Asana Pranayama Mudra Bandha PDF

 SATYANANDA YOGA BIHAR YOGA Asana Pranayama Mudra Bandha is recognised internationally as one of the most systematic yoga manuals available today. Since its first publication by the Bihar School of Yoga in 1969, it has been reprinted thirteen t...

 SATYANANDA YOGA BIHAR YOGA Asana Pranayama Mudra Bandha is recognised internationally as one of the most systematic yoga manuals available today. Since its first publication by the Bihar School of Yoga in 1969, it has been reprinted thirteen times and translated into many languages. It is the main reference text used by yoga teachers and students of Bihar Yoga/Satyananda Yoga within the International Yoga Fellowship Movement, and many other traditions as well. This comprehensive t e x t provides clear illustrations, step by step directions and details of chakra awareness. It guides the practitioner or teacher f r o m the simplest to the most advanced practices of the hatha yoga system. A therapeutic index is included for use by doctors and yoga therapists incorporating recent information f r o m research into yoga. This edition successfully brings the exposition of yoga practices to the standard of a university text. Price: Indian Rs. 175/- Asana Pranayama Mudra Bandha Swami Satyananda Saraswati Yoga Publications Trust, Munger, Bihar, India © Bihar School of Yoga 1996 All rights reserved. No part of this publication may be reproduced, transmitted or stored in a retrieval system, in any form or by any means, without permission in writing from Yoga Publications Trust. Printed by Bihar School of Yoga First published 1969 Reprinted 1971 Second edition 1973 Reprinted 1977, 1980, 1983, 1989, 1993, 1995, 1996 Third revised edition 1996 (by Bihar Yoga Bharati with permission of Bihar School of Yoga) Reprinted 1997,1999 Printed by Yoga Publications Trust Reprinted 2002 ISBN: 81-86336-14-1 Price: Indian rupees one hundred and seventy five only Publisher and distributor: Yoga Publications Trust, Ganga Darshan, Munger, Bihar, India. Website: www.yogavision.net E-mail: [email protected] Printed at Thomson Press (India) Limited, New Delhi, 110001 SWAMI SIVANANDA SARASWATI Swami Sivananda was born at Patta- madai, Tamil Nadu, in 1887. After serving as a medical doctor in Malaya, he renounced his practice, went to Rishikesh and was initiated into Dash- nami sannyasa in 1924 by Swami Vishwananda Saraswati. He toured extensively throughout India, inspiring people to practise yoga and lead a divine life. He founded the Divine Life Society at Rishikesh in 1936, the Sivananda Ayurvedic Pharmacy in 1945, the Yoga Vedanta Forest Academy in 1948 and the Sivananda Eye Hospital in 1957. During his lifetime Swami Sivananda guided thousands of disciples and aspirants all over the world and authored over 200 books. SWAMI SATYANANDA SARASWATI Swami Satyananda was born at Almora, Uttar Pradesh, in 1923. In 1943 he met Swami Sivananda in Rishikesh and adopted the Dashnami sannyasa way of life. In 1955 he left his guru's ashram to live as a wandering mendicant and later founded the International Yoga Fellowship in 1963 and the Bihar School of Yoga in 1964. Over the next 20 years Swami Satyananda toured internation- ally and authored over 80 books. In 1987 he founded Sivananda Math, a charitable institution for aiding rural development, and the Yoga Research Foundation. In 1988 he renounced his mission, adopting kshetra sannyasa, and now lives as a paramahamsa sannyasin. SWAMI NIRANIANANANDA SARASWATI Swami Niranjanananda was born at Rajnandgaon, Madhya Pradesh, in 1960. At the age of four he joined the Bihar School of Yoga and was initiated into Dashnami sannyasa at the age of ten. From 1971 he travelled overseas and toured many countries for the next 11 years. In 1983 he was recalled to India and appointed President of Bihar School of Yoga. During the following 11 years he guided the development of Ganga Darshan, Sivananda Math and the Yoga Research Foundation. In 1990 he was initiated as a paramahamsa and in 1993 anointed preceptor in succession to Swami Satyananda. Bihar Yoga Bharati was founded under his direction in 1994. He has authored over 20 books and guides national and international yoga programs. SWAMI SATYASANGANANDA SARASWATI Swami Satyasangananda (Satsangi) was born on 24th March 1953, in Chan- dorenagore, West Bengal. From the age of 22 she experienced a series of inner awakenings which led her to her guru, Swami Satyananda. From 1981 she trav- elled ceaselessly with her guru in India and overseas and developed into a scholar with deep insight into the yogic and tantric traditions as well as modern sciences and philosophies. She is an effi- cient channel for the transmission of her guru's teachings. The establishment of Sivananda Math in Rikhia is her creation and mission, and she guides all its activities there, working tirelessly to uplift the weaker and underprivileged areas. She embodies compas- sion with clear reason and is the foundation of her guru's vision.  Contents Preface xi Introduction to Yoga 1 Asana Introduction to Yogasana 9 Beginners Group 19 Pawanmuktasana Series 21 Part 1: Anti-rheumatic Group 23 Part 2: Digestive/Abdominal Group 45 Part 3: Shakti Bandha Asanas 60 Yoga Exercises for the Eyes 74 Relaxation Asanas 85 Meditation Asanas 93 Vajrasana Group of Asanas 108 Standing Asanas 135 Surya Namaskara 159 Chandra Namaskara 173 Intermediate Group 179 Padmasana Group of Asanas 181 Backward Bending Asanas 194 Forward Bending Asanas 227 Spinal Twisting Asanas 250 Inverted Asanas 258 Balancing Asanas 290 Advanced Group 223 Pranayama 361 Bandha 405 Mudra 421 Shatkarma 473 Psychic Physiology of Yoga 513 Therapeutic Index 525 Index of Practices 545 vii  Asana Sections Asana Pranayama Beginners Intermediate Advanced Bandha Pranayama Bandha Mudra Mudra Shatkarma Shatkarma  Preface The first edition of Asana Pranayama Mudra Bandha, pub- lished in 1969, was derived from the direct teaching of Swami Satyananda Saraswati during the nine month Teachers' Train- ing Course conducted by him at Bihar School of Yoga, Munger in 1969. The second edition was published in 1973 to commemorate the Golden Jubilee of Swami Satyananda Saraswati. At this time, the text was completely revised and new material added from class notes taken during the 1970-71 Sannyasa Training Course, which was the last course to be personally conducted by him. In response to popular demand and to meet the require- ments of a university text, APMB was totally revised and updated under the direction and inspiration of Swami Niranjanananda Saraswati, the successor of Swami Satyananda Saraswati. This enlarged edition was first published by Bihar Yoga Bharati in 1996, with the permission of Bihar School of Yoga, and is now being reprinted by Bihar School of Yoga. This text is currently being used as the main practical text for the teaching of asana, pranayama, mudra, bandha and shatkarma within the Certificate and Diploma Courses in Yogic Studies at Bihar Yoga Bharati. It is also a primary reference for the postgraduate MA/MSc Courses in Yoga Psychology, Yoga Philosophy and Applied Yogic Science. Since publication of the first edition, interest in yoga has spread widely. Now APMB is used in ashrams, centres and yoga schools in every country as the standard textbook for teachers and students alike. The techniques presented have xi been assimilated by fields as diverse as medicine, education, entertainment, business and sport. The science of yoga applies itself to all aspects of life. Obviously, a subject of this breadth cannot be encapsulated in one volume. This revised edition presents basic yogic practices including asanas, postures; pranayamas, breathing techniques; mudras, positions or gestures which represent the psyche; bandhas, locks for channelling energy; and shatkarmas, cleansing practices. All of these techniques purify the body, mind and energy systems to prepare the ground for higher practices of meditation and for the ultimate experience of cosmic consciousness. Also included is a section introducing the chakras, psychic centres, and other aspects of the subtle body. The effects of yogic practices during and after performance are currently being researched by scientists and doctors around the world. Their results show that asanas, pranayamas, mudras and bandhas are a potent means to restore and maintain physical and mental health. In the near future we hope to see an increasing application of yoga in all walks of life. Asana Pranayama Mudra Bandha is designed for yoga students, spiritual seekers and for those studying yoga in depth. Although many health professionals consult this text as a guide when constructing programs to provide clients with physical, mental and emotional balance, these techniques are not primarily for the sick but for the healthy. When learning the practices of yoga, the guidance of a qualified yoga teacher is recommended. This text provides yogic practices and information for personal evolution. When practised faithfully, under the guidance of a competent teacher, these techniques will expand your consciousness. xii  Introduction to Yoga "Yoga is not an ancient myth buried in oblivion. It is the most valuable inheritance of the present. It is the essential need of today and the culture of tomorrow." Swami Satyananda Saraswati Yoga is the science of right living and, as such, is intended to be incorporated in daily life. It works on all aspects of the person: the physical, vital, mental, emotional, psychic and spiritual. The word yoga means 'unity' or 'oneness' and is derived from the Sanskrit word yuj which means 'to join'. This unity or joining is described in spiritual terms as the union of the individual consciousness with the universal consciousness. On a more practical level, yoga is a means of balancing and har- monising the body, mind and emotions. This is done through the practice of asana, pranayama, mudra, bandha, shatkarma and meditation, and must be achieved before union can take place with the higher reality. The science of yoga begins to work on the outermost aspect of the personality, the physical body, which for most people is a practical and familiar starting point. When imbalance is experienced at this level, the organs, muscles and nerves no longer function in harmony, rather they act in opposition to each other. For instance, the endocrine system might become irregular and the efficiency of the nervous system decrease to such an extent that a disease will manifest. Yoga aims at bring- ing the different bodily functions into perfect coordination so that they work for the good of the whole body. 1  From the physical body, yoga moves on to the mental and emotional levels. Many people suffer from phobias and neuroses as a result of the stresses and interactions of everyday living. Yoga cannot provide a cure for life but it does present a proven method for coping with it. Swami Sivananda of Rishikesh explained yoga as an "...integration and harmony between thought, word and deed, or integration between head, heart and hand". Through the practices of yoga, awareness develops of the interrelation between the emotional, mental and physical levels, and how a disturbance in any one of these affects the others. Gradually, this awareness leads to an understanding of the more subtle areas of existence. There are many branches of yoga: raja, hatha, jnana, karma, bhakti, mantra, kundalini and laya, to name but a few, and many texts explain them in detail. Each individual needs to find those yogas most suited to his/her particular personality and need. In the last half of this century, hatha yoga has become the most well known and widely practised of the systems. However, the concept of what constitutes yoga is broadening as more people take it up, and this knowledge is spreading. In the ancient texts, hatha yoga consists of the shatkarmas, cleansing practices, only. Today, however, hatha yoga commonly embraces the practices of asana, pranayama, mudra and bandha as well. History of yoga The yoga we know today was developed as a part of the tantric civilisation which existed in India and all parts of the world more than ten thousand years ago. In archaeological excava- tions made in the Indus Valley at Harappa and Mohenjodaro, now in modern Pakistan, many statues have been found de- picting deities resembling Lord Shiva and Parvati performing various asanas and practising meditation. These ruins were once the dwelling place of people who lived in the pre-vedic age before the Aryan civilisation started to flourish in the Indus subcontinent. According to mythical tradition, Shiva is said to be the founder of yoga and Parvati, his first disciple. 2  Lord Shiva is widely considered to be the symbol or em- bodiment of supreme consciousness. Parvati represents supreme knowledge, will and action, and is responsible for all creation. This force or energy is also known as kundalini shakti, the cosmic force which lies dormant in all beings. Parvati is regarded as the mother of the whole universe. The individual soul is embodied and bound to the world of name and form, and also liberated from the bondage of the world and united with supreme consciousness through her grace. Out of love and compassion for her children, she imparted her secret knowledge of liberation in the form of tantra. The techniques of yoga have their source in tantra and the two cannot be separated, just as consciousness, Shiva, cannot be separated from energy, Shakti. Tantra is a combination of two words, tanoti and trayati, which mean 'expansion' and 'liberation' respectively. There- fore, it is the science of expanding the consciousness and liberating the energy. Tantra is the way to attain freedom from the bondage of the world while still living in it. The first step in tantra is to know the limitations and capacities of the body and mind. Next it prescribes techniques for the expan- sion of consciousness and the liberation of energy whereby individual limitations are transcended and a higher reality experienced. Yoga arose at the beginning of human civilisation when man first realised his spiritual potential and began to evolve techniques to develop it. The yogic science was slowly evolved and developed by ancient sages all over the world. The essence of yoga has often been shrouded in or explained by different symbols, analogies and languages. Some traditions believe that yoga was a divine gift revealed to the ancient sages so that mankind could have the opportunity to realise its divine nature. In ancient times, yoga techniques were kept secret and were never written down or exposed to public view. They were passed on from teacher or guru to disciple by word of mouth. In this way there was a clear understanding of their meaning and aim. Through personal experience, realised yogis and sages were able to guide sincere aspirants along the 3 correct path, removing any confusion, misunderstanding and excessive intellectual contemplation. The first books to refer to yoga were the ancient Tantras and later the Vedas which were written about the time the Indus Valley culture was flourishing. Although they do not give specific practices, they allude to yoga symbolically. In fact, the verses of the Vedas were heard by the rishis, seers, in states of deep, yogic meditation or samadhi, and are regarded as revealed scriptures. It is, however, in the Upanishads that yoga begins to take a more definable shape. These scriptures collectively form Vedanta, the culmination of the Vedas, and are said to contain the essence of the Vedas. Sage Patanjali's treatise on raja yoga, the Yoga Sutras, codi- fied the first definitive, unified and comprehensive system of yoga. Often called the eight-fold path, it is comprised of yama, self-restraints, niyama, self-observances, asana, pranayama, pratyahara, disassociation of consciousness from the outside environment, dharana, concentration, dhyana, meditation and samadhi, identification with pure consciousness. In the 6th century BC, Lord Buddha's influence brought the ideals of meditation, ethics and morality to the fore and the preparatory practices of yoga were ignored. However, Indian thinkers soon realised the limitations of this view. The yogi Matsyendranath taught that before taking to the prac- tices of meditation, the body and its elements need purifying. He founded the Nath cult and the yogic pose matsyendrasana was named after him. His chief disciple, Gorakhnath, wrote books on hatha yoga in the local dialect and in Hindi. Indian tradition previously required that original texts be written in Sanskrit. In some cases they clothed their writings in symbolism so that only those prepared and ready for a teach- ing would be able to understand it. One of the most outstanding authorities on hatha yoga, Swami Swatmarama, wrote the Hatha Yoga Pradipika, or 'Light on Yoga', in San- skrit, collating all extant material on the subject. In doing so, he reduced the emphasis on yama and niyama from hatha yoga, thereby eliminating a great obstacle experienced by many beginners. In the Hatha Yoga Pradipika, Swatmarama starts 4 with the body and only later, when the mind has become more stable and balanced, are self-control and self-discipline introduced. The relevance of yoga today Today, as we prepare to enter the 21st century, a spiritual heritage is being reclaimed of which yoga is very much a part. While yoga's central theme remains the highest goal of the spiritual path, yogic practices give direct and tangible benefits to everyone regardless of their spiritual aims. Physical and mental therapy is one of yoga's most important achievements. What makes it so powerful and effective is the fact that it works on the wholistic principles of harmony and unification. Yoga has succeeded as an alternative form of therapy in diseases such as asthma, diabetes, blood pressure, arthritis, digestive disorders and other ailments of a chronic and constitutional nature where modern science has not. Research into the effects of yogic practices on HIV is currently underway with promising results. According to medical scientists, yoga therapy is successful because of the balance created in the nervous and endocrine systems which directly influences all the other systems and organs of the body. For most people, however, yoga is simply a means of main- taining health and well-being in an increasingly stressful society. Asanas remove the physical discomfort accumulated during a day at the office sitting in a chair, hunched over a desk. Relaxation techniques help maximise the effectiveness of ever-diminishing time off. In an age of mobile phones, beepers and twenty-four hour shopping, yogic practices make great personal and even business sense. Beyond the needs of individuals, the underlying principles of yoga provide a real tool to combat social malaise. At a time when the world seems to be at a loss, rejecting past values without being able to establish new ones, yoga provides a means for people to find their own way of connecting with their true selves. Through this connection with their real selves it is pos- sible for people to manifest harmony in the current age, and for compassion to emerge where hitherto there has been none. 5  In this respect, yoga is far from simply being physical exercises, rather, it is an aid to establishing a new way of life which embraces both inner and outer realities. However, this way of life is an experience which cannot be understood intellectually and will only become living knowledge through practice and experience. 6 Asana  Hathasya prathamaangatvaadaasanam pooruamuchyate. Kuryaattadaasanam sthairyamaarogyam chaangalaaghavam. Prior to everything, asana is spoken of as the first part of hatha yoga. Having done asana, one attains steadiness of body and mind, freedom from disease and lightness of the limbs. Hatha Yoga Pradipika (1:17) Asana means a state of being in which one can remain physically and mentally steady, calm, quiet and comfortable. In the Yoga Sutras of Patanjali there is a concise definition of yogasanas: "Sthiram sukham aasanam", meaning that position which is comfortable and steady. So, we can see that yogasanas in this context are practised to develop the practitioner's ability to sit comfortably in one position for an extended length of time, as is necessary during meditation. In raja yoga, asana refers to the sitting position, but in hatha yoga it means something more. Asanas are specific body positions which open the energy channels and psychic centres. They are tools to higher awareness and provide the stable foundation for our exploration of the body, breath, mind and beyond. The hatha yogis also found that by developing control of the body through asana, the mind is also controlled. Therefore, the practice of asana is foremost in hatha yoga.  Introduction to Yogasana I n the Yoga Sutras of Patanjali there is a concise definition of yogasanas: "Sthiramsukhamaasanam", meaning 'that position which is comfortable and steady'. In this context, asanas are practised to develop the ability to sit comfortably in one position for an extended period of time, an ability necessary for meditation. Raja yoga equates yogasana to the stable sitting position. The hatha yogis, however, found that certain specific body positions, asanas, open the energy channels and psychic centres. They found that developing control of the body through these practices, enabled them to control the mind and energy. Yogasanas became tools to higher awareness, providing the stable foundation necessary for the exploration of the body, breath, mind and higher states. For this reason, asana practice comes first in hatha yoga texts such as Hatha Yoga Pradipika. In the yogic scriptures it is said that there were originally 8,400,000 asanas, which represent the 8,400,000 incarnations every individual must pass through before attaining liberation from the cycle of birth and death. These asanas represented a progressive evolution from the simplest form of life to the most complex: that of a fully realised human being. Down through the ages the great rishis and yogis modified and reduced the number of asanas to the few hundred known today. Through their practice, it is possible to side-step the karmic process and bypass many evolutionary stages in one lifetime. Of these few hundred, only the eighty-four most useful are discussed in detail. 9 Animal postures Many of the yogasanas described in this book are named after and reflect the movements of animals. Through observation, the rishis understood how animals live in harmony with their environment and with their own bodies. They understood, through experience, the effects of a particular posture and how the hormonal secretions could be stimulated and control- led by it. For example, by imitating the rabbit or hare in shashankasana they could influence the flow of adrenaline responsible for the 'fight or flight' mechanism. Through imi- tating animal postures, the rishis found they could maintain health and meet the challenges of nature for themselves. Yogasanas and prana Prana, vital energy, which corresponds to ki or chi in Chinese medicine, pervades the whole body, following flow patterns, called nadis, which are responsible for maintaining all individual cellular activity. Stiffness of the body is due to blocked prana and a subsequent accumulation of toxins. When prana begins to flow, the toxins are removed from the system ensuring the health of the whole body. As the body becomes supple, postures which seemed impossible become easy to perform, and steadiness and grace of movement develop. When the quantum of prana is increased to a great degree, the body moves into certain postures by itself and asanas, mudras and pranayamas occur spontaneously. (For further information on prana, see the section on pranayama or the Bihar School of Yoga publication Prana, Pranayama, Prana Vidya). Yogasanas and kundalini The ultimate purpose of yoga is the awakening of kundalini shakti, the evolutionary energy in man. Practising asanas stimu- lates the chakras, distributing the generated energy of kundalini all over the body. About thirty-five asanas are spe- cifically geared to this purpose: bhujangasana for manipura chakra, sarvangasana for vishuddhi, sirshasana for sahasrara and so on. The other asanas regulate and purify the nadis facilitating the conduction of prana throughout the body. 10 The main object of hatha yoga is to create balance between the interacting activities and processes of the pranic and mental forces. Once this has been achieved, the impulses generated give a call of awakening to sushumna nadi, the central pathway in the spine, through which the kundalini shakti rises to sahasrara chakra, thereby illumining the higher centres of human consciousness. Hatha yoga, therefore, not only strengthens the body and improves health but also activates and awakens the higher centres responsible for the evolution of human consciousness. (For a fuller discussion of chakras, nadis and kundalini, see the chapter Psychic Physiology of Yoga.) Yogasanas and the body-mind connection The mind and body are not separate entities although there is a tendency to think and act as though they are. The gross form of the mind is the body and the subtle form of the body is the mind. The practice of asana integrates and harmonises the two. Both the body and the mind harbour tensions or knots. Every mental knot has a corresponding physical, muscular knot and vice versa. The aim of asana is to release these knots. Asanas release mental tensions by dealing with them on the physical level, acting somato-psychically, through the body to the mind. For example, emotional tensions and suppression can tighten up and block the smooth functioning of the lungs, diaphragm and breathing process, contributing to a very debilitating illness in the form of asthma. Muscular knots can occur anywhere in the body: tightness of the neck as cervical spondylitis, the face as neuralgia, etc. A well chosen set of asanas, combined with pranayama, shatkarmas, meditation and yoga nidra, is most effective in eliminating these knots, tackling them from both the mental and physical levels. The result is the release of dormant en- ergy; the body becomes full of vitality and strength, the mind becomes light, creative, joyful and balanced. Regular practice of asana maintains the physical body in an optimum condition and promotes health even in an unhealthy 11 body. Through asana practice, the dormant energy potential is released and experienced as increased confidence in all areas of life. Yogasana and exercise Yogasanas have often been thought of as a form of exercise. They are not exercises, but techniques which place the physi- cal body in positions that cultivate awareness, relaxation, concentration and meditation. Part of this process is the development of good physical health by stretching, massaging and stimulating the prank channels and internal organs. Although asana is not exercise it is complementary to exercise. Before the difference between the two can be under- stood, it is necessary to know a little about the latter. Exercise imposes a beneficial stress on the body. Without it the muscles waste, the bones become weak, the capacity to absorb oxygen decreases, insulin insensitivity can occur, and the ability to meet the physical demands of sudden activity is lost. There are several differences in the way asana and exercise affect body mechanisms. When yogasanas are performed, respiration and metabolic rates slow down, the consumption of oxygen and the body temperature drop. During exercise, however, the breath and metabolism speed up, oxygen con- sumption rises, and the body gets hot. Yoga postures tend to arrest catabolism whereas exercise promotes it. In addition, asanas are designed to have specific effects on the glands and internal organs, and to alter electrochemical activity in the nervous system. Yogasanas classified The asanas are classified into three groups: beginners, inter- mediate and advanced. It is not necessary to perform all the asanas in a particular group. Regular practice of a balanced programme, tailored to individual needs is recommended for maximum benefit. The beginners group should be performed by those who have never practised yogasanas before, who are infirm in any way, weak or sick and who are therefore unable to perform the 12 more difficult practices. This group consists of elementary techniques designed to prepare the body and mind for major and meditation asanas. These practices are in no way inferior to the advanced asanas and are very useful in improving physical health. Included in this group are the pawanmuktasana series, eye exercises, relaxation, premeditation and meditation poses, asanas performed from vajrasana, standing asanas, surya and chandra namaskara. The intermediate group consists of asanas which are rea- sonably difficult and are recommended for people who can perform the beginners group without discomfort or strain. These asanas require a greater degree of steadiness, concen- tration and coordination with the breath. Included in this group are asanas performed from padmasana, backward and forward bending, spinal twisting, inverted and balancing asanas. The advanced group is intended for people with extensive control over their muscles and nervous system, who have already mastered the middle group of asanas. Practitioners should not be too eager to start these asanas. It is preferable to practise them under the guidance of an adept. Dynamic and static yogasanas Dynamic practices often involve energetic movements of the body. They are not intended to develop muscles or make the body fitter but to increase flexibility, speed up circulation, loosen the muscles and joints, release energy blocks and remove stagnant blood from different parts of the body. These asanas tone the skin and muscles, strengthen the lungs, encourage movement in the digestive and excretory systems. Dynamic practices are particularly useful for beginners. They include series and postures such as the pawanmuktasana series, surya namaskara, chandra namaskara, dynamic paschimottanasana and dynamic halasana. Static practices are performed by intermediate and advanced practitioners. They have a more subtle and powerful effect on the pranic and mental bodies. They are performed with little or no movement, the body often remaining in one position for 13 a few minutes. These asanas are intended to gently massage the internal organs, glands and muscles as well as to relax the nerves throughout the body. They are specifically concerned with bringing tranquillity to the mind and preparing the practitioner for the higher practices of yoga, such as meditation. Some of them are particularly useful for inducing the state of sense withdrawal, pratyahara. General notes for the practitioner The following practice notes should be thoroughly under- stood before going any further. Although anybody can practise asanas, they become more efficacious and beneficial when performed in the proper manner after correct preparation. Breathing: Always breathe through the nose unless specific instructions are given to the contrary. Try to coordinate the breath with the asana practice. Awareness: This is as essential to the practice of asana as it is to all yoga practices. The purpose of asana practice is to influence, integrate and harmonise all the levels of being: physical, prank, mental, emotional, psychic and spiritual. At first it may appear that asanas are merely concerned with the physical level because they deal with the movement of different parts of the body. Actually, however, they have profound effects at every level of being if they are combined with awareness. Awareness has many connotations, in this context, but it may be understood as consciously noting the physical move- ment, the posture itself, breath control and synchronisation, 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. Implicit in the concept of awareness is the idea of acceptance of any thought which comes uninvited to the mind; 'good' and 'bad' thoughts should be accepted equally, without judgement. In the final analysis, thoughts are energy, neither good nor bad. 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 14 mentally tired. It should also be practised on completion of the asana programme. Sequence: After completing shatkarma, asana should be done, followed by pranayama, then pratyahara and dharana which lead to meditation. Counterpose: When practising the middle and advanced group of asanas particularly, it is important that the pro- gramme is structured so that backward bends are followed by forward bends and vice versa, and that whatever is practised on one side of the body is repeated on the other side. This concept of counterpose is necessary to bring the body back to a balanced state. Specific counterposes are recommended for certain asanas described in this book. However, in some cases, when practising a particular asana for therapeutic reasons, a counterpose may not be needed. Time of practice: Asana may be practised at any time of day except after meals. The best time, however, is the two hours before and including sunrise. This period of the day is known in Sanskrit as brahmamuhurta and is most conducive to the higher practices of yoga. At this time, the atmosphere is pure and quiet, the activities of the stomach and intestines have stopped, the mind has no deep impressions on the conscious level and it is empty of thoughts in preparation for the long day ahead. The practitioner will probably find that the muscles are stiffest early in the morning compared to the late afternoon when they become more supple, nevertheless this time is recommended for practice. In the evening the two hours around sunset is also a favourable time. Place of practice: Practise in a well-ventilated room where it is calm and quiet. Asanas may also be practised outdoors but the surroundings should be pleasant, a beautiful garden with trees and flowers, for example. Do not practise in a strong wind, in the cold, in air that is dirty, smoky or which carries an unpleasant odour. Do not practise in the vicinity of furniture, a fire or anything that prevents free fall to the ground, espe- cially while performing asanas such as sirshasana. Many accidents occur because people fall against an object. Do not practise under an electric fan unless it is extremely hot. 15  Blanket: Use a folded blanket of natural material for the practices as this will act as an insulator between the body and the earth. Do not use a mattress which is spongy or filled with air as this does not give sufficient support to the spine. Clothes: During practice it is better to wear loose, light and comfortable clothing. Before commencing, remove spectacles, wristwatches and any jewellery. Bathing: Try to take a cold shower before starting. This will greatly improve the effect of the asanas. Emptying the bowels: Before commencing the asana programme, the bladder and intestines should preferably be empty. If constipated, drink two or three glasses of warm, slightly salted water and practise the asanas given in the chapter on shankhaprakshalana, namely tadasana, tiryaka tadasana, kati chakrasana, tiryaka bhujangasana and udarakarshan asana. This should relieve the constipation. If not, practising pawanmuktasana part two should help. Choose one time daily to go to the toilet before doing asanas. Do not strain; try to relax the whole body. After some weeks the bowels will automatically evacuate at the set time every day. Try to avoid using laxative drugs. Empty stomach: The stomach should be empty while do- ing asanas and to ensure this, they should not be practised until at least three or four hours after food. One reason why early morning practice is recommended is that the stomach is sure to be empty. Diet: There are no special dietary rules for asana practi- tioners although it is better to eat natural food and in moderation. Contrary to popular belief, yoga does not say that a vegetarian diet is essential although in the higher stages of practice it is recommended. At meal times it is advised to half fill the stomach with food, one quarter with water and leave the remaining quarter empty. 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. Foods which cause acidity or gas in the digestive system, which are heavy, oily and spicy, should be avoided, especially when asanas are practised with a spiritual aim. Specific dietary 16 restrictions are recommended for certain diseases, (see chapter Therapeutic Index). No straining: Never exert undue force while doing asanas. Beginners may find their muscles stiff at first, but after several weeks of regular practice they will be surprised to find that their muscles are more supple. Age limitations: Asana may be practised by people of all age groups, male and female. Contra-indications: People with fractured bones or who are suffering from chronic ailments and diseases such as stom- ach ulcer, tuberculosis or hernia, and those recuperating from operations, should consult a yoga teacher or doctor before commencing asanas. Termination of asana: If there is excessive pain in any part of the body the asana should be terminated immediately and, if necessary, medical advice sought. Do not stay in an asana if discomfort is felt. Inverted asana: Do not practise any inverted asanas if there is gas or fermentation in the intestines, if the blood is exces- sively impure, during menstruation or in later stages of pregnancy. This is important to ensure that toxins do not go to the brain and cause damage, and, in the case of menstrua- tion, that blood does not enter the fallopian tubes. Sunbathing: Never practise asanas after a long period of sunbathing as the body will be overheated. 17  Asana Beginners Group  Pawanmuktasana Series The pawanmuktasana series is one of the most important series of practices that has a very profound effect on the human body and mind and is thus a most useful tool for the yogic management of various disorders and maintenance of health. It is one of the special contributions of Bihar School of Yoga and the teachings of Paramahamsa Satyananda. Being the first practical series taught in hatha yoga, it is essential for laying a firm foundation in yogic life. Pawanmuktasana is valuable for understanding the meaning of asana by develop- ing awareness of the body's movements and the subtle effects they have at the various levels of being. It is very useful as a preparatory practice as it opens up all the major joints and relaxes the muscles of the body. The series may be practised by anyone: beginner or advanced, young or elderly, and by those convalescing or with disease conditions. It should never be ignored and treated casually just because the practices are simple, gentle and comfortable. In Sanskrit these practices are referred to as sukshma vyayama which means 'subtle exercise'. The word pawan means 'wind' or 'prana'; mukta means 'release' and asana means 'pose'. Therefore, pawanmuktasana also means a group of asanas that remove any blockages which prevent the free flow of energy in the body and mind. Sometimes, due to bad posture, disturbed bodily functions, psychological or emotional prob- lems or an imbalanced lifestyle, the energy becomes blocked. This initially results in stiffness, muscular tension, lack of proper blood flow and minor functional defects. However, if these blockages become chronic, a limb, joint or physical 21 organ may malfunction, fail or become diseased. Regular practice of pawanmuktasana removes energy blockages from the body and prevents new ones from forming. In this way, it promotes total health, regulating and stabilising the flow of energy throughout the body. Mind-body aspect Most modern day diseases are psychosomatic in nature. Drug treatment of these ailments is only symptomatic and fails to touch the roots of the disease. These asanas, if done correctly, in a non-competitive and relaxed atmosphere, not only relax the muscles of the body but these relaxing impulses travel back to the brain and relax the mind. By integrating the breath synchronisation and awareness, the attentive faculty of the mind is made active and is not allowed to wander into tension and stress. The nature of these asanas is thus more mental than physical. If they are performed correctly they relax the mind, tune up the autonomic nerves, hormonal functions and the activities of internal organs. Therefore, these asanas are of great preventative and curative value. Three groups Pawanmuktasana is divided into three distinct groups of asanas: the anti-rheumatic group, the digestive/abdominal group and the shakti bandha or energy block group. All three groups supplement each other, stimulating and encouraging a free flow of energy throughout the body. Practitioners are advised to perfect each group before attempting the major asanas. Daily practice of pawanmuktasana parts 1, 2 and 3 over a period of months brings about a profound relaxation and toning of the entire psycho-physiological structure which is necessary for the practice of advanced techniques. Advanced yogasanas are frequently physically demanding and have a powerful effect on the body and mind. It is essential to respect this and prepare correctly. The asanas in each group should be performed in the order given. 22  Pawanmuktasana Part 1 ANTI-RHEUMATIC GROUP This group of asanas is concerned with loosening up the joints of the body. It is excellent for those with rheumatism, arthritis, high blood pressure, heart problems or other ail- ments where vigorous physical exercise is not advised. It is particularly useful for eliminating energy blockages in the joints and outer extremities of the physical body, and works on the pranic and mental bodies as well. Awareness: The practices may be performed in three ways: 1. With awareness of the actual physical movement, the interaction between the various components of the body, i.e. bones, joints, ligaments, muscles, etc.; the movement in relation to other parts of the body; with mental counting of each completed round; and with awareness of thoughts arising in the mind. This method of practice induces peace, balance and one-pointedness which in turn brings about harmony in the physical body. 2. With awareness and integrated breathing. In addition to the awareness of physical movement described above, individual movements are synchronised with the breath. The movements become slower which in turn slows the brain waves, further enhancing relaxation and awareness. This method of practice has a greater influence at the physical and pranic levels and is especially useful for harmonising and revitalising the body and improving the function of the internal organs. Breathing should be practised as indicated in the description of each asana. In addition, greater benefit will be gained if ujjayi pranayama (see section on pranayama practices) is used as a breathing 23  technique. This effectively stimulates and balances the pranic energy flowing through the nadis. 3. With awareness of the movement of prana in the body. Prana may be experienced as a tingling sensation in the body to which one becomes sensitised with practice. Periodic rest: After every two or three movements, sit quietly in the base position with the eyes closed and be aware of the natural breath, of the part or parts of the body that have just been moved, and of any thoughts or feelings that come into the mind. After a minute or so continue the practice. This will not only rest the body but will also develop awareness of the internal energy patterns, and the mental and emotional processes. This rest period is almost as important as the asanas themselves and should not be neglected. If tiredness is experienced at any point during the asana programme, rest in shavasana. Shavasana should be performed for three to five minutes at the end of the programme. Base position: All the practices of pawanmuktasana part 1 are performed while sitting on the floor in the base position (see diagram). The body should be relaxed and only those muscles associated with the asana being executed should be used. Full awareness should be given to performance of the asana as per notes above. For maximum benefit the eyes should remain closed. Do not practise mechanically, be aware throughout the practice. 24  PRARAMBHIKSTHITI Prarambhik Sthiti (base position) Sit with the legs outstretched. Place the palms of the hands on the floor to the sides and just behind the buttocks. The back, neck and head should be straight. Straighten the elbows. Lean back slightly, taking the support of the arms. Close the eyes and relax the whole body in this position. 25 PADANGULI NAMAN & GOOLF NAMAN Practice I Practice 2 Practice I: Padanguli Naman (toe bending) Sit in the base position with the legs outstretched and the feet slightly apart. Place the hands beside and slightly behind the buttocks. Lean back a little, using the arms to support the back. Keep the spine as straight as possible. Be aware of the toes. Move the toes of both feet slowly backward and forward, keeping the feet upright and the ankles relaxed and motionless. Hold each position for a few seconds. Repeat 10 times. Breathing: Inhale as the toes move backward. Exhale as the toes move forward. Awareness: On the breath, mental counting and the stretching sensation produced by the movement. Practice 2: Goolf Naman (ankle bending) Remain in the base position. Keep the feet slightly apart. Slowly move both feet backward and forward, bending them from the ankle joints. Try to stretch the feet forward to touch the floor and then draw them back towards the knees. Hold each position for a few seconds. Repeat 10 times. Breathing: Inhale as the feet move backward. Exhale as the feet move forward. Awareness: On the breath, mental counting and the stretch in the foot, ankle, calf and leg muscles or joints. 26  GOOLF CHAKRA Practice 3: Goolf Chakra (ankle rotation) Remain in the base position. Separate the legs a little, keeping them straight. Keep the heels on the ground throughout the practice. Stage I: Slowly rotate the right foot clockwise from the ankle 10 times and then repeat 10 times anti-clockwise. Repeat the same procedure with the left foot. Stage 2: Place the feet together. Slowly rotate both feet together in the same direction, keeping them in contact with each other. Do not allow the knees to move. Practise 10 times clockwise and then 10 times anti- clockwise. Stage 3: Keep the feet separated. Slowly rotate both feet from the ankles together but in opposite directions. The big toes should touch each other on the inward stroke of each foot. Do 10 rotations in one direction and then 10 rotations in the opposite direction. Breathing: Inhale on the upward movement. Exhale on the downward movement. Awareness: On the breath, mental counting and rotation. 27 GOOLF GHOORNAN Practice 4: Goolf Ghoornan (ankle crank) Remain in the base position. Bend the right knee and bring the foot towards the buttock. Turn the knee out to the side and place the foot on the left thigh. Make sure the ankle is far enough over the thigh to be free for rotation. Hold the right ankle with the right hand to support the ankle. Hold the toes of the right foot with the left hand. With the aid of the left hand, slowly rotate the right foot 10 times clockwise, then 10 times anti-clockwise. Repeat with the left foot placed on the right thigh. Breathing: Inhale on the upward movement. Exhale on the downward movement. Awareness: On the breath, mental counting and rotation. Benefits: All the foot and calf asanas help in returning the stagnant lymph and venous blood. They thus relieve tiredness and cramp, and prevent venous thrombosis especially in bedridden, post-operative patients. 28 Practice 5: Janufalak Akarshan (kneecap contraction) Stay in the base position. Contract the muscle surrounding the right knee, drawing the kneecap back towards the thigh. Hold the contraction for 3 to 5 seconds, counting mentally. Release the contraction and let the kneecap return to its normal position. Practise 5 times. Repeat with the left kneecap 5 times, then with both kneecaps together. Breathing: Inhale while contracting. Hold the breath during contraction. Exhale while relaxing the knee muscles. Awareness: On the breath, mental counting and contraction. JANU NAMAN Practice 6: Janu Naman (knee bending) Stay in the base position. Bend the right knee and clasp the hands under the right thigh. Straighten the right leg, pulling up the kneecap. Keep the hands under the thigh but straighten the arms. Do not allow the heel or toes to touch the floor. Bend the right leg at the knee so that the thigh comes close to the chest and the heel near the buttocks. Keep the head and spine straight. 29  This is one round. Practise 10 rounds with the right leg and then 10 rounds with the left leg. Breathing: Inhale while straightening the leg. Exhale while bending the leg. Awareness: On the breath, mental counting, stretch in the thigh muscles and synchronised movement. Practice note: While bending the knee the hands may also clasp the lower shin. The thigh is then pressed against the abdomen helping to release wind from this area. Practice 7: Dwi Janu Naman (double knee bending) Sitting in the base position, place both palms flat on the floor at the side and slightly in front of the buttocks. Bend both knees together, and place the feet on the floor in front of the buttocks. Straighten the legs and raise the feet so that they are about 8 cm above the floor in the final position. Point the toes forward. The hands and arms should support and maintain stability of the body. Try to keep the head and spine upright. Remain in the position for a second. Bend the knees and bring the legs back to the starting position, keeping the heels slightly above the floor. Draw the toes back towards the shins. This is one round. Practise 5 to 10 rounds, keeping the heels off the floor throughout the practice. Breathing: Inhale while straightening the legs. Exhale while bending the legs. Awareness: On the breath, mental counting, movement and balance. Contra-indications: This is a strenuous practice and should not be attempted by people with weak abdominal muscles, back conditions, high blood pressure or heart conditions. Practice note: The hands may also be clasped under the thighs as in janu naman. This is a good preparatory asana for brahmachary asana. 30  JANU CHAKRA Practice 8: Janu Chakra (knee crank) Sit in the base position. Bend the right leg at the knee as described in practice 6. Place the hands under the right thigh and interlock the fingers or cross the arms holding the elbows. Raise the right foot from the ground. Rotate the lower leg from the knee in a large circular movement; try to straighten the leg at the top of the upward movement. The upper leg and trunk should be completely still. Rotate 10 times clockwise and then 10 times anti-clockwise. Repeat with the left leg. Breathing: Inhale on the upward movement. Exhale on the downward movement. Awareness: On the breath, mental counting, movement and perfection of circular rotation. Benefits: Since the knee joint bears the whole weight of the body and has no strong muscles for support, it is most vulnerable to injuries, sprains and osteoarthritis. All the knee asanas strengthen the quadriceps muscle and the ligaments around the knee joint. These asanas rejuvenate the joint by activating the healing energies. 31 ARDHA TITALI ASANA Practice 9: Ardha Titali Asana (half butterfly) Sit in the base position. Bend the right leg and place the right foot as far up on the left thigh as possible. Place the right hand on top of the bent right knee. Hold the toes of the right foot with the left hand. This is the starting position. Stage I: with breath synchronisation While breathing in, gently move the right knee up towards the chest. Breathing out, gently push the knee down and try to touch the knee to the floor. The trunk should not move. Do not force this movement in any way. The leg muscles should be passive, the movement being achieved by the exertion of the right arm. Slowly practise 10 up and down movements. Awareness: On the breath, mental counting, movement of hip joint and relaxation of inner thigh muscles. Stage 2: without breath synchronisation Remain in the same position with the right leg on the left thigh. Relax the right leg muscles as much as possible. Push the right knee down with the right hand and try to touch the knee to the floor. 32  Do not strain. Let the knee spring up by itself. The movement is achieved by use of the right arm only. Practise 30 up and down movements in quick succession. Breathing should be normal and unrelated to the practice. Repeat stages 1 and 2 and the unlocking procedure (see note below) with the left leg. Awareness: On mental counting, movement of hip joint and relaxation of inner thigh muscles. Benefits: This is an excellent preparatory practice for loos- ening up the knee and hip joints for meditative poses. Those people who cannot sit comfortably in cross-legged positions should practise ardha titali asana daily, both morning and evening. Practice note: To unlock the leg after completing stage 2, slowly and carefully straighten the leg. Bend it once, bringing the heel near the buttock. Straighten the leg. This procedure will ensure that the knee joint is realigned correctly. 33 SHRONI CHAKRA Practice 10: Shroni Chakra (hip rotation) Sit in the same starting position as for asana 9 with the right leg on the left thigh. Using the muscles of the right arm, rotate the right knee in a circle trying to make the circular movement as large as possible. The index finger may be pointed out and used as a guide to perfection of the circular movement. Practise 10 rotations clockwise and then 10 rotations anti- clockwise. Straighten the leg slowly. Release the knee as described in the note to asana 9. Repeat with the left leg. Breathing: Inhale on the upward movement. Exhale on the downward movement. Awareness: On the breathing, mental counting and rotation of the hip joint. 34  POORNA TITALI ASANA Practice 11: Poorna Titali Asana (full butterfly) Sit in the base position. Bend the knees and bring the soles of the feet together, keeping the heels as close to the body as possible. Fully relax the inner thigh muscles. Stage I: Clasp the feet with both hands. Gently bounce the knees up and down, using the elbows as levers to press the legs down. Try to touch the knees to the ground on the downward stroke. Do not use any force. Practise 30 to 50 up and down movements. Stage 2: Keep the soles of the feet together. Place the hands on the knees. Using the palms, gently push the knees down towards the floor, allowing them to spring up again. 35  Do not force this movement. Repeat 20 to 30 times. Straighten the legs and relax. Breathing: Normal breathing, unrelated to the practice. Awareness: On mental counting, movement and relaxation. Contra-indications: People with sciatica and sacral conditions should avoid this asana. Benefits: Both stages prepare the legs for mastery of padmasana and other meditative asanas. The inner thigh muscles hold a lot of tension which is relieved by these asanas. They also remove tiredness from long hours of standing and walking. 36  MUSHTIKA BANDHANA Practice 12: Mushtika Bandhana (hand clenching) Sit in the base position or a cross-legged pose. Hold both arms straight in front of the body at shoulder level. Open the hands, palms down, and stretch the fingers as wide apart as possible. Close the fingers to make a tight fist with the thumbs inside. The fingers should be slowly wrapped around the thumbs. Again open the hands and stretch the fingers. Repeat 10 times. Breathing: Inhale on opening the hands. Exhale on closing the hands. Awareness: On the breath, mental counting, stretching sensa- tion and movement. 37 MANIBANDHA NAMAN Practice 13: Manibandha Naman (wrist bending) Remain in the base position or a cross-legged pose. Stretch the arms in front of the body at shoulder level. Keep the palms open and fingers straight throughout the entire practice. Bend the hands backward from the wrists as if pressing the palms against a wall with the fingers pointing toward the ceiling. Bend the hands forward from the wrists so that the fingers point toward the floor. Keep the elbows straight throughout the practice. Do not bend the knuckle joints or fingers. Bend the hands up again for the next round. Repeat 10 times. Breathing: Inhale with the backward movement. Exhale with the forward movement. Awareness: On the breath, mental counting, movement in the wrist joint and stretching of the forearm muscles. 38  MANIBANDHA CHAKRA Practice 14: Manibandha Chakra (wrist joint rotation) Remain in the base position or a comfortable cross-legged pose, but keep the back straight. Stage I: Extend the right arm forward at shoulder level. Make a fist with the right hand, with the thumb inside. The left hand may be used as a support if necessary. This is the starting position. Slowly rotate the fist about the wrist, ensuring that the palm faces downward throughout the rotation. The arms and elbows should remain perfectly straight and still. Make as large a circle as possible. Practise 10 times clockwise and 10 times anti-clockwise. Repeat the same with the left fist. Stage 2: Extend both arms in front of the body with the fists clenched. Keep the arms straight and at shoulder level. Rotate the fists together in the same direction. Practise 10 times in each direction. Stage 3: Practise as in stage 2. Rotate the fists together in the opposite direction. Practise 10 times in each direction. Benefits: The hand and wrist asanas are beneficial for arthritis of the related joints. They also relieve tension caused by prolonged writing, typing and so on. 39 KEHUNINAMAN Practice 15: Kehuni Naman (elbow bending) Stage I: Remain in the base position or a cross-legged pose. Stretch the arms in front of the body at shoulder level. The hands should be open with the palms facing up. Bend the arms at the elbows and touch the fingers to the shoulders. Straighten the arms again. This is one round. Repeat 10 times. Stage 2: Extend the arms sideways at shoulder level, hands open and palms facing the ceiling. Bend the arms at the elbows and touch the fingers to the shoulders. Again straighten the arms sideways. Repeat 10 times. Breathing: Inhale while straightening the arms. Exhale while bending the arms. Awareness: On the breathing, the mental counting and the movement. Practice note: Throughout both stages, the upper arms remain parallel to the floor, elbows at shoulder level. 40  SKANDHA CHAKRA Practice 16: Skandha Chakra (shoulder socket rotation) Stage I: Remain in the base position or a cross-legged pose. Place the fingers of the right hand on the right shoulder. Keep the left hand on the left knee and the back straight. Rotate the right elbow in a large circle. Practise 10 times clockwise and 10 times anti-clockwise. Repeat with the left elbow. Make sure that the head, trunk and spine remain straight and still. Stage 2: Place the fingers of the left hand on the left shoulder and the fingers of the right hand on the right shoulder. Fully rotate both elbows at the same time in a large circle. Try to touch the elbows in front of the chest on the forward movement and touch the ears while moving up. Stretch the arms back in the backward movement and touch the sides of the trunk while coming down. Practise slowly 10 times clockwise and then 10 times anti- clockwise. Breathing: Inhale on the upward stroke. Exhale on the downward stroke. Awareness: On the breath, mental counting and the stretching sensation around the shoulder joint. Benefits: The shoulder asanas relieve the strain of driving and office work, and are helpful in cervical spondylitis and frozen shoulder. They also maintain the shape of the shoulders and chest. 41 GREEVA SANCHALANA Stage I Stage 2 Practice 17: Greeva Sanchalana (neck movements) Stage I: Sit in the base position or a cross-legged pose with the hands resting on the knees in jnana or chin mudra. Close the eyes. Slowly move the head forward and try to touch the chin to the chest. Move the head as far back as comfortable. Do not strain. Try to feel the stretch of the muscles in the front and back of the neck, and the loosening of the vertebrae in the neck. Practise 10 times. Breathing: Inhale on the backward movement. Exhale on the forward movement. Stage 2: Remain in the same position, keeping the eyes closed. Face directly forward. Relax the shoulders. Slowly move the head to the right and try to touch the right ear to the right shoulder without turning the head or raising the shoulders. Move the head to the left side and try to touch the left ear to the left shoulder. This is one round. Do not strain; touching the shoulder is not necessary. Practise 10 rounds. 42 Breathing: Inhale on the upward movement. Exhale on the downward movement. Awareness: On the breath, counting, and the stretching sen- sation of the muscles in the sides of the neck. Stage 3 Stage 4 Stage 3: Remain in the base position. Keep the head upright and the eyes closed. Gently turn the head to the right so that the chin is in line with the shoulder. Feel the release of tension in the neck muscles and the loosening of the neck joints. Slowly turn the head to the left as far as is comfortable. Do not strain. Practise 10 times on each side. Breathing: Inhale while turning to the front. Exhale while turning to the side. Stage 4: Remain in the same position with the eyes closed. Slowly rotate the head downward, to the right, backward and then to the left side in a relaxed, smooth, rhythmic, circular movement. Feel the shifting stretch around the neck and the loosening up of the joints and muscles of the neck. Practise 10 times clockwise and then 10 times anti- clockwise. Do not strain. 43  If dizziness occurs, open the eyes. After the practice, keep the neck straight and the eyes closed. Be aware of the sensations in the head and neck. Breathing: Inhale as the head moves up. Exhale as the head moves down. Awareness: On the breath, mental counting and movement. Contra-indications: These four neck movements should not be performed by elderly people and those suffering from low blood pressure, very high blood pressure or extreme cervical spondylosis. The advice of an expert should be sought for any of these problems. Patients of cervical spondylosis should strictly avoid forward bending of the neck. Benefits: All the nerves connecting the different organs and limbs of the body pass through the neck. Therefore, the muscles of the neck and shoulders accumulate tension, especially after prolonged work at a desk. These asanas release tension, heaviness and stiffness in the head, neck and shoulder region. 44  Pawanmuktasana Part 2 DIGESTIVE/ABDOMINAL GROUP This group of asanas is concerned specifically with strength- ening the digestive system. It is excellent for those persons suffering from indigestion, constipation, acidity, excess wind or gas, lack of appetite, diabetes, disorders of the male or female reproductive systems and varicose veins. It also elimi- nates energy blockages in the abdominal area. Awareness: Throughout the practice become aware of the following: 1. Movement 2. Breathing 3. Mental counting 4. Intra-abdominal pressure 5. The stretch of the muscles Periodic rest: Before starting the practice, the body and mind should be calm and relaxed. This state is best achieved through the practice of shavasana. In addition, a short rest should be taken between each asana, lying in shavasana. One minute or thirty seconds should be sufficient but a more reliable guide is to rest until the breathing returns to normal. No strain: When starting this series, it is not advisable to attempt all the practices in one go, especially the ones which involve using both legs together. It is better to choose one practice at a time and incorporate that into the previous practices. The pawanmuktasana part 2 series requires a great deal of effort and may put a strain on the lower back. Therefore, be aware of physical limitations and do not strain. Contra-indications: These practices should not be per- formed by people suffering from high blood pressure, serious 45 heart conditions, back conditions such as sciatica and slipped disc or soon after abdominal surgery. If there is any doubt, please consult a competent therapist. Base position: All these asanas are performed from the supine position, that is, lying flat on the back with the legs together and straight. The arms should be by the sides, palms down, and the head, neck and spine in a straight line. Be sure to use a thin mat or a blanket, particularly with asanas such as supta pawanmuktasana and jhulana lurhakana where the body is balanced on the spinal vertebrae. 46  UTTHANPADASANA Practice I: Utthanpadasana (raised legs pose) Lie in the base position with the palms flat on the floor. Inhale and raise the right leg as high as is comfortable, keeping it straight and the foot relaxed. The left leg should remain straight and in contact with the floor. Hold the posture for 3 to 5 seconds, counting mentally and retaining the breath. Exhale and slowly lower the leg to the floor. This is one round. Practise 5 rounds with the right leg and then 5 rounds with the left leg. This may be repeated raising both legs together. Breathing: Inhale while raising the leg(s). Hold the posture and the breath. Exhale while lowering the leg(s). Awareness: On synchronising the movement with the breath, the stretch in the legs and mental counting in the final position. Benefits: This asana strengthens the abdominal muscles and massages the organs. It strengthens the digestive system, lower back, pelvic and perineal muscles and helps correct prolapse. 47 Practice note: Utthanpadasana may be repeated raising the legs to progressive heights of 15, 25, 35,45 cm respectively in each round. Note: This is the hatha yoga version of utthanpadasana. There is also a raja yoga version described later in this book. 48  CHAKRA PADASANA Practice 2: Chakra Padasana (leg rotation) Stage I: Lie in the base position. Raise the right leg 5 cm from the ground, keeping the knee straight. Rotate the entire leg clockwise 10 times in as large a circle as possible. The heel should not touch the floor at any time during the rotation. Rotate 10 times in the opposite direction. Repeat with the left leg. Do not strain. Rest in the base position introducing abdominal breathing until the respiration returns to normal. Stage 2: Raise both legs together. Keep them together and straight throughout the practice. Rotate both legs clockwise and then anti-clockwise 3 to 5 times. The circular movement should be as large as possible. Breathing: Breathe normally throughout the practice. Awareness: On the mental counting of each round, rotation of the leg(s) and on the effects of the asana on the hips and abdomen. Benefits: Good for hip joints, obesity, toning of abdominal and spinal muscles. 49 PADA SANCHALANASANA Practice 3: Pada Sanchalanasana (cycling) Stage I: Lie in the base position. Raise the right leg. Bend the knee and bring the thigh to the chest. Raise and straighten the leg completely. Then, lower the straight leg in a forward movement. Bend the knee and bring it back to the chest to complete the cycling movement. The heel should not touch the floor during the movement. Repeat 10 times in a forward direction and then 10 times in reverse. Repeat with the left leg. Breathing: Inhale while straightening the leg. Exhale while bending the knee and bringing the thigh to the chest. Stage 2: Raise both legs. Practise alternate cycling movements as though peddling a bicycle. Practise 10 times forward and then 10 times backward. Breathing: Breathe normally throughout. Stage 3: Raise both legs and keep them together throughout the practice. Bring the knees as close as possible to the chest on the backward movement and straighten the legs fully on the 50  forward movement. Slowly lower the legs together, keeping the knees straight, until the legs are just above the floor. Then bend the knees and bring them back to the chest. Practise 3 to 5 forward cycling movements and the same in reverse. Do not strain. Breathing: Inhale while straightening the legs. Exhale while bending the legs to the chest. Awareness: On the breath, mental counting of each round, and on smoothness of the movement and proper coordina- tion, especially while reverse cycling. When relaxing, be aware of the abdomen, hip, thighs and lower back. Benefits: Good for hip and knee joints. Strengthens abdominal and lower back muscles. Practice note: Keep the rest of the body, including the head, flat on the floor throughout the practice. After completing each stage remain in the base position and relax until the respiration returns to normal. If cramping is experi- enced in the abdominal muscles inhale deeply, gently pushing out the abdomen, and then relax the whole body with exhalation. Do not strain; this applies especially to stage 3. 51 SUPTAPAWANMUKTASANA Stage 1 Stage 2 Practice 4: Supta Pawanmuktasana (leg lock pose) Stage I: Lie in the base position. Bend the right knee and bring the thigh to the chest. Interlock the fingers and clasp the hands on the shin just below the right knee. Keep the left leg straight and on the ground. Inhale deeply, filling the lungs as much as possible. Holding the breath, raise the head and shoulders off the ground and try to touch the right knee with the nose. Remain in the final position for a few seconds, retaining the breath and counting mentally. While slowly exhaling, return to the base position. Relax the body. Repeat 3 times with the right leg and then 3 times with the left leg. Practice note: Ensure that the straight leg remains in contact with the ground. It is important to start with the right leg because it presses the ascending colon directly. 52  Follow with the left leg which presses the descending colon directly. Stage 2: Remain in the base position. Bend both knees and bring the thighs to the chest. Interlock the fingers and clasp the hands on the shin bones just below the knees. Inhale deeply. Holding the breath, raise the head and shoulders and try to place the nose in the space between the two knees. Hold the breath in the raised position for a few seconds, counting mentally. Slowly lower the head, shoulders and legs while breathing out. Practise this 3 times. Awareness: On the breath, mental counting in the final posi- tion, pressure on the abdomen and the movement. Contra-indications: Not to be performed by persons suffering from high blood pressure or serious back conditions, such as sciatica and slipped disc. Benefits: Supta pawanmuktasana strengthens the lower back muscles and loosens the spinal vertebrae. It massages the abdomen and the digestive organs and is, therefore, very effective in removing wind and constipation. By massaging the pelvic muscles and reproductive organs, it is also useful in the treatment of impotence, sterility and men- strual problems. Variation: Repeat the practice as described in stages 1 and 2 but change the breathing pattern slightly. Instead of in- haling before raising the body, exhale deeply and hold the breath out in the final position for a few seconds, counting mentally. Lower the head, shoulders and leg(s) while breathing in. Practise 3 rounds for both stages 1 and 2. Benefits: This variation gives basically the same benefits as the main pose but has a more profound influence on the spine and pelvic region. 53 JHULANA LURHAKANASANA Stage I Stage 2 Practice 5: Jhulana Lurhakanasana (rocking and rolling) Stage I: Lie flat on the back. Bend both legs to the chest. Interlock the fingers of both hands and clasp them around the shins just below the knees. This is the starting position. Roll the body from side to side 5 to 10 times, touching the side of the legs on the floor. Breathing: Breathe normally throughout. Stage 2: Sit in the squatting position with the buttocks just above the floor. Interlock the fingers of both hands and clasp them around the shins just below the knees. Rock the whole body backwards and forwards on the spine. Try to come up into the squatting pose on the feet when 54  rocking forward. If it is difficult to perform with the hands clasped on the shins then hold the side of the thighs adjacent to the knees. Practise 5 to 10 backward and forward movements. Breathing: Breathe normally throughout. Awareness: On the coordination of movement. While relaxing in shavasana be aware of the effects of the asana on the back and buttocks. Contra-indications: Not to be performed by persons with serious back conditions. Benefits: This asana massages the back, buttocks and hips. It is most useful if done first thing in the morning after waking. Practice note: Use a folded blanket for this practice so that there is no possibility of causing damage to the spine. While rocking back, the head should remain forward. Be careful not to hit the head on the floor. SUPTA UDARAKARSHANASANA Practice 6: Supta Udarakarshanasana (sleeping abdominal stretch pose) Lie in the base pose. Bend the knees and place the soles of both feet flat on the ground, directly in front of the buttocks. Keep the knees and feet together throughout the practice. Interlock the fingers of both hands and place the palms under the back of the head. 55  While breathing out, slowly lower the legs to the right, trying to bring the knees down to the floor. The feet should remain in contact with each other, although the left foot will move slightly off the floor. At the same time, gently turn the head and neck in the opposite direction to the legs. This will give a uniform twisting stretch to the entire spine. Hold the breath in the final position while mentally counting three seconds. While breathing in, raise both legs to the upright position. Keep the shoulders and elbows on the floor throughout. Repeat on the left side to complete one round. Practise 5 complete rounds. Breathing: Exhale while lowering the legs to the sides. Hold the breath in the final position. Inhale while raising the legs. Awareness: On the breath, the mental counting in the final position and the twisting stretch on the paraspinal and abdominal muscles. Benefits: This asana gives an excellent stretch to the abdominal muscles and organs, and thereby helps to improve diges- tion and eliminate constipation. The twisting stretch of the spinal muscles relieves the strain and stiffness caused by prolonged sitting. Variation: Bend the knees and bring the thighs up to the chest. Interlock the fingers and place them behind the head. Roll the body from side to side, keeping the elbows on the floor. 56  SHAVA UDARAKARSHANASANA Practice 7: Shava Udarakarshanasana (universal spinal twist) Lie flat on the back with the legs and feet together. Stretch the arms out to the sides at shoulder level with the palms of the hands facing down. Bend the right leg and place the sole of the foot beside the left kneecap. Place the left hand on top of the right knee. This is the starting position. Gently bring the right knee down to the floor on the left side of the body, keeping the leg bent and the foot in contact with the left knee. Turn the head to the right, looking along the straight arm, and gaze at the middle finger of the right hand. The left hand should be on the right knee and the right arm and shoulder should remain in contact with the floor. In the final position, the head should be turned in the opposite direction to the folded knee and the other leg should be completely straight. Hold the position for as long as is comfortable. Return to the starting position, bringing the head and knee to the centre. Stretch the right arm out to the side and straighten the right leg. Repeat on the opposite side. Practise once to each side, gradually extending the holding time. Breathing: Inhale in the starting position. Exhale while pushing the knee to the floor and turning the head. 57  Breathe deeply and slowly in the final position. Inhale while centring the body and exhale while straight- ening the leg. Awareness: Physical - on the breath or the relaxation of the back. Spiritual - on manipura chakra. Sequence: This asana should be performed after forward and backward bending asanas or those that are strenuous on the lower back, and after sitting in chairs or in meditation asanas for extended periods of time. Contra-indications: This asana rectifies disorders of the hip joint. It should be stopped if the practice is painful. Benefits: Tightness and tiredness are relieved, especially in the lower back. The pelvic and abdominal organs are toned through its massaging action. NAUKASANA Practice 8: Naukasana (boat pose) Lie in the base position, palms down. Keep the eyes open throughout. Breathe in deeply. Hold the breath and then raise the legs, arms, shoulders, head and trunk off the ground. The shoulders and feet should be no more than 15 cm off the floor. Balance the body on the buttocks and keep the spine straight. The arms should be held at the same level and in line with the toes. The hands should be open with the palms down. 58  Look towards the toes. Remain in the final position and hold the breath. Count to 5 mentally (or for longer if possible). Breathe out and return to the supine position. Be careful not to injure the back of the head while returning to the floor. Relax the whole body. This is one round. Practise 3 to 5 rounds. Relax in shavasana after each round, gently pushing out the abdomen with inhalation to relax the stomach muscles. Breathing: Inhale before raising the body. Retain the breath while raising, tensing and lowering the body. Exhale in the base position. Awareness: On the breath, movement, mental counting and tensing of the body (especially the abdominal muscles) in the final position. Benefits: This asana stimulates the muscular, digestive, circu- latory, nervous and hormonal systems, tones all the organs and removes lethargy. It is especially useful for eliminating nervous tension and bringing about deep relaxation. It may be performed before shavasana in order to attain a deeper state of relaxation. If practised upon waking it immediately restores freshness. Variation: Repeat the same process as above but clench the fists and tense the whole body as much as possible in the raised position. 59  Pawanmuktasana Part 3 SHAKTI BANDHA ASANAS (ENERGY BLOCK POSTURES) This group of asanas is concerned with improving the energy flow within the body and breaking down neuro-muscular knots, especially in the pelvic region where energy tends to stagnate. The series is very useful for those with reduced vitality and a stiff back. It is especially useful for menstrual problems and toning the pelvic organs and muscles. It can be practised before and after pregnancy, facilitating the process of child- birth and retoning flaccid muscles. These asanas also eliminate energy blockages in the spine, activate the lungs and heart, and improve endocrine function. The shakti bandha series may be started straight away if good health and fitness prevail, however, if there are any serious ailments, a therapist should be consulted. 60  RAJJU KARSHANASANA Practice I: Rajju Karshanasana (pulling the rope) Sit on the floor with the legs straight and together. Keep the eyes open. Imagine that there is a rope hanging in front of the body. Breathe in while reaching up with the right hand as though to grasp the rope at a higher point. Keep the elbow straight. Look upward. While breathing out, slowly pull the right arm down, putting power into it as though pulling the rope down- wards. Let the eyes follow the downward movement of the hand. Repeat with the left hand and arm to complete the first round. Both arms do not move at the same time. Practise 5 to 10 rounds. Breathing: Inhale while raising the arm. Exhale while lowering the arm. Awareness: On the breath, movement and stretch of the upper back and shoulder muscles. Benefits: This asana loosens the shoulder joints and stretches the upper back muscles. It firms the breast and develops the muscles of the chest. 61 GATYATMAK MERU VAKRASANA Practice 2: Gatyatmak Meru Vakrasana (dynamic spinal twist) Sit on the floor with both legs outstretched. Separate the legs as far apart as possible. Do not allow the knees to bend. Stretch the arms sideways at shoulder level. Keeping the arms straight, twist to the left and bring the right hand down towards the left big toe. Stretch the straight left arm behind the back as the trunk twists to the left. Keep both arms in one straight line. Turn the head to the left and gaze at the left outstretched hand. Twist in the opposite direction and bring the left hand down towards the right big toe. Stretch the straight right arm behind the back. Turn the head to the right and gaze at the right outstretched hand. This is one round. Practise 10 to 20 rounds. Start slowly and then gradually increase the speed. Breathing: To apply pressure in the abdomen: breathe in when twisting and breathe out when returning to the centre. To give maximum flexion of the spine: breathe out when twisting and breathe in when returning to the centre. 62 Awareness: On the breath, the twisting movement and the effect on the spinal vertebrae and muscles. Contra-indications: People with back conditions should avoid this asana. Benefits: This asana loosens up the vertebrae and removes stiffness of the back. CHAKKI CHALANASANA Practice 3: Chakki Chalanasana (churning the mill) Stage I: Sit with the legs stretched out in front of the body about one foot apart. Interlock the fingers of both hands and hold the arms out straight in front of the chest. Keep the arms straight and horizontal throughout the practice; do not bend the elbows. Bend forward as far as possible. Imagine the action of churning a mill with an old-fashioned stone grinder. Swivel to the right so that the hands pass above the right toes and as far to the right as possible. Lean back as far as possible on the backward swing. Try to move the body from the waist. On the forward swing, bring the arms and hands to the left side, over the left toes and then back to the centre position. One rotation is one round. Practise 5 to 10 rounds clockwise and then the same number of rounds anti-clockwise. 63 Stage 2: In the same sitting position, separate the legs as wide as possible, keeping them straight. Make large, cir- cular movements over both feet, again trying to take the hands over the toes on the forward swing and coming as far back as possible on the backward swing. Practise 10 times in each direction. Breathing: Inhale while leaning back. Exhale while moving forward. Awareness: On the breath, movement and lower back, hips and pelvic area. Benefits: This asana is excellent for toning the nerves and organs of the pelvis and abdomen. It is very useful for regulating the menstrual cycle and may be performed during the first three months of pregnancy. It is also an excellent exercise for postnatal recovery. NAUKA SANCHALANASANA Practice 4: Nauka Sanchalanasana (rowing the boat) Stage I: Sit with both legs straight in front of the body. Imagine the action of rowing a boat. Clench the hands as though grasping oars, with the palms facing down. Breathe out and bend forward from the waist as far as is comfortable, straightening the arms. 64  Breathing in, lean back as far as possible, drawing the hands back towards the shoulders. This is one round. The hands should make a complete circular movement in every round, moving up the sides of the legs and trunk. The legs should be kept straight throughout. Practise 5 to 10 rounds. Reverse the direction of the rowing movement as though going in the opposite direction. Practise 5 to 10 times. Stage 2: In the same sitting position, spread the legs so that the feet are about one metre apart. The legs should remain straight throughout the practice. Repeat the procedure as given in stage 1. First row over the right leg, then the left leg and then over the space between the feet. Breathing: Inhale while leaning back. Exhale while bending forward. Awareness: On the breath, movement and lower back and pelvic area. Benefits: This asana has a positive effect on the pelvis and abdomen and eliminates energy blockages in these areas. It is especially useful for gynaecological disorders and postnatal recovery. It also removes constipation. 65 KASHTHATAKSHANASANA Practice 5: Kashtha Takshanasana (chopping wood) Sit in the squatting position with the feet flat on the floor one and a half feet apart. The knees should be fully bent and separated. Clasp the fingers of both hands together and place them on the floor between the feet. Straighten the arms and keep them straight throughout the practice. The elbows should be inside the knees. The eyes should remain open. Imagine the action of chopping wood. Raise the arms as high as possible above and behind the head, stretching the spine upward. Look up towards the hands. Make a downward stroke with the arms, as if chopping wood. Expel the breath making a 'Ha!' sound to remove all the air from the lungs. The hands should return to the floor in between the feet and the head is facing forward. This is one round. Practise 5 to 10 rounds. Breathing: Inhale while raising the arms. Exhale while lowering the arms. 66 Awareness: On the breath, movement and stretch of the shoulder and upper back muscles. Benefits: This asana loosens up the pelvic girdle and tones the pelvic muscles. It is useful for women preparing for childbearing and may be practised during the first three months of pregnancy. It also has a special effect on the usually inaccessible muscles of the back between the shoulder blades, as well as the shoulder joints and upper back muscles. Practice note: Those people who find the squatting pose too difficult should practise in the standing position. The benefits, however, will be less. NAMASKARASANA Practice 6: Namaskarasana (salutation pose) Sit in the squatting position with the feet flat on the floor about two feet apart. The knees should be wide apart and the elbows placed against the inside of the knees. 67  Bring the hands together in front of the chest in a gesture of prayer. Press the elbows against the insides of the knees. The eyes may be open or closed. Inhale and bend the head backwards. Simultaneously, use the elbows to push the knees as wide apart as possible. This is the starting position. Feel the pressure at the back of the neck. Hold this position for 3 seconds while retaining the breath. Exhale and straighten the arms directly in front of the body. At the same time, push in with the knees, pressing the upper arms inward. The head should be bent forward with the chin pressed against the chest. Tense the muscles of the upper back and shoulders as if someone is pulling the hands forward. Hold this position, retaining the breath, for 3 seconds. Return to the starting position and bring the palms together in front of the chest, bending the head back. This is one round. Practise 5 to 8 rounds. Breathing: Inhale while bringing the palms together in front of the chest. Exhale while extending the arms forward and retain. Awareness: On the breath, movement, stretch on the back of the neck and chest in the starting position, and the upper back and shoulder muscles in the forward position. Benefits: This asana has a profound effect on the nerves and muscles of the thighs, knees, shoulders, arms and neck. It increases flexibility in the hips. 68  VAYUNISHKASANA Practice 7: Vayu Nishkasana (wind releasing pose) Sit in the squatting position with the feet two feet apart. Grasp the insteps of the feet, placing the fingers under the soles with the thumbs above. The upper arms should be pressing against the inside of the knees with the elbows slightly bent. The eyes should be open throughout the practice. Inhale while moving the head back. Direct the gaze upward. This is the starting position. Hold the breath for 3 seconds, accentuating the backward movement of the head. While exhaling, straighten the knees, raise the buttocks and bring the head forward towards the knees. Hold the breath for 3 seconds, accentuating the spinal bend. Do not strain. 69  Breathing in, return to the starting position. This is one round. Practise 5 to 8 rounds. Breathing: Inhale in the squatting position and retain. Exhale in the raised position and retain. Awareness: On the breath, movement, stretch of the neck in the starting position and the bend of the spine in the standing position. Benefits: Like namaskarasana, this pose has a beneficial effect on the nerves and muscles of the thighs, knees, shoulders, arms and neck. The pelvic organs and muscles are mas- saged. It gives an equal stretch to the whole spine and both the arm and leg muscles. All the vertebrae and joints are pulled away from each other so that the pressure between them is balanced. Simultaneously, all the spinal nerves and dural sheaths are stretched and toned. It is also useful for relieving flatulence. Practice note: More advanced practitioners may place the fingers under the front of the feet. Shambhavi mudra may also be practised throughout. This will help to tone the entire nervous system. 70  KAWA CHALASANA Practice 8: Kawa Chalasana (crow walking) Sit in the squatting position with the feet apart and the buttocks above the heels. Place the palms of the hands on the knees. Take small steps in the squatting position. Try to keep the knees flexed so that the buttocks are not moved away from the heels. Walk either on the toes or the soles of the feet, whichever is most difficult. As you take a step forward bring the opposite knee to the floor. Take as many steps as possible, up to 50, and then relax in shavasana. Breathing: Breathe normally throughout. Awareness: While walking: on smoothness of movement. While resting in shavasana: on the heart beat or breath and on the effects of the asana on the lower back, hips, knees and ankles. Contra-indications: People suffering from disorders of the knees, ankles or toes should not practise this asana. Benefits: This asana prepares the legs for meditation asanas and improves blood circulation in the legs. It also helps to remove constipation. 71 UDARAKARSHANASANA Practice 9: Udarakarshanasana (abdominal stretch pose) Sit in the squatting position with the feet apart and the hands on the knees. Breathe in deeply. Breathe out, brin