (postures) promotes flexibility, strength, and balance. Regular practice can improve muscular tone, joint health, and overall physical conditioning. 2. Stress Reduction: Yoga incorporates relaxation techniques, deep breathing, and meditation, which help reduce stress, anxiety, and promote mental clarity. 3. Mental Health: The mind-body connection in yoga enhances mental well-being. Mindfulness and meditation practices can alleviate symptoms of depression, enhance emotional resilience, and improve overall mental health. 4. Flexibility and Mobility: Yoga’s focus on stretching and elongating muscles increases joint range of motion, preventing injuries and improving mobility, particularly beneficial as people age. 5. Pain Management: Yoga can alleviate chronic pain conditions such as lower back pain, arthritis, and migraines through gentle movement, relaxation, and improved body awareness. Principle and prerequisite for Aasan One can practice asana 3-4 hrs after- solid food, 1 hrs after- liquid or juices and ½ hr after- water. Advanced asana should always be performed with a clear bowel. Avoid any kind of jerky movement or outside pressure which may lead to injury. During asana, wearing loose and comfortable clothes is very much necessary for energy flow. In acute disease or any abnormal pain avoid asana. Females should not practice any advanced asana during the 3 days menstrual period. During pregnancy any asana which increase abdominal pressure must be avoided Before taking particular pursuit of asana one should be clear with objective. Asana should be performed in very slow and rhythmic manner Yoga’s journey spans millennia, originating in ancient India as a spiritual and meditative practice. Rooted in Hindu and later Buddhist traditions, yoga evolved through various schools of thought, emphasizing self-realization and transcending the limitations of the physical world. Over centuries, yoga’s teachings were passed down orally and through texts like the Yoga Sutras. In the late 19th and 20th centuries, yoga gained attention globally, facilitated by Indian gurus who introduced it to the West. It transformed from a niche practice into a diverse, widely embraced phenomenon, emphasizing physical fitness, stress reduction, and holistic well- being. Today, yoga is a global cultural and wellness phenomenon, celebrated for its ancient wisdom adapted to modern lifestyles. Pancha Bhuta (Sanskrit: ; pañca bhūta), five elements, is a group of five basic elements, which is the basis of all cosmic creation. These elements are: Prithvi (Sanskrit: :, Earth), Apas (Sanskrit: , Water), Agni (Sanskrit: , Fire), Vayu (Sanskrit: :, Air), Akasha (Sanskrit: ). In Ayurveda and Indian philosophy, the human body is made of these five elements. Bhuta (Element) Human Body Component Associated Finger Associated consort Characteristic principle Sense Organs / Karmendriyas Akasha (Aether) Aether Thumb Prithvi Sound Ears Vayu (Air) Air Index Finger Bharati Touch Skin Agni (Fire) Fire Middle finger Svaha Sight Eyes Apas (Water) Water Ring finger Varuni Taste Tongue Prithvi (Earth) Earth Little finger Akasha Smell Nose The three dosha/ Guna - three intrinsic tendencies or characteristic, which, according to Ayurveda are intrinsic in every human being, are representation of combination of these five elements in human body. The three dosha have subtle positive essences which control the mind and body function. Guna Dosha Bhuta Composition Characteristic Vata Vayu, Akasha Prana Pitta Agni, Apas Tejas Kapha Prithvi, Apas Ojas The 5 Pranas The Yogic texts state that all living entities are sustained by the Prana or life-giving force. The concept plays a central role in yoga their holistic view of life. According to yoga, there are five primary forces, known as mukhya pancha prana. These are: prana, apana, samana, udana and vyana. Which operate in the physical body at all times. Prana shakti, the one sustaining force, assumes these five fields to enable the body to accomplish its various functions. Thus prana is experienced differently in different parts of the body simultaneously. Along with the five major pranas, there are five minor or upa panch pranas, actually called upa pancha vayus. These are: naga, koorma, krikara, devadatta and dhananjaya. The pancha vayus are grosser and more limited manifestations of energy compared to the mukhya pancha pranas. Prana: It is the centre of circulation of life energy. This force maintains the heart and lungs, and all the activities in the chest region such as breathing, swallowing and circulation of blood Apana: It sustains the functions of the kidneys, bladder, bowels, excretory and reproductive organs. It is responsible for the expulsion of gas, wind, faeces, urine, semen and ova. It nourishes the foetus and expels it from the uterus at the time of birth. Samana: It activates and maintains the digestive organs and their secretions, and is responsible for metabolism. It is associated with the jatharagni or digestive fire. Udana: It responsible for all the sensory organs and the organs of action. Coordinates and controls the movements of the legs, arms and neck and directs the activities of the brain and sensory organs that are situated in the head region: eyes, vision; ears, hearing; tongue, taste; nose, smell; skin, tactile sensation. Organs of action controlled by udana are: hands, feet and speech. Vyana: It helps all the other pranas when they require an extra boost. When one overexerts and feels extremely tired, a rush of energy comes, which enables one to continue. It also regulates and coordinates all the muscular movements, aids in sending impulses to different parts of the body,and causes the flow of perspiration and gooseflesh. *Yoga Shastra has described the Upa Pancha Prana vayu for various bodily functions of the body as follows: Naga: This is the cause of belching and hiccups. When the air element is agitated, naga becomes active and tries to throw the agitated air out of the stomach, causing vibrations in udana, prana and samana. It remains inactive as long as the diet and digestion are healthy. In the state of meditation, it does not function. Koorma: This is the cause of blinking the eyes and keeps healthy, moist and protected. It enables one to see all objects. The eyes shine due to the energy of koorma and one appears impressive. When it’s under control, the yogi can keep the eyes open for hours, performing trataka or gazing in a one point. Although koorma operates in a small area, it has a lot of force and during meditation it makes concentration firm and deep. Krikara: This is the cause of causes yawning, hunger and thirst, and assists in respiration. Due to its relation with yawning, its origin is sloth and lethargy. When it’s controlled with practice, sloth and sleep are overcome, hunger and thirst are controlled, and sweet secretions begin to flow in the mouth. The control of krikara is especially helpful during fasting and samadhi. Devadatta: This is the cause of sneezing and aids in respiration. It becomes activated by sharp or irritating smells and causes pain in the nostrils in more intense conditions. In its subtle state, it enables the practitioner to experience divine smells. Dhananjaya: It pervades the whole body and is related to the organ of touch. It influences the work of the muscles, arteries and veins, and the skin. The swelling experienced during an injury is due to the motion of dhananjaya. During a tamasic state it reinforces sloth in the body. It is the last prana to leave the body after death and is responsible for decomposition of the body. The Sanskrit phrase “sharīraṁ khalu dharmasādhanam “ means that the body is the primary means for performing one's duties and achieving life's goals: This phrase conveys that all life activities are possible only through the body, and that one's primary duty is to keep oneself healthy. It emphasizes the importance of the body as the material basis and instrument for fulfilling one's dharma. Dharma refers to the ideals one can set for oneself, as well as the law of how those ideals work out. This phrase is one of the five important teachings of the Upanishads, which are considered to be important and essential for humans. The phrase also reflects the philosophy of saints and sages who understood the importance of remaining healthy to lead a fulfilling life. Yogas chitta vritti nirodha is Patanjali’s definition of yoga. It means that yoga is the removing of the fluctuations of the mind. Yoga is the stilling of the mind until it rests in a state of total and utter tranquility, so that one experiences life as it is: as Reality. One experiences life through the clearest of lenses — lenses not colored by thoughts of good or bad, or mine or yours. When the fluctuations of the mind are totally removed, we are at one with everything and all that is. We have no separation from our inner divinity and the Divine. This is yoga. Patanjali's Yoga Sutras The literal translation of “yogas chitta vritti nirodha” is as follows: YOGA = to yoke, to join, to unite CHITTA = consciousness VRITTI = fluctuations NIRODAH = quieting of It’s quite impossible to remove the fluctuations of the mind because the mind is always thinking — that’s what it does.However, what the author of the Yoga Sutras (Patanjali) is teaching us here has to do with a method of quieting the mind, which is a system of practices that leads us to mental peace. (Learn more in Who is Patanjali: An Introduction to the Father of Yoga.) These fluctuations that Patanjali refers to have to do with desires, aversions, attachments, ignorance and the ego's sense of “I” and “me” and “mine."This phrase, “yogas chitta vritti nirodha,” is stated in Yoga Sutra 1.2. The heart of what Patanjali is addressing here is our consciousness as human beings. By identifying with the fluctuations of the mind, life can feel like a roller coaster ride of madness. When we identify so deeply with our mind states, we can end up acting out these thoughts through our behaviors. When we do yoga, and practice meditation, we become the witness to these fluctuations, rather than identify ourselves with them. By cultivating this witnessing presence, we’re less likely to believe our thoughts and more likely to see them as what they are: ever-changing, fleeting and transient in nature. (Learn more in You Are Not Your Thoughts.) This is the beauty of yoga because it’s so enlightening! Most people will never even be exposed to these universal truths. Most people will never gain the awareness to experience life from a state of presence, because most people stay stuck in their minds — experiencing life though these fluctuations. Yogic DIET (PATHYA & APATHYA) The concept of yogic diet is one of the fundamental principles provided by yoga texts for the attainment of well-being. Therefore, the goal of this review was to examine the specificities of yogic diet based on specific verses and how it is classified in several important ancient yogic texts, including the Hatha Yoga Pradipika (HYP), Gheranda Samhita (GS) and Bhagavad Gita. * Yoga is a life science that originated thousands of years ago in ancient India. To promote general health and well-being, yoga is a comprehensive practice that includes many different physical, mental, and spiritual disciplines. The word “yoga” is derived from the Sanskrit word “Yuj”, meaning “to unite” or “to join” and refers to the union of mind, body, and spirit. Attaining Moksha, or liberation, is the primary goal of yoga, and it can be achieved only by those who have good physical and mental health. three different categories for diet: (1) Mitahara, (2) Pathya Ahara, and (3) Apathya Ahara. There were three categories in the BG: (1) Swattik Ahara, (2) Rajaswik Ahara, and (3) Tamasik Ahara Diet according to HYP There are eight verses in the HYP that discuss diet (verses 15, 57–60,62–63 of chapter 1, and verse 14 of chapter 2). The HYP states thatovereating is considered an obstacle to the accomplishment of yoga,and to be successful in yoga practice one must be Mitahari. In the HYP, three different types of diet are mentioned: (1) Mitahara, (2) PathyaAhara, and (3) Apathya Ahara. The complete descriptions of each ofthe three dietary categories are mentioned below in details: Mitahara (the habit of moderate food) The food which is well-greased and pleasing that has been offered to God should be consumed keeping one-fourth of the stomach empty (i.e., one should consume only three-fourths of total stomach). This kind of eating habit is called Mitahara (HYP 1/58). Pathya Ahara (wholesome diet) The practitioner of yoga should take wheat, rice, barley, shastika rice, milk, clarified butter, muscovado, butter, sugar-candy, honey, dry ginger, pointed gourd, five types of leafy vegetables (i.e., jiwanti, bathua, cholai, megnadh,and punarnava), green gram, and rain water. The food should be well-fed to body, very pleasing, well-greased, milk products, nourishing dhatus, suitable for mind and worthy. In the beginning stages of practice, food consisting of milk and ghee is recommended (HYP 1/62-63, 2/14). Apathya Ahara (unwholesome diet) The practitioner of yoga should avoid those foods which are bitter, sour, spicy, salty, hot, green leafy vegetables, jujubes, oil, sesame, mustard, alcohol, fish, goat meat, curd, buttermilk, piper longum, saffron, asafoetida, garlic, reheated, dry, excessive salty, sour, and forbidden leafy vegetables (HYP 1/59-60). Diet according to GS There are 17 verses in the GS that discuss diet in chapter 5 (verses 2, 16-31). GS states that to succeed in yoga, a practitioner must adhere to Mitahara at the outset of their practice (chapter 5, verse 2). Apractitioner will suffer from various ailments and not succeed in yoga if they begin without adhering to Mitahara (chapter 5, verse 16). The GS mentions three different kinds of diet: (1) Mitahara, (2) Pathya Ahara, and (3) Apathya Ahara. The complete descriptions of each of the three dietary categories are mentioned below in details: Mitahara (the habit of moderate food) The food which is pure, very pleasing and well-greased that should be consumed with contentedly keeping half of the stomach empty (i.e., one should consume only half of total stomach). This kind of eating habit is called Mitahara. Half of the stomach should be filled with food, the third part with water, and the fourth part should be kept empty for ventilation (GS 5/21-22). Pathya Ahara (wholesome diet) A yogi should eat rice, barley sattu, wheat flour, mungo dal, urid dal, and bengal gram/chickpea, which should be clean and free from chaff. A yogi may also eat pointed gourd, jack fruit, manakachu, kakkola, jujube, bonduc nut, cucumber, plantain fig, unripe plantain, the small plantain, the plantain stem, roots, egg plant, and other medicinal roots and fruits (e.g., riddhi, etc). He may eat green, fresh vegetables, black vegetable, leaves of patola, the vastuku shaka, and hima-lochika shaka. These five vegetable leaves praised as fit for yogis. A yogi may also eat the following while practicing yoga is cardamon, jaiphal, cloves, aphrodisiacs or stimulants, the rose-apple, haritaki, and palm dates. A yogi may eat his diet according to his desire, which are easily digestible, agreeable, and cooling foods which nourish the humors of the body (GS 5/17-20, 5/28-29). Apathya Ahara (unwholesome diet) In the beginning of yoga-practice, one should discard bitter, acid, salt, pungent and roasted things, curd, whey, heavy vegetables, wine, palmnuts, over-ripe jack-fruit, kulattha, masur beans, pandu fruit, pumpkins, vegetable stems, gourds, berries, katha-bel (Feronia elephantum), kantabilva, palasa (butea frondosa), kadamba (nauclea cadamba), jambira (citron), bimba, lukucha (a kind of bread fruit tree), onions, lotus, kamaranga, piyala (buchanama latifolia), hinga (assefoetida), salmali, kemuka, fresh butter, ghee, thickened milk, sugar, and date-sugar, ripe plantain, cocoa-nut, pomegranate, dates, lavani fruit, amalaki (myrobalans), and everything containing acid juices. Yogi should avoid hard (not easily digestible), sinful food, or putrid food, or very hot, or very stale food, as well as very cooling or very much exciting food. He should avoid early (morning before sunrise) baths, fasting, or anything giving pain to the body. He should also prohibit eating only once a day, or not eating at all. However, he may remain without food for three hours. In the beginning before commencing it, he should take a little milk and ghee, and take his food twice daily, once at noon, and once in the evening (GS 5/23- 27, 5/29-31). Diet according to BG There are six verses in the BG that discuss diet (verses 16-17 of chapter 6 and verses 7-10 of chapter 17). According to BG, yoga is not for one who eats too much or who does not eat at all (verse 16 of chapter 6). To get success in yoga, one must moderate in food (verse 17 of chapter 6). The food that people prefer is according to their dispositions (verse 7 of chapter 17).In the BG, three different types of diet are mentioned: (1) Sattwik Ahara, (2) Rajaswik Ahara, and (3) Tamasik Ahara. The complete descriptions of each of the three dietary categories are mentioned below in details:. Sattwik Ahara (Sattwik diet) The food which rich in water, well-greased, pleasing to the heart and increase longevity, intellect, strength, health, happiness, affection are those foods which are favorite to Swattik people (BG 17/8). Rajaswik Ahara (Rajaswik diet) The food which are bitter, sour, salty, very hot, spicy, dry, combustible and such foods produce pain, grief, and disease are those foods which are favorite to Rajaswik people (BG 17/9). Chhetri, et al.: Concept of Diet in Traditional Yoga Texts 2024; 7(5):17-21 19 Tamasik Ahara (Tamasik diet) The food which are undercooked, juiceless, foul smelling, stale, spoiled, and impure are those foods which are favorite to Tamasik people (BG 17/10). Shat Kriya / Shat Karma The 6 Yoga Kriyas (Six Cleansing Techniques) are known as Shat Kriya or Shat Karma as outlined in the Hatha Yoga Pradipika. There are six types of Yoga Kriyas for complete purification. As the same suggests, 6 Yoga Kriyas are preliminary purification techniques that are excellent immunity boosters. There are six kriyas & their purpose is to remove impurities, flush out toxins & prepare the body for the flow of vital energy or ‘Prana’. Our internal organs comprise 11 effective systems, i.e. circulatory, respiratory, digestive, excretory, nervous, and endocrine. Cleansing these organs is vital to make sure the body & mind is healthy, calm & disease-free. Essentially kriyas can be defined as the building blocks of our yoga journey as they help create a heightened sense of awareness beyond the physical level. These Kriyas are essential preparations, and we practice them before any pranayama, asana, mudra or meditation.The six kriyas help completely detoxify the alimentary canal, starting from the mouth to the anus. The Shat Kriyas described in Hatha Yoga include: २.२२ 1. Dhauti – cleansing of the mouth & food pipe 2. Basti – Cleansing of the large intestine (lower abdomen) 3. Neti – cleansing of the nasal passages 4. Nauli – Strengthening of the abdominal organs 5. Trataka – purification of the eyes 6. Kapalbhati –Cleansing of the frontal area of the brain 6 Yoga Kriyas for complete purification 1. Dhauti Kriya In Sanskrit, Dhauti means ‘washing’ In this process, water is consumed to total capacity, letting the impurities flush out from the food pipe by vomiting. Dhauti Kriya helps the internal organs to work efficiently and removes excess mucus from the stomach. Moreover, consistent practice of Kriyas balances the body's Kapha, Pitta & Vata doshas. Some standard dhauti practices include: Vamana Dhauti –Consuming a large quantity of lukewarm water and then vomiting it out to expel impurities from the food pipe. Vastra Dhauti – A clean muslin cloth soaked in lukewarm water is swallowed and held in the stomach for a few minutes. Then it’s pulled out from the mouth, which brings along impurities from the intestinal tract. Other techniques are Danta dhauti (teeth washing), Jihva Dhauti (tongue scraping) and Karna Dhauti (ear cleansing). 2. Basti Kriya It is a technique that involves replenishing the body internally by cleansing the large intestines. Basti is practised by sucking in water or air through the anus. Basti means “To Hold” and refers to the urinary bladder. This technique helps treat disorders related to digestion, elimination & flatulence. Jala Basti is one of the common practices among all the types of basti. Jala Basti – Traditionally, this was practised squatting in a river. “Jala” means water. In this cleansing technique, water is used to clean the bowels. The process involves taking a tub of water until the navel and sitting over it in Utkatasana. 1. Lean forward resting the hands on the knees. 2. Suck the water via the anus into the large intestines. 3. Exhale & perform Uddiyana bandha & Nauli kriya (abdominal cleanse) to create a vacuum- like suction. It draws the water into the lower abdomen & contracts the abdominal muscles. 4. Stand up, holding the water inside the bowel for between 5 and 30 minutes. 5. Exhale & expel the water through the anus. 6. The above steps complete one full round. You can repeat it until the bowels are completely cleansed. DISCLAIMER – Since this is an advanced kriya, please practice this under the watchful guidance of a teacher. This is followed up by Savasana & mudra sequences to expel any remaining water or air. 3. Neti Kriya Purifies nasal cavities from accumulated impurities. It is very important to clear the nasal cavities as it is the pathway to ‘Prana’ or vital energy. This kriya is done using a clean neti pot. Neti is of 2 types – a. Jala Neti – Jala (water) is used as a cleaning tool to remove the impurities from the nostrils. Using the neti pot, water is poured in through one nostril & then, under the effect of gravity, it is expelled out through the other nostril. Water that comes out from other nostrils removes impurities from nasal pathways. b. Sutra Neti – In this neti, a rubber thread (sutra) is used to massage the nasal pathways to open any blockages in the nostrils. 4. Trataka Kriya Trataka Kriya is one of the easiest & effective eye cleansing techniques that involve steady & continuous gazing at any external or internal unmoving point. An illuminated candle at eye level works best.Consistent and correct practice increases concentration power and purifies the mind from fluctuated thought patterns. 1. Internal Trataka is when the focus is rested on the Third eye (located between eyebrows). This helps to awaken the third eye or the 6th chakra – Ajna chakra. 2. External Trataka is the practice of continuously gazing at an external object over time. E.g., the illuminated candle is at eye level. 5. Nauli Kriya It is an abdominal cleansing kriya that involves the movement of the lower abdominal muscles to stimulate the digestive fire. It is a necessary kriya that maintains movement in all body muscles. Nauli practice provides a massaging effect & purifies the liver, spleen, urinary bladder, pancreas, gall bladder, and intestines. When all these internal organs regularly move, the digestive system and appetite improve. It is done standing with the feet apart & knees bent. 1. Madhya Nauli – When left and right, both sides & muscles are concentrated at the centre 2. Vama Nauli – When both ab muscles are aligned to the left side from the centre wall. 3. Dakshina Nauli – When both ab muscles are aligned to the right side from the centre wall. 6. Kapalabhati Kriya It is the last of the six kriyas that work on improving the brain’s functioning. Kapalabhati translates to “Skull Shining”. Often referred to as a pranayama technique, it is a cleansing kriya to improve respiratory health, energise the body & keep the mind alert. In Kapalabhati, the abdominal wall rapidly draws in and out in conjunction with the breathing. The inhale is passive & the exhale is active, unlike the normal breathing technique. This kriya is performed seated in a legged position. Saptha Chakras Chakras are the energy centers of the body. They are located in the astral body, along the spine, starting at its base and running upwards to the crown of the head. The astral body is the energy body residing inside our physical body. Each physical body part has a corresponding astral body part. The astral body cannot be seen or touched. This is also a reason why we cannot see the chakras. The chakras radiate a specific color and energy. Each one coincides with a gland in the physical body. Since each chakra relates to specific spiritual, emotional, psychological, and physical aspects of our being, it is believed that their blockage or malfunction can lead to physical, psychological, and emotional disorders. The conscious awareness and balancing of these energy centers, on the other hand, is believed to lead to well-being and good health. The above ties into the purpose of yoga. Through asana practice, yoga seeks to stimulate and balance these chakras or energy centers in the body. Read on to learn more about the 7 chakras, their symbols, attributes, effects, and balancing techniques. How Many Chakras Are There in the Body? Mostly, we hear about the ‘seven chakras’ but, there is an infinite number of chakras in the human body. A specific vibration, color, symbol and sound are associated with all 7 chakras. Depending on whether these energy centers are healthy or blocked, you may experience different attributes of your physical, mental, and emotional health. The 7 main chakras as they appear in the body are: 1. Muladhara Chakra – Root Chakra 2. Svadhishthana Chakra – Sacral Chakra 3. Manipura Chakra – Solar Plexus Chakra 4. Anahata Chakra – Heart Chakra 5. Vishuddha Chakra – Throat Chakra 6. Ajna Chakra – Third Eye Chakra 7. Sahastrara Chakra – Crown Chakra Does a Chakra Have a Shape? There are many myths about the shape of the chakras. Some say they are like whirling discs, while others believe they are like flowers hanging from the spine. Some people even think that they resemble an ice cream cone! All these different ideas exist simply because the chakras cannot be seen by the eyes or by any device. So, we tend to believe whatever becomes commonly circulated. The ancient scriptures say that a chakra is shaped like a sphere or a ball. And it is even believed that planet earth is a major chakra of the solar system and a minor chakra of our galaxy, the Milky Way. It rotates to distribute some energy, but knowing more about this remains beyond the scope of the human imagination. What Is the Size of a Chakra? Some people say that chakras are one foot in radius, while others say that they change their size according to the energy flow. Scriptures, on the other hand, tell us that the chakras are very small, as they are located in the astral spinal cord, which is further located inside the physical spinal cord. How Do Chakras Work? The chakras act as distribution centers. They distribute the five pranas to their associated local regions. For example, the root chakra will distribute the ‘apana prana’ to the pelvic region and provide energy for the organs in this region. When a chakra is blocked or not functioning properly, this distribution pattern gets disturbed, and physical or psycho-emotional/energy issues arise. Why Are Chakras Important? Chakras are more than just energy centers; they are pivotal in shaping our awareness. When a chakra is out of balance, our awareness gets trapped at that level, preventing us from ascending to higher states of consciousness. Only by balancing each chakra can we climb this ladder of awareness. Take the Root Chakra, for instance, which anchors our sense of security and survival. If this chakra is off balance, we might find ourselves overwhelmed by fears and insecurities similar to those seen in animals. Animals often act primarily from this chakra, driven by the survival instinct. In contrast, humans often get stuck in the second chakra, which is all about desires. This fixation means that many of our actions are aimed at fulfilling these desires, sometimes to our detriment. Here are the seven levels of awareness, each associated with a specific chakra, from the root up to the crown: 1. Survival – Root Chakra - Muladhara (the Root Chakra) 2. Desires – Sacral Chakra - Svadhisthana (the Sacral Chakra) 3. Intellect – Solar Plexus Chakra - Manipura (the Naval Chakra) 4. Compassion/Unconditional Love – Heart Chakra - Anahata (the Heart Chakra) 5. Acceptance – Throat Chakra - Vishuddha (the Throat Chakra) 6. Perception of Truth – Third Eye Chakra - Ajna (the Third-Eye Chakra) 7. Freedom from Illusion – Crown Chakra - Sahasrara (the Crown Chakra) Panchakosha The five sheaths summarised with the term Panchakosha are described in the Taittiriya Upanishad (2.1-5) Panchakoshas are divided in three bodies: The gross body sthula sarira - made up of physical matter. This body consists of Annamaya kosha. the subtle body suksma sarira - This body consists of Pranamaya Kosha, Manomaya Kosha and Vijnanamaya Kosha. the causal body karana sarira - This body consists of Anandamaya Kosha. The atman is behind the Panchakoshas. According to Vedanta the wise person, being aware of the subtle influences of the five elements within each kosha, ever discerns the Self amidst appearances. A kosha (also kosa; Sanskrit , kośa), usually rendered "sheath", is a covering of the Atman, or Self according to Vedantic philosophy. The five sheaths, summarised with the term Panchakosha, are described in the Taittiriya Upanishad (2.1-5), and they are often visualised as the layers of an onion. From gross to fine they are: 1. Annamaya kosha, "food" sheath (Anna), the physical body; 2. Pranamaya kosha, "energy" sheath (Prana), the vital principle; 3. Manomaya kosha "mind" sheath (Manas), the mind and the five senses; 4. Vijñānamaya kosha, "discernment" or "Knowledge" sheath (Vigynana) 5. Anandamaya kosha, "bliss" sheath (Ananda) Annamaya kosha This is the sheath of the physical (body) self, the grossest of the five koshas, named from the fact that it is nourished by food. Living through this layer humans identify themselves with a mass of skin, flesh, fat, bones, and feces, while the human of discrimination knows oneself, the only reality that there is, as distinct from the body. The physical body is formed of the essence of food. Birth and death are the attributes of the Annamaya kosha. Anna means matter, annam literally means food; Taittiriya Upanishad calls food the medicament of all. The gross body which is matter-born and matter sustained and transient and subject to perception is the Annamayakosha whose origin is food eaten by parents. It is visible, dependent and impure. It is not the atman because it did not exist before its origination and ceases to exist once it is destroyed. It is subject to origination and destruction every moment. It is the anatman because it is not in the beginning and at the end, is non- existent also in the present. It does not know itself. The deluded mind that does not inquire considers his atman to be this body or kosha. Such a person cannot enjoy bliss. Pranamaya kosha Pranamaya means composed of prana, the vital principle, the force that vitalizes and holds together the body and the mind. It pervades the whole organism, its one physical manifestation is the breath. As long as this vital principle exists in the organisms, life continues. Coupled with the five organs of action it forms the vital sheath. In the Vivekachudamani it is a modification of vayu or air, it enters into and comes out of the body. Pranamayakosha, separate from and subtler than Annamayakosha, pertains to the Sukshma sarira, it is the sheath of the vital airs completely enclosing and filling the Annamayakosha. The Prana in combination with the five organs of action constitutes the Pranamayakosha. The Annamayakosha is an effect of the Pranamayakosha. The Annamayakosha gets life by the Prana entering into it and engages in all kinds of action. Prana is the life of beings and the Universal life. Whatever happens in the Annamayakosha is wrongly identified as belonging to the atman by reason of its being pervaded by the Pranamayakosha which is effect of Vayu, and totally unaware and dependent. Manomaya kosha Manomaya means composed of manas or mind. The mind, along with the five sensory organs, is said to constitute the manomaya kosa. The manomaya kosa, or "mind-sheath" is said more truly to approximate to personhood than annamaya kosa and pranamaya kosha. It is the cause of diversity, of I and mine. Adi Shankara links it to clouds that are brought in by the wind and again driven away by the same agency. Similarly, man's bondage is caused by the mind, and liberation, too, is caused by that alone. Manomayakosha belongs to the Suksma sarira. It is the "self" having Pranamayakosha as its body The organs of knowledge and the mind form this kosha which is the cause of the sense of the "I" and of the "mine" and of the varying conceptions. It creates difference of names etc., because organs of knowledge are dependent on and determined by the mind which is of the nature of determination and doubt. It is powerful because bondage and liberation depend on the mind which producing attachment binds a person and which by creating aversion for them liberates them from that self-made bondage. It pervades the Pranamayakosha. It is the sacrificial fire, the five organs are the priests who pour into this fire the oblations of sense-objects, which fire fuelled by various vasanas burns out the world created and expanded by the mind that when fouled by rajas ("projection") and tamas ("concealment") superimposes the samsara but when free of rajas and tamas can bring about the state of being established in Brahman Vijñānamaya kosha Vijñānamaya means composed of vijñāna, or intellect, the faculty which discriminates, determines or wills. Chattampi Swamikal defines vijñānamaya as the combination of intellect and the five sense organs. It is the sheath composed of more intellection, associated with the organs of perception. Sankara holds that the buddhi, with its modifications and the organs of knowledge, form the cause of man's transmigration. This knowledge sheath, which seems to be followed by a reflection of the power of the cit, is a modification of prakrti. It is endowed with the function of knowledge and identifies itself with the body, organs etc. Vijnanamaya kosha also belongs to the Suksma sarira and pervades the Manomayakosha that pervades the Pranamayakosha which pervades the Annamayakosha. Buddhi with its organs of knowledge and its actions having the characteristics of an agent is the Vigyanakosha, the cause of samsara. It has the power of reflection of the chaitanya which it accompanies as a modification of Prakrti (avidya) and characterised by knowledge and action and always identified with the body, organs etc. This kosha is endowed with jnana and to it belong the waking and dream states and the experiences of joy and sorrow. Being very luminous in close proximity of the Paramatman deluded by which upadhi it is subject to samsara, this atman which is compacted of vigyanana and shining in the heart near the pranas being immutable becomes a doer and enjoyer in the midst of the upadhis. Its "jivabhava-existential-character" i.e. Jivahood, persists so long as there is delusion as it is born of mithyajnana. Though avidya is beginningless it is not eternal Anandamaya kosha Anandamaya means composed of ananda, or bliss; it is the subtlest of the five koshas. In the Upanishads the sheath is known also as the causal body. In deep sleep, when the mind and senses cease functioning, it still stands between the finite world and the self. Anandamaya, or that which is composed of supreme bliss, is regarded as the innermost of all. The bliss sheath normally has its fullest play during deep sleep: while in the dreaming and wakeful states, it has only a partial manifestation. The blissful sheath (anandamaya kosha) is a reflection of the Atman which is truth, beauty, bliss absolute. Anandamaya kosha is the last layer and it is the closest layer to the Atman. It is a modification of avidya and appears as a reflection of the atman compacted of absolute bliss. It is fully manifested in the dreamless deep sleep. It is not the atman because it is connected with upadhis ("limitations") and a modification of Prakrti as an effect of good deeds. Significance Ātman can be identified only by negation of the anatman. The Panchkoshas are anatman that hide the atman, these koshas or sheaths are required to be systematically removed. Their removal brings to fore a void which void is also required to be removed. After removal of the five sheaths and the resultant void through the process of negation, what remains is the Atman; and then the non-existence of all the modifications beginning with the ahamkara is self-witnessed, the self that witnesses is itself the supreme Self. five sheaths envelop the atman or "Self". The Vedanta conceives the expression of the gross universe possible by traversing through all these stages of emanation from the cloud of Maya covering the face of Brahman to Sthula bhutas or gross matter with all its multifarious aspect including gross energy Badarayana, drawing attention to Pāṇini’s grammar (V.iv.21), explains that the suffix mayat as in Annamaya (made of food), Pranamaya (made of vital air) etc., besides conveying the meaning "made of" has also the sense of abundance and plenitude as well for which reason it is repeatedly said - Brahman is the Blissful (Anandamaya) Self. SHAD DARSHANAS The Shad-darshana are six orthodox schools of Hindu philosophy, or āstika darśanas: Samkhya: A dualist theory of consciousness and matter that is agnostic about God Yoga: A monotheistic school that emphasizes meditation and contemplation Nyāya: An epistemological school that explores the sources of knowledge Vaiśeṣika: An empiricist school of atomism Mīmāṃsā: An anti-ascetic and anti-mysticist school that deals with the correct interpretation of the Vedas Vedānta: The last segment of knowledge in the Vedas, also known as Uttara-Mīmāṃsā The term darshan in Indian philosophy refers to the distinctive way each philosophical system views things, including its interpretation of sacred scriptures. The Shad-darshana are also known as sada darshan because they accept the authority of the Vedas and are therefore theistic. Philosophical systems that do not affirm the authority of the Vedas, such as Buddhism, Jainism, and Lokāyata, are not considered Shad-darshana. These systems are known as nāstika darśanas or heterodox schools. Shad-darshana Darpana is a Hindi-language book written in 1860 by Nehemiah Goreh, a Hindu convert to Christianity. It is a critique of the six orthodox schools of Hindu philosophy. Practical: Asanas & Pranayama Basic Human Anatomy and asanas related to them Diff types of asanas(Standing,Sitting,Sleeping,Prone,Twisting,Supine,Animal named, Bird Named).