amogh-yoga - Recently Updated Pageshttp://amogh-yoga.wetpaint.com/pageSearch/updatedRecently Updated Pages on http://amogh-yoga.wetpaint.comen-usinfo@wetpaint.comThu, 07 Dec 2006 04:58:29 CSTThu, 07 Dec 2006 04:58:29 CSTwetpaint.com60amogh-yogahttp://www.wetpaint.com/img/logo.gifhttp://amogh-yoga.wetpaint.comHow to reachhttp://amogh-yoga.wetpaint.com/page/How+to+reachamogh09http://amogh-yoga.wetpaint.com/page/How+to+reachThu, 07 Dec 2006 04:58:29 CSTBus or Trains. Trains - (About 4 hours to reach Nasik from Mumbai) Refer to the following URL for more details on Trains http://www.indianrail.gov.in Bus - (About 5 hours to reach Nasik from Mumbai) From Dadar (sub urban area of mumbai) via taxi from air port , from
Dadar you ask for Nasik Bus stand, you will get volvo luxury buses (Rupees
350 INR) up to nasik or State Transport Bus service is also available from Dadar to Nasik.
By Shared Taxi from Dadar Station : Shared taxis travelling between Dadar - Nasik are available from outside Dadar Railway station. Rates are (aprrox Rs 450/- and Rs. 550/- for AC taxis) and on a per seat basis. Note- rates are subject to change For those who have Tourist Visas can apply in Tourist Quota for Railway Reservations.
For Railway Schedules -
Please visit http://indianrail.gov.in for the updated schedule and for availability of Seats


]]>Yoga Vidya Dhamhttp://amogh-yoga.wetpaint.com/page/Yoga+Vidya+Dhamamogh09http://amogh-yoga.wetpaint.com/page/Yoga+Vidya+DhamThu, 07 Dec 2006 04:56:55 CSTYoga Vidya Dham (India)

Address -
Yogabhavan, College Road,
Nasik - 422005 Maharashtra, India.
Tel. : +91-253-2575624, 2318090, 2317454
Email : yvd@yogapoint.com
Web : www.yogapoint.com, www.yogavidyadham.org


  • Yoga Vidya Dham is a Non Profit Organization (NGO) working for people by imparting Yoga Education to all sections of the society.
  • There are different courses of Yoga ( Training Courses ), the duration varies from one hour to few months. The courses for basic yoga (yogasana or yoga positions) to advance practices (pranayama, meditation), treatment courses for various diseases (heart related problems, hypertension, asthama, diabetes, backache, arthritis, psychosomatic diseases), courses for mentally retarded, pregnant women, actors, children etc. are conducted at Yoga Vidya Dham and various branches.
  • Established in 1979 by Yogacharya Vishwas Vasant Mandlik, Nasik and is functioning for the propagation of Yoga.
  • There are 151 Branches in Maharashtra and 25 Branches out of Maharashtra State
  • Yoga Vidya Dham is a Gurukul (University) which imparts Yoga training to students and those aspiring to be yoga teachers.
  • Yoga Vidya Dham is a Research Institute affiliated with University of Pune since 1992.
  • Yoga Vidya Dham runs 5 well equipped Yoga & Naturapathy treatment center. 3 Centers in Nasik city, 1 in Kolhapur city and 1 in Nagar City in Maharashtra.
  • Till today more than 250,000 people have successfully completed Basic Yoga Pravesh course all over India.
  • There are more than 5500 certified Yoga Teachers who are working selflessly in Training Activities.
Special Courses :-
Our Features:
  • There is Yoga & Naturopathy Hospital with 25 beds in Nashik, with good lodging & boarding facility.
  • The course of 10 days is regularly conducted for patients. It starts on the 1st, 11th & 21st of every month.
  • A Yoga Library for all the Yoga students, teachers and patients
Curriculum:
The Yoga Vidya Gurukul (University or School) was formed in the year 1983 and university certified courses were also started.
Varied courses in Yoga at different levels are conducted here ,like Yoga Bindu, Sopan, Pravesh, Praveen, Pandit, Yoga Shikshak, Adhyapak and Pradhyapak.
These courses are conducted in the Govt. Training Centers also.
Yoga learners and followers can enhance their knowledge, their mental abilities and also increase their spiritual levels through these courses. Guidance is given to all males, females, teenagers and senior citizens/aged people and all those who are interested in Yoga.
Course for Yoga Teachers:
The above-mentioned courses are regularly carried on in Nashik. Besides that a special course is conducted for the Yoga learners staying outside Nashik. The syllabus in this course is very helpful and informative. One who completes this course successfully can individually conduct classes for 'Yoga Pravesh'.
Teacher Training in Yoga Therapy-
A new course has been introduced for those who want to learn, effective Yoga practices for treatment of various diseases. Yoga Vidya Dham has been successfully running the therapy center, the experience and knowledge gained by the teachers and experts is the base for this course.

]]>Bharamari Pranayamhttp://amogh-yoga.wetpaint.com/page/Bharamari+Pranayamamogh09http://amogh-yoga.wetpaint.com/page/Bharamari+PranayamThu, 07 Dec 2006 04:54:11 CSTBHRAMARI PRANAYAMA
Introduction : The original word in the term Bhramari is Bhramar (humming bee). This pranayam relates to the word bhramar, i. e. the sound that bhramar emits. The characteristics of this pranayama is to create a sound like that of the humming bee while performing Pooraka or Rechaka. Hence, we can state that the name is quite appropriate.
To perform the Pranayama : The earlier dos and don'ts and cautions apply to this type too. The pranayama should be studied while sitting in asanas such as Padmasan or Simhasan. Since the left or right nostril is not to be used independently, there is no need for Pranavmudra. The entire action is with both the nostrils.
Pooraka : To perform the Pooraka efficiently, first perform a gradual Rechaka and then start Pooraka. While inhaling air, the soft palate of the breathing tube in the throat area should be pressed a little so as to

obstruct the air flow. Since this palate is soft and flexible, it starts vibrating and a peculiar sound is generated. Initially, the sound is hoarse and odd. However, with continuous practice, the sound turns melodious and similar to the beautiful tone of the humming bee. This sound is of a lower volume than that in Rechaka. Hence, it is termed as Bhramar Dhwani (sound of humming bee). When the Pooraka with a constant pace and the sound is complete, then Kumbhaka is performed.
Kumbhaka : When the Pooraka is completed, both the nostrils are closed with pranavmudra, all the three bandhas are fixed and Kumbhaka is performed. No sound is expected while being in Kumbhaka. All the three bandhas should be observed as described earlier. Initially, the duration of the Kumbhaka should be same as that of Pooraka and then gradually it should be increased with continued practice to be four times that of Pooraka. Rechaka : After completion of Kumbhaka, the bandhas should be released in the order defined earlier and Rechaka should be started. The Rechaka, too should generate sound as that in Pooraka. However, the sound generated here is more in volume than that in Pooraka. This can be termed as Bhraamari Naad (sound of female humming bee) this is more melodious than earlier. The sound should be gradual and at a constant pace without any ups and downs. With continued practice, the sound will be more clear and pleasing to the ears. The units in Rechaka should be double that that in Pooraka. After Rechaka, the next rotation can be immediately commenced.
Duration : The duration of the study of Pranayama cannot be limited to the duration of one cycle only. Maintaining the same proportion of Pooraka, Kumbhaka and Rechaka in one cycle, the number of cycles that can be performed at a stretch will define the duration for the Pranayama study. During this syllabus, the Pranayama should be practiced for at least ten minutes duration. Initially, only a single cycle is performed. However, with practice, the duration can be increased.
Physical Effects : The effects of this Pranayama have not been researched and hence cannot be definitely stated. Earlier, we have reviewed the effects of Kumbhaka performed with all the three bandhas. Those effects are no doubt present, but due to the sound, the concentration of the mind is also facilitated. The vibrations generated in the body due to the sound, also have a good effect on the internal organs and mainly the brain and the nervous system. However, the definite effects cannot be stated today.

]]>Ujjayi Pranayamhttp://amogh-yoga.wetpaint.com/page/Ujjayi+Pranayamamogh09http://amogh-yoga.wetpaint.com/page/Ujjayi+PranayamThu, 07 Dec 2006 04:51:44 CSTUJJAYI PRANAYAMA
Introduction : The word Ujjayi is divided as Ut + Jayi. However, it does not indicate declaration of any type of Jay i e winning. In this type of Pranayama, while performing Pooraka, due to the friction of air in the throat, a typical sound is created. (The sound is different from the sound emitted from the larynx) Hence, the Pranayama is termed as Ujjayi Pranayama. The meaning of the name has not been described anywhere. Instead of wasting time on finding out the meaning, it is beneficial to view the description of the performance. To perform the Pranayama :

While studying Nadi Shuddhi Pranayama, we have reviewed in detail how the Pooraka, Kumbhaka and Rechaka should be performed and the conditions or certain things to be remembered while performing Pranayama. All these are necessarily observed while performing this type of Pranayama too. Wherever any change is expected, that only is outlined without reiterating the earlier descriptions.
Pooraka : Poorak performed in a typical manner is the characteristics of this type of Pranayama. The Pooraka is to be performed with both the nostrils. While performing Pooraka, a sound is generated when the air

passes through the throat due to its friction. This sound should be consistent from the beginning of the Pooraka till its end. The chest should expand while performing the Pooraka. The stomach should not be contracted while expanding the chest. A control over the muscles of the stomach is to be exercised, so as to achieve only a little bit of contraction, focusing the entire attention on the expansion of the chest. However, attention should be paid to the fact that while expanding the chest, the stomach also is not expanded. The Pooraka should be done at a constant pace and the sound generated should be low and pleasing to the ear. There should not be any ups and downs in the sound. The sound should come out of the upper part of the throat and not from the upper or front part of the nose. If it is generated through these parts, it may prove to be harmful for the nervous system. While performing Pooraka, the facial muscles should not be stretched. The start and the ending of the Pooraka has to be natural. At the end of the Pooraka, one should not strive to inhale further air by using more strength.
Kumbhaka : The Kumbhaka is to be performed as described earlier. After Pooraka, both the nostrils should be closed, Jalandhar Bandh should be fixed and the Kumbhaka should be performed. During Kumbhaka, the other two bandhas, Uddiyan Bandh and the Mul Bandh should be fixed. The Kumbhaka should be performed till such time as not to have any strain on the breathing system. Then the bandhas should be released and Rechaka should be performed. The units for which Kumbhaka is to be performed cannot be defined, but it should be performed with ease and capability. If the units for which the Kumbhaka is performed are less, then accordingly the Pooraka and Rechaka can also be adjusted.
Rechaka : In this type, Rechaka is to be performed by left nostril. After completing Kumbhaka, the three bandhas should be released and the left nostril should be opened. Then the chest should be contracted and the Rechaka performed at a constant pace. The pace should be gradual and the Rechaka should be performed without any hurry. During Rechaka too, glottis is to be pressed upwards and a sound should be generated as was stated in Pooraka. Rechaka should be double the time allotted for Pooraka. However, while performing such deep Rechaka, it should be limited to the time, so as to perform the subsequent Pooraka in a neat and controlled manner. Duration :

The duration for which Pooraka, Kumbhaka and Rechaka are performed, will change according to the capability of the Sadhaka. Hence, the time or the units are not specified. The duration should be such as can be easily performed. There should be seven continuous cycles in one rotation of Pranayama and thereafter each week, three more cycles should be added. However, according to the capacity of each sadhaka, the duration or the number of cycles may be changed and as such no hard and fast rule can be laid down.

]]>Nadishuddhi Pranayamhttp://amogh-yoga.wetpaint.com/page/Nadishuddhi+Pranayamamogh09http://amogh-yoga.wetpaint.com/page/Nadishuddhi+PranayamThu, 07 Dec 2006 04:49:56 CSTNADI SHUDDHI PRANAYAMA
Introduction : This is one of the fundamental types of Pranayam. However, while describing the other eight types of Kumbhakas, this has not been included by the Hathapradeepikakars. But this has been described independently under a Nadishuddhi procedure known as " Samanu ". It is necessary to have Nadi Shuddhi before performing Pranayam. Nadi Shuddhi is done with two methods. " Samanu" is performed with Nadi Shuddhi Pranayam with Beej Mantra. Nirmanu is performed through the medium of Dhouti Kriyas. Of course, the study of Pranayam must start with such basic procedures, so that it becomes easier to study the different types of Pranayams. With this in mind, we will study this Nadi Shuddhi Pranayam first. It is necessary to sit in Padmasan for practice of Pranayam. The pose should be " Samkayshirogreevam" that means, the spinal cord must be absolutely erect, neck straight, gaze should be firmly centered in front and then the eyes should be closed. Without affecting the straight posture of the cord, loosen the body, by reducing the strain in the muscles. Pay attention to the breath.

The mind should be concentrated on the air that gradually moves in and out of the nostrils. The tip of the nose will start feeling the touch of the air. The mind should be concentrated on that touch. Do not try to control the breathing, it should be completely natural. The breathing will become gradual on its own, then try to control it gradually. Pooraka and Rechaka should be prolonged and gradual. Try to count the time measure for Pooraka and Rechaka and try to have them in the ratio of 1 : 2. In that pose, continue deep breathing in the same ratio ( 1 : 2 ) Then gradually try deep Pooraka with only the left nostril. After the deep Pooraka, keeping both the nostrils closed, fix Jalandhar Bandh, Mul Bandh and Uddiyan Bandh. Kumbhaka should be of the same duration as that of Pooraka. Then release Uddiyan Bandh, Mul Bandh and Jalandhar Bandh in that order and keeping the left nostril closed, perform Rechaka with the right nostril for exactly double period. This completes half the duration of Nadi Shuddhi Pranayam. Immediately with the same right nostril, perform deep Pooraka. Keeping both the nostrils closed, perform Kumbhaka and fix all the three bandhas. When the Kumbhaka is of the same duration as that of Pooraka, releasing all the three bandhas, perform Rechaka gradually with the left nostril. This completes the rest half of one cycle of Nadi Shuddhi Pranayam. Immediately, start Pooraka with the left nostril and begin the second cycle of Pranayam. In the initial stages, the ratio of 1 : 1 : 2 ( i e Pooraka 1, Kumbhaka 1 and Rechaka 2 ) is useful. We have learnt deep breathing in the ratio 1 : 0 : 2 , hence here only 1 measure of Kumbhaka ( pranayam ) is introduced. The measure is to be gradually increased to the ideal ratio of 1 : 4 : 2.
Duration : If one second is regarded as a unit, then the Pooraka should be for 4 units, Kumbhaka for 16 and Rechaka for 8. This means total 28 seconds for half a cycle. One complete rotation will take 56 seconds i e approximately 1 minute. However, this does not mean that the duration of a minute is fixed for Nadi Shuddhi Pranayam. It should be possible to go through a number of rotations at the rate of one per minute. When the rotations continue, the time measure can go on changing. Sometimes, the control over the breathing is lost, sometimes it is continued on its own. At times, it may turn out to be suffocating and the practice may have to be discontinued for breathing in a natural manner. These are the hindrances in the study of Pranayama. The study of Pranayama means the ability to practice without encountering such hindrances. However, it is advisable to stop the practice when such hindrances occur. There should be no unnecessary strain on the breathing which proves harmful to the body. The duration for which the pranayama is to be practised is the time for which it can be practised easily without encountering any disturbances. Considering the gamut of the syllabus of Yoga Parichay and the abilities of the Sadhaka, it is stated that he should be able to practise pranayam with ease for a period of ten minutes without facing any disturbances in the proportion of 1 : 1 : 2. The progress should be with this aim.
Physical Effects : The physical effects of pranayam is a subject involving research, as it has not been researched thoroughly. There are not many sadhakas who study pranayam for a considerable period and hence there are no researchers too. However, this will be discussed in detail in the syllabus of Yoga Praveen. So we will discuss only the effects which are felt outwardly and are reflected visibly. The first important point is, while practising pranayam in this manner, the Rechaka is completely performed due to the higher time period. Most of the air in the lungs is thrown out and hence, the Pooraka performed afterwards is also complete. While breathing normally, in any cycle of inhalation and exhalation, we take inside approximately 500 cc air and same amount is also exhaled. The study of Pranayama increases the capacity to 4500 cc and with continued studies it may reach up to 5500 cc. When so much pure air is inhaled into the lungs each cycle, the purification of the blood should be more effective. The movement of the breathing organs is minimised with multifold effects. This process is the interaction between the oxygen and the carbon di oxide. When there is a Kumbhaka after complete Pooraka, the resultant air pressure makes the interaction process more effective. This type of complete breathing process purifies blood in an effective manner. When such purified blood is supplied to all the organs, their efficiency increases in turn increasing the total efficiency of the sadhaka. This type of Pranayam creates positive and negative air pressures in the lungs and the stomach cavity. This also causes good effects on the internal organs. This is a good subject for further research. All the three processes in Pranayam i e Pooraka, Kumbhaka and Rechaka have good effects on the nervous system and the brain. We have seen above that one primary cycle of Nadi Shuddhi Pranayam is of one minute duration. If we count the period of normal breathing, there are 16 to 18 cycles per minute. That means to live for a minute, we have to undertake 16 to 18 cycles. With Pranayam, we live for a minute with only one cycle. This means that we live with minimum efforts. If pranayam is practised continuosly, it can be said that we will be in the habit to live with minimum efforts thereby increasing our life span.
Precaution : The effect of the strain and pressure caused by the asanas reaches the internal organs only after considerable practice. However, pranayam affects the internal organs directly. To face the effects, the internal organs should have the required capability. This capability is generated through the right practice of asanas. Hence, it is advisable to practise pranayam only after a proper study of asanas for a considerable time period. Also, certain points as under should be observed carefully :
  1. The period of Pooraka should be half of that for Rechaka.
  2. Pooraka and Rechaka should be of equal speed. This means the rate of the air which was at the beginning of Pooraka or Rechaka should be constant till the end. However, during Rechaka, it should be half of that in Pooraka.
  3. Pooraka to be performed after Rechaka should be controlled. The air should not be breathed in suddenly. If it is observed that it is breathed in suddenly, then it is necessary to reduce the units of the Rechaka and Pooraka.
Even if Pranayam is described in such detail over here, to study it practically, the presence of the Guru is a must. When the practice is started, there are different types of difficulties or doubts. The types differ as per the health of each sadhaka. Only the Guru can solve such problems. Also, the reasons why the different problems arise should be researched so as to eliminate them. Such a guidance is beyond the purview of the book and can be given properly only by the guru. Note : Hathayoga has stated certain Beejmantras in the Nadi Shuddhi Pranayama. As the topic is included in the syllabus of Yoga Praveen, it is not mentioned here.

]]>Tribandha Pranayamhttp://amogh-yoga.wetpaint.com/page/Tribandha+Pranayamamogh09http://amogh-yoga.wetpaint.com/page/Tribandha+PranayamThu, 07 Dec 2006 04:47:31 CSTTRIBANDHA AND PRANAYAMA

As Kumbhaka is important in Pranayama, so also the Tribandha. We have studied the Bandhas earlier. It is necessary to practice Jalandhar Bandh, Uddiyan Bandh and Mul Bandh while studying Pranayam. When the Pranayama is to be practiced for increased duration, the use of these three bandhas is unavoidable. If Kumbhaka is observed without the bandhas, it may be detrimental to health. This has happened before, hence before studying the Pranayama technique, the bandhas should be studied in detail and it should also be learnt how the bandhas should be used while performing Pranayama. While fixing Jalandhar Bandh, we fold the neck a little bit forward. The pressure of the neck is felt on the breath pipe, hence the bandh is not observed while inhaling or exhaling, but after inhaling i e after Pooraka and it should be released before exhaling i e after Rechaka. That means the bandh is fixed while being in Kumbhaka. After Pooraka, while being in Kumbhaka, when this bandh is performed, it is used for stopping the inhaled air from going out. The bandh also exerts pressure on Carotial Sinus and also tries to reduce the blood pressure. If internal Kumbhaka is observed without this Jalandhar Bandh, there is a fear of increasing the blood pressure. This risk is eliminated by performing this bandh. However, the bandh should be released before performing Rechaka.

When Jalandhar Bandh is fixed while in Kumbhaka after performing Pooraka, the pressure of the air in the lungs is increased to considerable extent. This pressure is further increased by performing Uddiyan Bandh. The Uddiyan Bandh also regulates the pressure in an appropriate direction. Both the bandhas must be released while performing Rechaka after Kumbhaka. However, Mul Bandh is to be continuously performed during the practice of Pranayam. In the initial stages, Mul Bandh must be performed during Kumbhaka at least, so that the generated air pressure is kept under proper control. In short, it means that after Pooraka, the bandhas should be fixed in the order as Jalandhar Bandh, Mul Bandh and then Uddiyan Bandh and they should be released in the reverse order i e Uddiyan Bandh, Mul Bandh and Jalandhar Bandh before performing Rechaka. We have seen that Pranayam means Kumbhaka. The Kumbhaka can be performed or observed after Pooraka or after Rechaka too. Kumbhaka performed after Pooraka is known as " Abhyantar Kumbhaka " ( Internal Kumbhaka ) and Kumbhaka performed after Rechaka is known as " Bahya Kumbhaka " ( External Kumbhaka ). The main text of Hatha Yoga i e Hathapradeepika has described eight types of Kumbhakas, however they are all Abhyantar Kumbhakas. No one has given much importance to Bahya Kumbhaka, We will also limit our study of Pranayam to the studies of Abhyantar Kumbhaka. In the eight types of Kumbhaka described in Hathapradeepika, the three procedures of Pooraka, Kumbhaka and Rechaka (inclusive of three bandhas) are enumerated. The Kumbhaka is of a single type only, however Pooraka and Rechaka are to be performed in different manners. The text states that by changing the method of Pooraka and Rechaka, the effects of Pranayam differ. The pranayama done, by performing Pooraka with the right nostril and Rechaka with the left or Kumbhaka after swift iterations of inhalation or exhalation is of a warm kind and the Kumbhaka performed after inhaling air with mouth while in Pooraka is cold, as is stated by Hathapradeepika. We will not get into the details of all these, but we will study some of the Kumbhaka Pranayamas.

]]>Deep Breathinghttp://amogh-yoga.wetpaint.com/page/Deep+Breathingamogh09http://amogh-yoga.wetpaint.com/page/Deep+BreathingThu, 07 Dec 2006 04:44:50 CST
]]>Quite Breathinghttp://amogh-yoga.wetpaint.com/page/Quite+Breathingamogh09http://amogh-yoga.wetpaint.com/page/Quite+BreathingThu, 07 Dec 2006 04:42:13 CST All the inside activities of the body are due to the ever going process of combustion or oxidation in the body. And this process of combustion works with the help of the respiration and the blood circulation. Therefore, the moment there is internal or external movement of the body, it affects the process of blood circulation and respiration. As a result of this increasing the speed of the breathing provides the needed oxygen for the concerned movements. The speed of the breathing is increased in accompaniment to the speed of the movements of the body. Therefore it is noticed that the breathing is smooth or quiet, when there is no bodily movement or when it is in its normal or relaxed state. Such breathing is called Quiet Breathing. No control of any sort is kept on this breathing. Normally after taking up the final position of any Asana and then stabilizing, this position for some time, the quiet breathing of this type becomes natural. And in order to have this type of breathing one should relax the body as much as possible during the period of the stabilized Asana position.


DEEP BREATHING
Practice Deep Breathing (Windows Media Audio)
Since we want to control the breathing after studying the process or system of respiration, it is better to try deep breathing as the first state in that direction. We do not control the process of quiet breathing. But the control is to be exercised while practicing deep breathing. For this, two things are to be considered chiefly:First, the movements concerned with inhaling and exhaling are to be controlled in order to further slow down the breathing, at the same time the need of oxygen for the body is to be lessened, so that the speed of breathing can further, slowdown. The constitution of the body is such that if the need or use of oxygen is not reduced, it becomes difficult or rather impossible to control the process of breathing. The easy way to reduce the need of oxygen is to stop the movements of the body and try to relax all the muscles. Obviously, while practicing deep breathing, it is necessary to keep the body in the stable and relaxed position. And this is possible in any sitting position of meditation. However, Padmasana is the best Asana position. The other preferable Asanas in sitting position are Vajrasana and Swastikasana. But once the Asana is taken up, it should be blissfully stabilized until the study of breathing is over. Any strain anywhere will cause distraction in breathing. Therefore the Asana position should be stable and pleasant, while doing meditation. The hands should be in Dhyana Mudra. The straight upright position of the neck, the spine and closed eyes help in attaining concentration without making any movements. Relax the muscles and concentrate fully on breathing. This will slow down the breathing and bring it to a particular point of speed and will get stabilized at that point. This is the ideal state of smooth breathing. This is free from any control. No movement is seen on the chest. It is confined to the movement of the muscles of the abdomen and the lungs. After having such smooth breathing for some time, the movements of the abdomen and the lungs should be brought under the control of the mind, and the movement should further be slowed. The practice of deep breathing begins after deliberately having inhaling and exhaling at ease. Initially one should practice prolonged inhaling and prolonged exhaling. The constant practice enables the person in having repetition of such prolonged inhaling and exhaling. After some time it becomes difficult to have more repetitions of prolonged inhaling and exhaling. At such point one should come to natural smooth breathing. After some rest, deep breathing should begin again. Practicing deep breathing in this way for some days, attempt should be made to bring time limit to the period of inhaling and exhaling. Initially one should practice prolonged inhaling and prolonged exhaling. The constant practice enables the person in having repetitions of such prolonged inhaling and exhaling. After some time it becomes difficult to have more repetitions of prolonged inhaling and exhaling. At such point one should come to natural smooth breathing; after some rest, deep breathing should begin again. Practicing deep breathing in this way for some days, attempt should be made to bring time limit to the period of inhaling and exhaling. Initially equal time should be allotted for inhaling and exhaling. That is, the time given to inhaling, the same amount of time is given to exhaling. This is called deep breathing, with equal time and speed: "Samakal, Samagati, Deergh Shwasan". While practicing deep breathing, the numbers should be counted mentally. For instance, if inhaling takes four counts, the same period should be taken for exhaling. On such occasion normally it is noticed that exhaling completes at the second or the third point. So one should be alert regarding the speed of exhaling right from the beginning and try to maintain the balance. Of course after a few days' practice one successfully adapts this system. To maintain the time record, one can use the second system in a watch. The study of deep breathing with equal time and speed should continue for 10 to 15 minutes without pause. Apparently this system seems easy, but that is not so. One finds oneself out of breathing. But as said earlier constant practice helps in acquiring this system successfully. After practicing deep breathing with equal time and speed successfully, one should start studying it by increasing the time for exhaling. If inhaling (Puraka) is in four seconds, then exhaling (Rechaka) shall take 5 to 6 seconds instead of four. This needs special efforts. When a person succeeds in doing inhaling and exhaling at the ratio of 1: 1 for 10 to 15 minutes, he should double the time for exhalation. The ideal ratio for inhaling-exhaling is 1: 2. Many times or Pranayama also the same ratio is stated. If the period for inhaling goes up to four seconds, then exhaling should be lengthened up to eight seconds. But both the operations should have the equal speed. That is, the speed of inhaling from the first second to the fourth one and the speed of exhaling from the first second to the eighth one should be the same. Of course it is not possible until one acquires control over the breathing system. One should practice deep breathing in the aforementioned way for 10 to 5 minutes at a stretch. In deep breathing one can further progress by increasing the period of inhaling and proportionately that of exhaling. That is the period of inhaling can be increased gradually from five to fifteen seconds and naturally that of exhaling from ten to thirty seconds. Observing this system carefully one can have as many repetitions as one can. In this system holding of breath is not included and hence this operational system is written as 1:0:2. The practice of deep breathing not only strengthens the lungs but also greatly helps in increasing the concentration of the mind. Then, there is a tremendous increase in zeal in day-to-day work owing to the good breathing and nice blood circulations, the twin gifts of deep breathing. Besides one starts acquiring control over the process of breathing.

]]>Pranayamahttp://amogh-yoga.wetpaint.com/page/Pranayamaamogh09http://amogh-yoga.wetpaint.com/page/PranayamaThu, 07 Dec 2006 04:39:34 CST
Yoga Practices - Pranayama (Control & Extension of Breath)
Pranayama



Pranayama - "Pranayama is control of Breath". "Prana" is Breath or bio energy in the body. On subtle levels prana represents the pranic energy responsible for life or life force, and "ayama" means control. So Pranayama is "Control of Breath". One can control the rhythms of pranic energy with pranayama and achieve healthy body and mind. Five types of prana are responsible for various pranic activities in the body, they are Prana, Apana, Vyan, Udana & Samana. Out of these Prana and Apana are most important. Prana is upward flowing and Apana is downward flowing. Practice of Pranayama achieves the balance in the activities of these pranas, which results in healthy body and mind. Types Of Pranayama- Preparation for Pranayama
As people have attraction towards Yogasanas, similarly they have attraction to Pranayama. The process of Pranayama is concerned with the breathing, the indicator of life. And therefore, if it is done wrongly, it may do harm to the person. This fear dissuades many from taking up Pranayama. The second reason for its unpopularity is the absence of teachers who can teach it scientifically. However, it is true that if one does Pranayama unscientifically, without proper guidance, one certainly suffers. But it does not mean that it is such a difficult process, that it cannot be done by a common man. On the contrary, if it is learnt and practiced under an expert's guidance, one learns soon and experiences the wonderful and even unimaginable benefits.

In Patanjali's "Ashtanga Yoga", Pranayama appears at the fourth stage. This means unless one observes Yama-Niyama and does Asanas well, he cannot reach this fourth stage. Even the Asanas discussed here are presented in their preliminary form. Therefore, for doing Pranayama, it is not enough to have done the Asanas as mentioned here. Even after learning these Asanas and having practiced them, one needs some preparation before actually taking up Pranayama. And an attempt is made to discuss that preparation. Actual Pranayama means the holding up of the process of exhaling and inhaling. And it is not possible to discuss or guide this serious aspect of Yogabhyasa in preliminary discussion. Therefore, as the preliminary exercises are discussed and which are to be done before the actual beginning of the Asanas: similarly, for Pranayama too, the preliminary exercises of breathing are designed and only this part is going to be discussed here. Before examining the exercises of breathing it is necessary to understand the process of breathing. The breathing process chiefly involves two activities, viz., inhaling and exhaling. Of these the former is called "Puraka" and the latter "Rechaka"' in Yogashastra. These two activities continue non-stop right from the birth to the death of a person. The state when these two activities are made to halt is given the name "Kumbhaka" in Yoga Studies. The halt after inhaling, i.e., Puraka is called "Abhyantara Kumbhaka" and after exhaling, i.e. rechaka. It is called "Bahya Kumbhaka". Two more types of Kumbhaka are mentioned. But instead of talking of them in detail, let us turn to the process of breathing. According to the speed of breathing, it is divided into three parts:
  • The smooth breathing that continues naturally without any effort (Quiet Breathing)
  • The protracted breathing which is caused by deliberate slowing down of the breathing (Deep Breathing)
  • The quick breathing which is caused by deliberate increase in the speed of breathing (Fast Breathing)
Pranava Mudra for Pranayama(Body Gestures & Mental Attitudes)

 The first two fingers of the right hand palm are to be curved and last two fingers are to be kept straight and to be held together. Now straighten the thumb and bending the right hand in the elbow, place the curved fingers in such a way that they come near the lips. Keep the hand from shoulder to elbow glued to the chest. Keep the right hand thumb on the right side of the nose and last two fingers on the left side of the nose. Now by pressing the thumb, the nasal cavity on the right side can be closed and by pressing the last two fingers left side cavity can be closed. The pressure should be light and on just below the nasal bone, where the fleshy part begins. With this arrangement of the fingers, one can close any of the two nasal cavities. Here only the movement of thumb and the last two fingers is expected.
Movement of other parts should be avoided. The face should be kept quite gay and relaxed in order to practice breathing more effectively. Further, in order to practice the cycle of inhaling and exhaling, six supplementary types are given. In all these types, the speed of breathing is more. These are actually the types of quick breathing. While practicing these types one should first sit in one of the following Asanas: Padmasana, Vajrasana or Swastikasana. Then, the left hand should be kept in Dhyana Mudra and the right hand in Pranava Mudra. The eyes should be closed and the whole attention should be concentrated on breathing so that it will be possible to acquire it. Type - 1
Keep both the nostrils open and then inhale and exhale with both the nasal passages. This type is nothing but quick breathing with both the nasal cavities. One should inhale and exhale with as much speed as possible and for as much time as feasible. Type - 2
Take up Pranava Mudra and close the right nostril with the help of the thumb of the right hand, and inhale with left nostril and also exhale through the same nasal passage. In brief this type can be described as quick breathing with the left nostril. Type - 3
In this type left nostril is to be closed and the quick breathing is done with the right nostril. Type - 4
In this type close the right nostril, and inhale with the left nostril, and then immediately close left nostril and exhale with the right nostril. In this way try quick breathing by changing the nostrils. Type - 5
This type of breathing is just opposite the previous one, that is, the left nostril is closed and inhaling is done with the right nostril, then immediately closing the right nostril, exhaling is done with the left nostril. Type - 6
This type of breathing is designed by combining previous two types i.e., type 4 and type 5. First inhale with left nostril and exhale with right one, then inhale with right nostril and exhale with left nostril. Later continue the same process i.e. inhaling & exhaling with left and right nostrils alternately. Further switch to fast breathing by increasing the speed of breathing. After sufficient practice the speed of breathing can be increased immensely. Initially one should start with eleven cycles of breathing, and it should be increased to one hundred and twenty one without any fear. However, later the breathing should be made a part of daily practice of other Asanas, and be practiced for two to three minutes. All these types can also be practiced with slow inhalation and exhalation. Here it is important to note that practicing these types of breathing does not mean doing Pranayama. This is simply a preparation of the actual practice of Pranayama.

]]>Sun Salutationhttp://amogh-yoga.wetpaint.com/page/Sun+Salutationamogh09http://amogh-yoga.wetpaint.com/page/Sun+SalutationThu, 07 Dec 2006 04:37:28 CST
Sun Salutation - Surya Namaskar


Yoga Exercise

 (Please Do not Practice Without Expert Guidance)

Surya Namaskar:

It is considered as the best exercise for human body. Surya Namaskar consists of important Yogasanas and Pranayama. The Pranayama and thus its advantages are skillfully incorporated in Surya Namaskar. The Mantras (Bija Mantras), which are chanted before practicing are also very useful.
In all this Surya Namaskar is an appreciated exercise among people of all ages from kids to old age people.Surya Namaskar or Sun Salutation is the best way to burn the calories and reduce weight. It is often recommended for obesity. In all one Namaskar includes 10 different positions, they are :
Position Description
Diagram / Position Graphic
Breathing

Position 1:
Inhale and maintain the position as shown in figure in standing position with hands joined together near chest, feet together and toes touching each other.



INHALE

Position 2:
Exhale and bend forward in the waist till palms touch the ground in line with the toes. Don't bend knees while performing. At first you may find it difficult to attain the ideal position but try to bend as much as possible without bending in knees.
Do’s
- While exhaling bend forward in the waist
- Palms touching the ground, fingers pointing forward, thumbs at 90 degree angle
- Legs straight
- Try to touch the forehead to the knees
- Relax the neck
Don’ts
- Do not bend the knees.
- Do not keep the neck tense.



EXHALE

Position 3:
Inhale and take the left leg back with left toes on the floor, press the waist downwards and raise the neck, stretch the chest forward and push shoulders backwards. Keep the right leg and both the hands in the same position. Keep the right leg folded.
Dos
- Take the left leg backwards and touch the knee to the floor, keeping the toes erect.
- The knee of the right leg will be bent
- The knee of the left leg should touch the ground
- Drop the waist/ hips towards the floor
- Gaze is upwards, both arms are straight
Don’ts
- Do not bend the neck forward.
- Do not bend the elbows.



INHALE
Position 4:
Hold the breath and raise the knee of left leg. Take the right leg backwards and keep it close to the left leg. Straighten both the legs and both hands. Keep the neck straight and site fixed. Keep both the toes erect. Take care that the neck, spine, thighs and the feet are in a straight line.
Dos
- Take the right leg back and place it beside the left leg, keeping the toes erect
- Keep the body in one straight line – plank position
- Keep the arms straight
- Gaze forward
Don’ts
- Do not bend the arms
- Do not look towards the floor
- Do not drop the hips/waist towards the floor
- Do not stick the buttocks into the air
- Do not bend the knees



HOLD THE BREATH

Position 5:
Exhaling bend both the hands in elbows and touch forehead on the ground, touch the knees on the ground, keep both the elbows close to chest. The forehead, chest, both the palms, both the toes, knees should touch the ground and rest of the body not touching the floor. Since only eight parts rest on the ground , it is called ' Ashtanga' position.
Dos
- Bring the body towards the floor placing the 8 parts on the floor: Toes, knees, chest, palms, and forehead
- Keep the hands close to the body, next to the shoulders
- Keep the elbows pointed to the sky and close in to the body
Don’ts
- Do not touch the thighs, hips, waist or abdomen to the floor
- Do not touch the chin to the floor
- Do not let the elbows fall away from the body



EXHALE
Position 6:
Inhale and straighten the elbows, stretch the shoulders upwards, press the waist downwards but dont bend the arms. Keep the knees and toes on the floor. Push the neck backwards and site upwards.
Dos
- Push the upper body upwards so that the arms are straight
- Keep the fingers pointed forwards, palms on the ground, thumbs at 90 degree angle
- Open the chest, pull the shoulders downwards
- Drop the head and neck backwards and gaze upwards towards the sky
- Keep the heels, legs and knees together
- Keep the toes erect
Don’ts
- Do not let the legs or heels be apart
- Do not bend the elbows
- Do not hunch the shoulders towards the ears



INHALE
Position 7:
Hold the breath, bend the neck downwards and press the chin in the throat, push the body backwards and touch the heels on the ground, raise the waist upwards, do not move the palms on the floor.
Dos
- Push the body upward so the buttocks and waist are raised into the air, leaving the body in an Inverted ‘V’ position
- Take the head and chin towards the chest
- Try to touch the heels to the floor
Don’ts
- Do not bend the legs in the knees
- Do not bend the arms



HOLD THE BREATH
Position 8: Hold the breath as in position 7, bring the right leg in the front and place it in between the hands like in position 3 but instead of left leg in the front here take right leg and place left leg in the back with left knee and toes on the ground. Dos
- Take the right leg forward and place it between the hands
- The knee of the right leg will be bent
- The knee of the left leg should touch the ground
- Drop the waist/ hips towards the floor
- Gaze is upwards, both arms are straight
Don’ts
- Do not bend the neck forward.
- Do not bend the elbows.



HOLD THE BREATH
Position 9:
Exhale and bring the left leg forwards as in the position 2 and place it in between both the arms.
Do’s
- Take the left leg forward and place it beside the right
- Palms touching the ground, fingers pointing forward, thumbs at 90 degree angle
- Legs straight
- Try to touch the forehead to the knees
- Relax the neck
Don’ts
- Do not bend the knees.
- Do not keep the neck tense.



EXHALE
Position 10: Inhaling start getting up and attain the position as in position 1.


]]>Preparatory Movementhttp://amogh-yoga.wetpaint.com/page/Preparatory+Movementamogh09http://amogh-yoga.wetpaint.com/page/Preparatory+MovementThu, 07 Dec 2006 04:28:52 CSTPREPARATORY MOVEMENT
Yogic practices create lot of strain on different organs or parts of the body, our body should have enough strength to bear this, one should build this stamina with practice. The preparatory movements provide just the same and help you build the necessary strength and prepare the whole body for Yogasana. Following precautions should be taken while performing these movements -
1. Movements should be without jerk or swings.
2. Movements should be slow and smooth.
3. Movements to be tuned with breathing.
Normal Breathing Principles -
1. When the physical movements is in the direction of gravitational pull, i.e. downwards, exhaling should take place.
2. During upward movement, inhaling should take place.
3. When there is no movement, normal breathing should be resumed.

 Preparatory Movements preposition-
  • Stand with 1 to 1.5 feet distance between legs, hands straight and resting the palms on the sides of the thighs, look straight.
  • This posture makes balancing of the body easy.

Preparatory Movement 1

Preparatory Movement 1 -
  1. In preposition, inhaling raise both the hands above the head slowly keeping the distance same between them.
  2. Then exhaling slowly start bending down in the waist till the palms touch the ground, keep the head pressed towards the knees.
  3. Inhaling raise the waist and take position as in 1.
  4. Exhailing bring the arms back to the normal preposition.

Preparatory Movement 2

Preparatory Movement 2-
  1. In preposition, inhaling raise both the hands from sides, slowly bringing them at shoulder height and parallel to the ground.
  2. Then exhaling slowly start bending forward in the waist, touch the thumb of right foot by your left hand, keeping the right arm straight above.
  3. Inhaling take position as in 1.
  4. Then exhaling slowly start bending forward in the waist, touch the thumb of left foot by your right hand keeping the left arm straight above.
  5. Inhaling take position as in 1.
  6. Exhaling bring the arms down to the normal preposition.

Preparatory Movement 3

Preparatory Movement 3-
  1. In preposition, inhaling raise both the hands from sides slowly bringing them at shoulder height and parallel to the ground.
  2. Then exhaling slowly start turning to the left in the waist keeping the arms and shoulder in straight line. At the same time keep knees straight and feet firmly on ground.
  3. Inhaling take position as in 1.
  4. Then exhaling slowly start turning to the right in the waist keeping the arms and shoulder in straight line. At the same time keep knees straight and feet firmly on ground.
  5. Inhaling take position as in 1.
  6. Exhaling bring the arms down to the normal preposition.

Preparatory Movement 4

Preparatory Movement 4 -
  1. In preposition, inhaling bring both the hands on waist in such a way that fingers come to the front side and thumb to the back.
  2. Then exhaling slowly start bending forwards in the waist keeping knees straight. Try to bring the head between the legs.
  3. Inhaling take position as in 1.
  4. Then exhaling slowly start bending backwards in the waist keeping knees straight. Try to bend as much as possible and maintain your balance.
  5. Inhaling take position as in 1.
  6. Exhaling bring the arms down to the initial position.

Preparatory Movement 5


Preparatory Movement 5 -
  1. In preposition, inhaling bring both the hands on waist in such a way that fingers come to the front side and thumb to the back.
  2. Then exhaling slowly start bending the head and the body in the waist to the left keeping knees straight. Pay attention to the right side which gets strain from head to ankle.
  3. Inhaling take position as in 1.
  4. Then exhaling slowly start bending head and body in the waist to the right, keeping knees straight. Pay attention to the left side which gets strain from head to ankle.
  5. Inhaling take position as in 1.
  6. Exhaling bring the arms down to the normal preposition.

Preparatory Movement 6


Preparatory Movement 6 -
  1. In preposition, inhaling bring both the hands on waist in such a way that fingers come to the front side and thumb to the back.
  2. Then exhaling slowly bend forward in the waist.
  3. Inhaling rotate to the left in the waist and try to attain position no. 2 as in Preparatory Movement 5.
  4. Continue inhaling and rotate backwards as in the position 4 in Preparatory Movement 4.
  5. Exhaling further rotate to the right and attain the position no. 4.
  6. Continue exhaling rotate to the front and take position no.2, as above.
  7. Inhaling, rotate to the right and take position no.5 above.
  8. Continue inhaling, rotate backwards, and take the position no.4 above.
  9. Exhaling further rotate to the left and attain the position no. 3 above.
  10. Continue exhaling and rotate to the front and attain the position no. 2 above.
  11. Inhaling raise the waist and attain the position no. 1 above.
  12. Exhaling bring the hands down to the normal position.

Preparatory Movement 7


Preparatory Movement 7 -
  1. Bring both the hands on the waist.
  2. Bend the neck forward as much as possible. The chin should get fixed into the pit below the Adam's Apple.
  3. Straighten the neck.
  4. Bend the neck backward so much that its front side feels the strain.
  5. Straighten the neck.
  6. Bend the neck on the left shoulder creating pressure on the right side.
  7. Straighten the neck.
  8. Bend the neck on the right shoulder creating pressure on the left side.
  9. Straighten the neck.
  10. Bring both the hands down and come to the initial position.

Preparatory Movement 8

Preparatory Movement 8 -
  1. Keep both the hands on the waist.
  2. Bend the neck forward at ease.
  3. Rotate the neck round to the left and have the position No.6 of Preparatory Movement type 7.
  4. Rotate the neck further to the back and have the position No.4 of Preparatory Movement type 7.
  5. Then rotate the neck to the right and bring it on the right shoulder (Position No. 8 of Preparatory Movement type 7).
  6. Rotate the neck down to the front (Position No.2 above).
  7. Now start rotating the neck to the right as in Position No.5 above.
  8. Rotate the neck further to the back as in Position No.4 above.
  9. Then rotate the neck to the left and keep it on the left shoulder as in Position No.3 above.
  10. Rotate the neck down to the front as in Position No.2 above.
  11. Straighten the neck.
  12. Bring both the hands down and come to the initial position.


]]>Basic Movementshttp://amogh-yoga.wetpaint.com/page/Basic+Movementsamogh09http://amogh-yoga.wetpaint.com/page/Basic+MovementsThu, 07 Dec 2006 04:25:58 CST
Basic Movements-
There are several joints in our body, which needs lubrication and movements. The food we consume supplies the lubrication and Yoga and other activities provide the movements. In our regular life some of these joints are overused and some are rarely used which may create problems at later stage in your life. To help these joints maintain their healthy condition Basic Movements are necessary also they are useful to prepare your body to take up Yoga. Benefits -
  1. As your body relaxes all your muscles also relax except those muscles, which are used in the movements, so one can easily concentrate on the movement / particular muscle (effort).
  2. Aged and persons having diseases also can do these movements without much strain.
Prerequisites for Yoga -
  • Below 12 years of age Yoga postures should not be practiced for long duration and asanas are to be maintained for very short duration.
  • Every day you should practice Yoga for at least 30 to 45 minutes to get maximum results.
  • The best suited time to practice is early morning hours, but it can be practiced in the afternoon after following food restrictions.
  • Food restrictions - stomach should be empty while practicing, that is you should consume solid food 3.5 hours before practicing and liquid 1 hour before.
  • Place should be spacious, clean, airy, bright and away from disturbances.
  • Yoga should not be practiced on bare floor but keep mat or carpet below.
  • Clothes should be comfortable, loose, clean. Undergarments are necessary.
  • Yoga prefers vegetarian diet. But avoid spicy and hot diet as much as possible.
  • Women should not practice Yoga during Pregnancy and menstruation.
  • One should have faith in Yoga and what he is doing.
Yoga Positions or Asanas-
  • Asana system is the 3rd in ashtanga Yoga, yogasana help achieve physical health, control over mind and power of concentration.
  • Patanjali has described Yogasana as "Sthir Sukham Asanam", which means a posture that is stable and pleasant. A more broad definition of Yogasana according to Patanjali is "Tatodwanabhighatah" which means practice of Yogasana leads to disappearance of duality of cold-hot, sadness-joy, happiness-sorrow and so on.
  • Yoga is different from exercise as it doesn't involve speedy movements, but instead very slow and steady movements.
  • Yoga helps achieve relaxation which reduces stress & strain.
  • Very few calories are consumed during Yogasana practice and metabolism rate of the body also drops which means reduced Aging Process.
  • Less food is required as digestive power is increased.
Neck: Movement 1 -


Neck Movement
(Kanthasanchalana) Type 1
  • Aim - To increase the flexibility and stamina of neck muscles.
  • Precaution - People with neck problems like spondilytis should avoid forward bending.
  • Procedure - Sit in the Vajrasana Position, keep your neck straight, then slowly but without jerk bend your neck forward as much as possible, back to normal position then bend it backward and then back to normal, then to the right and to the left.

Neck: Movement 2 -
  • Aim - To increase the flexibility and stamina of neck muscles.
  • Precaution - People with neck problems like spondilytis should avoid forward bending.
  • Procedure - Sit in the Vajrasana Position, keep your neck straight, then slowly but without jerk start rotating neck clockwise from left shoulder to backwards then to the right shoulder and to front. Repeat this in anticlockwise direction starting from right shoulder.

Neck Movement (Kanthasanchalana) Type 2

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Shoulder: Movement 1 -

Shoulder Movement (Skandhasanchalana) Type 1
  • Aim - To increase the flexibility and stamina of shoulder & back muscles.
  • Precaution - No specific precautions.
  • Procedure - Sit in the Vajrasana Position, keep your body straight, with arms by side. Then slowly but without jerk lift your both shoulders upwards as much as possible near to ears, back to normal position.
  • Benefits - This posture is useful for people with back problems.

Shoulder: Movement 2 -
  • Aim - To increase the flexibility and stamina of shoulder and back muscles.
  • Precaution - No specific precautions.
  • Procedure - Sit in the Vajrasana position, keep your body straight, fold you hands and place left fist on left shoulder and right fist on right shoulder, bring both your elbows together near chest, then slowly but without jerk rotate both these arms in opposite direction, (left arm anticlockwise and right arm clockwise) Repeat this in opposite direction (right arm anticlockwise and left arm clockwise).
  • Benefits - This posture is useful for people with back problems.

Shoulder Movement (Skandhasanchalana)
Type 2

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Hand: Movement 1 -

Hand Movement (Hastasanchalana) Type 1
  • Aim - To increase the flexibility and stamina of hand & shoulder muscles.
  • Precaution - If you feel strain while lifting your hands above ground then do this with your hands resting on ground.

  • Procedure - Relax in Shavasana position, keep your hands 6 inches away from your body, legs separated with 12 inch distance between them, lift your hands 1 to 1.5 inch above ground and slowly rotate them towards head without bending elbows, keep the hands parallel to the ground till both the palms meet, place left palm on right palm and stretch hands upwards and legs downwards for 5 to 10 seconds, then slowly but without jerk rotate both the hands back to the normal position via the same path.
  • Benefits - This posture is useful in increasing the strength of neck, shoulders and the stretching helps retain normal posture.
Hand: Movement 2 -
  • Aim - To increase the flexibility and stamina of hand & shoulder muscles.
  • Precaution - do not bend elbows while doing this.

Hand Movement (Hastasanchalana) Type 2

  • Procedure - Relax in Shavasana position, keep your hands 6 inches away from your body, legs separated with 12 inch distance between them, raise your hands above ground and slowly take them towards head without bending elbows, place both hands on the ground, stretch hands upwards and legs downwards for 5 to 10 seconds. Then slowly but without jerk bring both the hands back to the normal position via the same path.
  • Benefits - This posture is useful in increasing the strength of neck, shoulders and hands, the stretching helps retain normal posture.
Hand: Movement 3 -

Hand Movement (Hastasanchalana) Type 3
  • Aim - To increase the flexibility and stamina of hand & shoulder muscles.
  • Precaution - If you feel strain while lifting your hands above ground then do this with your hands resting on ground. The movements should be slow and continuous.
  • Procedure - Relax in Shavasana position, keep your hands 6 inches away from your body, legs separated with 12 inch distance between them, lift your hands 1 to 1.5 inch above ground and slowly rotate them towards head without bending elbows, keep the hands parallel to the ground till both forearms cross, in this same cross position raise the arms above and on to the stomach, then slowly bring both the hands back to the normal position.
  • Benefits - This posture is useful in increasing the strength of neck, shoulders and the stretching helps retain normal posture.

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Leg: Movement 1 -
  • Aim - To increase the flexibility and stamina of legs & hip muscles.
  • Precaution - The movements should be slow & continuous.
  • Procedure - Relax in Supine position, keep your hands around head rotating them side ways, then lift your left leg and bring it near to the hip, repeat this procedure for the right leg. Then slowly bring both the hands back to the normal position.
  • Benefits - This helps development of the leg muscles and hip joints.

Leg Movement (Padasanchalan) Type 1

Leg: Movement 2 -

Leg Movement (Padasanchalana) Type 2
  • Aim - To increase the flexibility and strength of legs & hip muscles.
  • Precaution - The movements should be slow & continuous. Do not bend the knees.
  • Procedure - Relax in Supine position, keep your hands close to your body, then lift your left leg 30 to 40 degrees above ground level and rotate it in the clockwise direction without bending knees, repeat this procedure for the right leg.
  • Benefits - This helps leg muscles and hip joints.


Leg: Movement 3 -
  • Aim - To increase the flexibility and stamina of legs & hip muscles.
  • Precaution - The movements should be slow & continuous. Do not bend the knees.
  • Procedure - Relax in Supine position, Move your hands around and place them at shoulder height, parallel to the ground, then lift your left leg and turn it to the right side as far as possible touching the ground. Repeat this procedure for the right leg. Then slowly bring both the hands back to the normal position.
  • Benefits - This helps leg muscles and hip joints.

Leg Movement (Padasanchalana) Type 3

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Knee: Movement 1 -

Knee Movement (Janusanchalan) Type 1
  • Aim - To increase the flexibility and strength of knee & waist muscles.
  • Precaution - The movements should be slow & continuous.
  • Procedure - Relax in Supine position, Move your hands around your head, then bend your left leg in knee and rest foot near to hips , then turn the knee to the right side as far as possible. Repeat this procedure for the right leg. Then slowly bring both the hands back to the normal position.
  • Benefits - This helps knee joints and hip joints.

Knee: Movement 2 -
  • Aim - To increase the flexibility and strength of knee & waist muscles.
  • Precaution - The movements should be slow & continuous, don't take unnecessary strains while performing this exercise.
  • Procedure - Relax in Supine position, Move your hands around your head, then bend your legs in knee and rest feet near to hips , then turn the legs to the left side as far as possible, touch the left knee to the ground and turn the neck to the right side and relax all the muscles, continue normal breathing, then slowly bring both the hands back to the normal position.
  • Benefits - This helps knee joints, hip joints and also the spinal column.

Knee Movement (Janusanchalan) Type 2

Knee: Movement 3 -

Knee Movement (Janusanchalan) Type 3
  • Aim - To increase the flexibility and strength of knee & waist muscles .
  • Precaution - The movements should be slow & continuous, don't take unnecessary strains while performing this exercise.
  • Procedure - Relax in Supine position.
    Move your hands around your head, then bend your legs in knee and rest feet near to hips , keep 12 inches distance between them, then turn the left leg to the right side to touch the right toe, press the right leg to the left thigh, relax all the muscles, continue normal breathing. Repeat this for right leg, then slowly bring both the hands back to the normal position.
  • Benefits - This helps knee joints, hip joints and also the spinal column.


]]>Yoga Positions (yogasana)http://amogh-yoga.wetpaint.com/page/Yoga+Positions+%28yogasana%29amogh09http://amogh-yoga.wetpaint.com/page/Yoga+Positions+%28yogasana%29Thu, 07 Dec 2006 04:23:51 CSTYoga Practices - Positions, Postures, Asana
(The Best practice to perfect health)

Standing Position - Yoga Postures or Asana in standing position
Stand erect with the feet quite close together, heels and the big toes touching each other. Hands touching thighs, this position helps achieve stability of pulse.
List of Postures or Asana In Standing Position



 Sitting Position - Yoga Postures or Asana in Sitting position
This is the sitting position with both legs together and stretched, toes erect, spine erect and both hands straight and palms resting on the floor.
List Of Postures or Asana In Sitting Position


Supine Position (Yoga Postures in Supine position)
Lie down on the back with legs together, straight extended, the toes erect and hands straight and palms resting on the floor.
List Of Postures or Asana In Supine Position


Prone Position (Yoga Postures in Prone position)
In this position you lie down in prone on front side of the chest and abdomen with the chin on the floor. Both hands lying besides the thighs, and palms resting on the floor.
List Of Postures or Asana In Prone Position

]]>Yoga Sutras by Patanjalihttp://amogh-yoga.wetpaint.com/page/Yoga+Sutras+by+Patanjaliamogh09http://amogh-yoga.wetpaint.com/page/Yoga+Sutras+by+PatanjaliThu, 07 Dec 2006 04:16:45 CSTThis is an ancient but basic text on Yoga as written by Sage Patanjali 400 years B.C.
As the printing technology was not available at that time, this text has been transferred through generations by oral recitations (Shruti). That is why the whole knowledge of yoga is very concisely packed in total 196 lines or Sanskrit Sutras by Patanjali so that students can easily remember these sutras..
The language used for these sutras is Sanskrit, it is little difficult to understand. But still it is interesting journey in understanding these Sutras and to know the basic principles of science of yoga. Sanskrit is called the language of Gods, grammar is very accurately maintained in Sanskrit. The constructions can be very concise and precise meaning.
The total 196 Sutras are divided in 4 chapters, 1st chapter is Samadhi Pada which consists of 51 Sutras, basic definition of yoga, importance of yoga and different types of states of Samadhi are described in this Sutras and ways to achieve states of Samadhi.
Patanjali starts with the first Sutra
Atha Yoganushasanam || (1-1)
Atha – now, Yoga – science of Yoga, Anushasanam – Discipline or set of instructions
Now, (start with) the discipline of yoga
If you are given a book, then the first question in your mind will be “What is this book?”. Knowing the question of the reader or starter in yoga, Patanjali answers this question in first sutra. He says, now I am explaining the discipline / instructions of science of yoga. There are 3 words in the first sutra, Atha, Yoga and Anushasanam. It is a very old tradition in Indian scriptures to use word Atha in the beginning of every text or every important process. Hence Patanjali wants to mention that he is starting the explanation of Yoga.
The literary meaning of Atha is “Now” or “Hereafter”. Patanjali expects that the reader has studied many philosophies and now he is starting to study the philosophy of Yoga.
After the meaning of first sutra, next question is there in the mind of every reader and that is What is Yoga? Patanjali explains this in next sutra which we will discuss in the next session.

]]>Backgroundhttp://amogh-yoga.wetpaint.com/page/Backgroundamogh09http://amogh-yoga.wetpaint.com/page/BackgroundThu, 07 Dec 2006 04:14:45 CSTBackground Of Ashtanga Yoga (Eight Limb Yoga by Patanjali)
The yoga as stated by Patanjali is enumerated through Sanskrit and hence contains only the main and the important thoughts. The first aphorism of the first Pada(part), introduces yoga as:
Atha Yoganushasanam | 1.1
That means the anushasan of yoga (description) is stated henceforth. That is to be understood and followed. The next aphorism states the purpose of the yoga:
Yogas chitta vritti nirodhah | 1.2
This means that yoga means controlling the thought waves of the mind. The thoughts, feelings, emotions arising in the mind are vrittis (nature), which should be controlled. This is called yoga. The broader perspective is expected and the word Chitta here means Individual consciousness, which covers all states conscious, sub conscious and unconscious.
While trying to control the vrittis (thoughts, emotions, feelings), certain disturbances are created which stop or divert the growth. Patanjali has addressed them as " Antaray(Disturbances) creating chitta vikshepa". These are described as under:
Vyadhistyan sanshay pramad alasya virati bhranti darshanalabdha bhoomi katvanavsthitatvani chittavikshepasteantarayah | 1.30
The aphorism describes nine Disturbances in all. We will consider them one by one.
Vyadhi (Disease):
This stage is different from the naturally healthy body or mind. Certain undesirable changes are observed in the body or the mind, which are harmful. To remove these changes, the entire strength is to be concentrated which can hinder the progress of yoga. It is experienced by all that if there are diseases or any ailments of the body, the asanas cannot be performed properly. The study of yoga can be continued when these diseases are cured. The main reason behind such diseases is the imbalance in the seven dhatus in the body, the controlling doshas - kapha, vata, pitta, the five sensory organs, the five organs of action and the mind. When the balance is restored, the diseases vanish. Many procedures in yoga are useful for retaining the balance.
Styan (Languor):
Styan means the laziness of the chitta, or the drowsiness of the mind. The mind does not believe in karma or action and then there is a tendency not to do anything. Due to this, the studies of yoga are stopped or not undertaken. The laziness of the body is not considered here as it is separately stated under the head Alasya. Here, the mental and logical refrain towards the actions is aimed at.

Samshay (Doubt):
If there is a doubt in the mind whether it will be possible to undertake something and succeed in it, it serves as an important hindrance against starting the thing. " Samshayatma Vinashyati " is known to all, which means that doubt leads to destruction or eradication. To achieve something, first we must have self-confidence regarding our abilities. Such confidence gives the required mental strength to succeed in the endeavor. But if we have doubts in our mind, it leads to destruction of the self-confidence. This in turn leads to inadequate mental strength behind the efforts. When the doubt arises, it continues to increase and then the efforts are totally wasted. This leads to inaction and no achievement. If there is a doubt in the mind regarding the path of the yoga, then it is not possible to progress further. Thus, the doubt is a major hindrance in the studies of the yoga.
Pramad (Carelessness):
A mistake made deliberately even after understanding its implications is carelessness. The mind understands the strategy to be followed for achieving something, but there is no action to achieve it. Such mistake is pramad, which stops us from doing something, which is essential. The studies of yoga do guarantee favorable returns and hence the desired results, is thoroughly understood, but still no action is undertaken to pursue the study. This is pramad, a hindrance in the progress.
Alasya (Laziness):
The body and the mind is turned towards inaction, i e laziness. Even if all the abovementioned hindrances are removed, and if there is laziness, then there will be no karma or action and hence no progress. For progress in yoga, the necessary procedures are to be repeated again and again. Due to laziness, this becomes impossible and the progress is stopped. Mental strength and the firmness is essential to remove laziness.
Avirati (Worldly-mindedness):
Rati means to enjoy. The organs desire to have pleasurable perceptions. To allow them to engage in such perceptions is rati. The opposite of this is virati that means virakti. Virati means to control the organs from running behind such perceptions and not to let them immerse themselves in things, which yield the perceptions. If there is no virati, the organs will continuously run behind different matters. Mind runs behind the organs and this causes hindrance in the yoga. Absence of virati is avirati. To overcome this, control should be exercised and gained on the organs.
Bhranti (Hallucinations):
While studying yoga, sadhaka experiences various things. However, wrong interpretation of such experiences leads the sadhaka to the wrong path, stopping his progress. During the study of dhyana, certain sounds are heard or some scenes are visualized. Sadhaka may think that this is awakening of the Kundalini shakti. However, these experiences are not of awakening Kundalini Shakti. To believe such a thing is misinterpretation. Many such hallucinations may be experienced. If they are not interpreted by the sadhaka thoughtfully with the help from his guru, they may lead him onto the wrong path.
Alabdhabhoomikatva (Non achievement of a stage):
At every stage and procedure of the yoga, the sadhaka can experience the results. However, the duration of the practice required to get the results is different for each sadhaka. Some may experience the results immediately; some may take a long time. If to experience the results at any stage, a longer duration is required or if in a particular duration, the results are not experienced, then the sadhaka starts doubting the studies, which may lead to its stoppage. This attitude is alabdhabhoomikatva. The experiencing of the results is relasted to the duration and this comparison leads to this hindrance. So in spite of other conducive elements, the study is stopped.
Anavasthitattva (Instability):
Even after achieving a particular stage, inability to remain firmly in that stage is anavasthitattva. In all the yoga procedures, right from the physical procedures such as asana to the mental procedures such as samadhi, it is essential to remain firmly in a particular stage for some time after achieving that stage. The faith of the sadhaka and the intensity of the practice determine this. If it is not possible to stay firmly in the stage, doubts arise about the sadhana which disturb the yoga studies and may stop them altogether too. Hence, special efforts should be made to stay in the stages firmly. The unwavering faith of the sadhaka can easily remove this hindrance.
Thus, Patanjali has described nine types of the hindrances. This description is representative of his views. We experience the hindrances even in daily practice of yoga. One should familiarise oneself with such hindrances and try to overcome them so as to ensure the progress. Sadhaka should have doubtless faith on the path of the yoga and he should try to follow it religiously to overcome the hindrances.
All these hindrances cause disturbances in the mind (vikshepa of chitta) and cause certain effects. Patanjali has stated such effects in the following sutra :
Dukkhadormanasyaangmejaytvashwasprashwasa vikshepsahbhuvh | 1.31
All these are termed as experiences due to vikshepas.
The first experience or the result is pain. The pain may be physical or mental. If it is not possible to overcome the hindrances in following the path of yoga or if it is not possible to achieve the target, it causes disappointment. The disappointment is termed as Dourmanasya. Due to the hindrances, at times control over the organs cannot be gained and the body does not cooperate in the studies of the yoga. This is aangmejaytva. This results in loss of control over breathing too and stops the progress.
To remove the hindrances and their accompanying results Patanjali has given the guidance in the following aphorism:
Tatpratishedharthamekatatvabhyash | 1.32
That means to remove the hindrances, there should be Ektattvabhyas i.e. concentration. Concentration also means indomitable and doubtless faith on the path of yoga. Patanjali has suggested that with such unwavering faith and concentration only, all the hindrances can be overcome and the ultimate aim can be achieved. While describing the details of this ektattvabhyas Patanjali has clarified the ashtang yoga path with the Yam and Niyama.

]]>Ashtanga Yogahttp://amogh-yoga.wetpaint.com/page/Ashtanga+Yogaamogh09http://amogh-yoga.wetpaint.com/page/Ashtanga+YogaThu, 07 Dec 2006 04:13:07 CSTIntroduction to Ashtanga Yoga:- In Sanskrit "Ashta + anga" is Ashtanga. "Ashta" means Eight and "Anga" is limbs so it means Eight Limb path, ashtanga yoga is based on Yoga Philosophy of Patanjali. The asanas, Pranayamas or the dharana which we have studied earlier or the yam and niyam are based on the Yoga Sutras of Patanjali. Hence, we will acquaint ourselves with the fundamentals as stated by Patanjali first. History of Ashtanga Yoga
Yoga has its roots about 5000 years BC as described in Vedic Philosophy and Tantras. Patanjali , great sage composed this path into a Darshan(Philosophy) in his Book Patanjal Yoga Sutra. In which he has formulated Yoga as a Eight Limbs or Eight Fold path. Eight Limbs of Ashtanga Yoga -
  1. Yama (Principles or moral code)
    * Ahimsa - A principle of non-violence
    * Satya - A principle of Truthfulness
    * Asteya - A principle of non stealing
    * Brahmacharya - Continence / celibacy
    * Aparigah - A principle of non-hoarding or non possessiveness
  2. Niyama (Personal Disciplines)
    *Shoucha - Purity
    * Santosh - Contentment
    * Tapa - Endurance
    * Swadhyaya- Self study
    * Eshwar Pranidhan- Dedication
  3. Asana - (Yoga Postures / positions) A stable and comfortable posture which helps attain mental equilibrium.
  4. Pranayama - (Yoga Breathing) Extension and control of breath.
  5. Pratyahara - (Withdrawal of Senses) A mental preparation to increase the power of mind.
  6. Dharana - (Concentration on Object) Concentration of mind on one object and its field.
  7. Dhyan - (Meditation) With drawing mind from all external objects and Focusing it on one point and meditating on it.
  8. Samadhi - (Salvation) State of Super bliss, joy and merging individual consciousness in to universal consciousness. Union between Jivatman and Paramatman. Union of Shiva and Shakti in Sahasrar Chakra (the top of the head). Realizing the Bramhan (pure consciousness) or Realization of God is the ultimate achievement of Human Birth.

]]>Types of yogashttp://amogh-yoga.wetpaint.com/page/Types+of+yogasamogh09http://amogh-yoga.wetpaint.com/page/Types+of+yogasThu, 07 Dec 2006 04:11:08 CST Yoga Styles or Yoga Paths orTypes Of Yoga









Mantra Yoga
Ashtanga Yoga (Patanjali's Ashtanga Yoga - Eight limb / step yoga)
The basis of ashtanga yoga is the Yoga sutras (Sanskrit Verses) of Patanjali. We will consider the different aspects of yoga while remaining under the guiding principles of Patanjali's Yoga (Ashtanga Yoga). The Asana, Pranayama, Dharana, Dhyan & Samadhi or the Yama and Niyama are systematically described by Patanjali in his Sanskrit Sutras (verses).
  1. Yama (Principles)
  2. Niyama (Personal Disciplines)
  3. Asana (Yoga Positions or Yogic Postures)
  4. Pranayama (Yogic Breathing)
  5. Pratyahara (Withdrawal of Senses)
  6. Dharana (Concentration on Object)
  7. Dhyan (Meditation)
  8. Samadhi (Salvation)
Hatha Yoga
The term Hatha Yoga has been commonly used to describe the practice of asana (postures). The syllable 'ha' denotes the pranic (vital) force governing the physical body and 'tha' denotes the chitta (mental) force thus making Hatha Yoga a catalyst to an awakening of the two energies that govern our lives. More correctly the techniques described in Hatha Yoga harmonise and purify the body systems and focus the mind in preparation for more advanced chakra and kundalini practices. The Hatha Yoga system includes asana along with the six shatkarmas (physical and mental detox techniques), mudras and bandhas (psycho-physiological energy release techniques) and Pranayama (pranic awakening practices). Fine tuning of the human personality at increasingly subtle levels leads to higher states of awareness and meditation.
  1. Yogasana (Yoga Positions)
  2. Six shatkarmas (physical and mental detox techniques)
  3. Mudras and Bandhas (psycho-physiological energy release techniques)
  4. Pranayama (pranic awakening practices) Read more about Hatha Yoga ..
-- Paramhansa Swami Satyananda Saraswati
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Mantra Yoga Japa Yoga, Requirements, State of Consciousness in Matra Yoga, Methods of Chanting, Effects of Mantra, How to Practice & Rules of Mantra Chanting)
Mantra Yoga -
Mantra Yoga has its origin in Vedic Sciences and also in Tantra, infact all the verses in Vedas are called mantras, it is said that any person who can chant or sing Vedas can achieve the ultimate salvation or union with supreme consciousness only by chanting the mantras, which is the aim Mantra Yoga
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Bhakti Yoga
Bhakti is a Yoga of devotion or complete faith. This faith is generally in the God or supreme consciousness in any of the forms. It may be Lord Rama, Krishna, Christ, Mohammed, Buddha etc. It may be a Guru for his disciples.
Important thing is the person interested in following this path should have very strong emotional bond with the object of faith. The flow of emotional energy is directed to this object. Mostly people suppress their emotions and that often reflects in the form of physical and mental disorders. This Bhakti Yoga releases those suppressed emotions and brings the purification of inner self.
Continuous meditation of God or object of faith gradually decrease the ego of the practitioner, which further prevents new distractions, fickleness or even pain and induces strong bonds of love. Slowly the practitioner looses the self identity and becomes one with the object of faith, this is a state of self realization.
-- Paramhansa Swami Satyananda Saraswati