Yoga

Unit 1
Definition of yoga
1capitalized : a Hindu theistic philosophy teaching the suppression of all activity of body,
mind, and will in order that the self may realize its distinction from them and attain
liberation

2: a system of physical postures, breathing techniques, and sometimes meditation derived
from Yoga but often practiced independently especially in Western cultures to promote
physical and emotional well-being

The term "yoga" comes from a Sanskrit word meaning "union." Yoga combines physical
exercises, mental meditation, and breathing techniques to strengthen the muscles and
relieve stress.

Meaning of yoga

The word 'Yoga' is derived from the Sanskrit root 'Yuj', meaning 'to join' or 'to yoke' or 'to
unite'. As per Yogic scriptures the practice of Yoga leads to the union of individual
consciousness with that of the Universal Consciousness, indicating a perfect harmony
between the mind and body, Man & Nature.

Yoga, in its truest sense, means the union of individual consciousness with divine
consciousness. Learn how traditional practices of yoga lead towards the self-realization and
a state of liberation and freedom.

Concepts of Yoga
There are generally considered to be 12 major concepts associated with Yoga. All of these
Yoga concepts were derived from the original meanings of the words that make up these
concepts.
As many early writings about Yoga appeared in the ancient language called Sanskrit,
unlocking the true meaning of each concept depends on an understanding of the language.
Fortunately for you, all of the major concepts in their original language are explained within
this article.
The intent of this article is not to provide a Sanskrit lesson on the specific words used to
describe the various concepts associated with Yoga.
Instead, the intent is to summarize the 12 major concepts of Yoga into an understandable
format that you can easily implement in your daily life to enhance the overall quality of your
lifestyle.

Yoga
 Original Sanskrit Word: Yuj
 Interpretation: A joining or union.
 This concept refers to the joining of the practitioner with a supreme being. This includes any
method that you might choose to achieve this union. The major consideration with this term
is the uniting of an individualized spirit with the almighty spirit. This concept was originally
taught by the widely considered founder of Yoga, Patanjali.

Karma
 Original Sanskrit Word: Kri
 Interpretation: To act or create

This concept refers to any type of physical or mental action. In addition, this concept deals
with the consequences of each action. An easy way to understand this concept lies in the
biblical law of "an eye for an eye". You must expect to eventually receive any action that you
force onto another person in your future life. There are actually three types of karma. The
first is all acts performed in all lives (reincarnation). The second is the acts of you current
life. The third type of karma id the acts that you are performing right now.

Dharma This concept deals with the correct way to live your life and receive good karma.
This concept not only concerns itself with physical and mental acts against other spirits, but
also with the ability of the practitioner to achieve enlightenment and a union with the
supreme being. This may sound familiar to followers of all types of religion that claim that
good deeds alone are not enough to achieve immortality.

Swadharma Swadhara is the obligation that a spirit has to follow dharma. Where dharma
regards the rules and guidelines, swadhara pertains to the need for a spirit to follow those
rules. This concept is much related to altruistic principles and instinctive feelings such as
maternal and fraternal. According to the teachings of Yoga, every individual spirit will have a
different level of swadhara. This level will determine their dharma and can be raised
through meditation or reduced through lack there of.

Manah This concept is the Sanskrit word for your mind. However, the manah is no the
entire mind. The manah is the portion of the mind that receives sensory signals from other
portions of the body. This is not only the scientific concept of sensory perception but the
metaphysical ability for the mind to receive signals from the spirit.

Buddhi
 Original Sanskrit Word: Budh
 Interpretation: To realize or help realize
The Sanskrit term for intelligence. This concept is the conscious ability to be able to
understand the concepts that are taught to you.
It also concerns itself with the ability to think through situations and to use reason when
making important decisions. Your overall intelligence is referred to as your buddhi.

Samskara This concept is literally translated as your memories. Basically, every action that
you perform (whether good or bad) creates an impression stored in your mind. Negative
impressions must be cleansed in order to obtain immortality. In addition to being a moral
protection device, this concept also deals with maternal and fraternal instincts.

Vasana When your mind stores impressions of actions, or memories (samskara), they are
typically grouped together based on similarities between them. These groups are referred
to as vasana. These bundles are unconscious and must be restored through deep focus and
meditation. These bundles are active even if they are held in the unconscious.
For example, you may be triggered to perform another "happy" bundle of actions because
they left positive impressions in the past. In addition to acting as constantly referenced
emotions, these bundles are what govern the development of experience and maturity.
Kriya This concept refers to the actual practice or exercise of the techniques found in Yoga.
It not only pertains to the actual correct physical motions involved but also the correction of
incorrect technique and the skill involved in performing each movement. These motions are
intended to have a purifying effect on the body in small amounts. Performing these motions
will result in higher levels of metaphysical awareness and a heightened sense of purpose or
being.
Viveka This concept is directly related to the ability to realize the difference between reality
and the fantasy or unrealistic portion of life. Not only does it involve knowing the difference
between realism and the opposite but also the difference between the temporary aspects of
life and the permanent aspects of the current and after life. When employing this concept,
the practitioner must remember to constantly review what is real and what is fake and
employ proper reactions based on their discoveries.
Vairagya Vairagya concerns itself with the disinterest in anything of the current life. This
concept requires the participant to distance himself from anything that they enjoy in their
mortal life in order to better prepare for the after life. This includes the indifference of
possessions, enjoyed feelings and the enjoyment of any emotional action or response.
Sannyasa Sannyasa is the concept that attempts to sum up all of the other Yoga concepts
that contribute to a well led life. More specifically, Sannyasa involves adherence to all other
yoga concepts and is the eventual pursuit of perfection in all aspects of life to attain a truly
healthy and perfect after life.
As is evident, there are several concepts associated with the art of Yoga. While not all
individuals will care to learn the specifics related to each of the 12 major concepts of Yoga,
for individuals that would like to understand these concepts, and have a better
understanding of the various philosophies associated with Yoga, please feel free to peruse
through our section on Yoga.
Misconceptions of yoga 
Yoga is not just a form of art instead it is a way to achieve optimal health and wellness. It is a
kind of exercise through which both body and mind remain fit. For some people, yoga is a
way to feel good about their bodies. For others, it may be a spiritual practice, and for many,
a way of life. But no matter what you think of it, yoga can help reshape and unravel your
habitual or unconscious patterns. However, there are some common misconceptions about
yoga that refrain people from practising yoga. Let’s take a look at these misconceptions and
the reality related to them: 
You should have a flexible body to perform yoga
This is one of the most common misconceptions about yoga. However, it is not true as you
only need to have strong willpower to perform yoga. You may find it difficult in the
beginning but gradually the body itself becomes flexible, thus making it easier for you
to perform any asana. You only need to be consistent in your practice. 
Men do not do yoga
Many people believe that yoga is only for women and men don’t do yoga. But in the true
sense, yoga was started by men and there are lots of sages and spiritual gurus who practice
yoga. Yoga can prove to be very beneficial for men. It is an excellent way to increase your
flexibility. There are numerous yoga poses that help build core strength.
Yoga is very expensive
The biggest reason why people refrain from indulging in yoga is that they feel it is expensive.
This is a complete myth. You don’t need to spend any money on yoga practice. The internet
is flooded with free online resources that help you learn yoga efficiently. However, it is
important to seek medical advice before performing any yoga. 
Yoga is associated with religion
It is one of the most common misconceptions about yoga. A lot of people link yoga with a
particular community and religion.  But this is not the case at all, yoga is just a means of
keeping your body healthy and it has nothing to do with any religion. People from all caste,
community, gender, or race can practice yoga.
Yoga is not exercise
People believe that you will not be able to burn calories by practising yoga. But they do not
know that yoga is also an exercise, which also helps in weight loss and is beneficial for your
body. Not only this, many people feel that women cannot do yoga during pregnancy while
this is not true. Pregnant women can do yoga under the supervision of a yoga trainer. 
Yoga is only for young people
Often you will hear people talking that yoga is only for children and young people. This is a
complete myth. Yoga is beneficial for people of all ages. Whether you are 20 years old or 70
years old, you can perform yoga without any hesitation. However, always seek professional
help before practising yoga as there are several precautions one need to take while
practising yoga. 
Yoga takes a lot of time
People often ignore yoga because they feel that it will take a lot of time. But even if you do
yoga for 10 minutes every day, your body still gets a lot of benefits. You can either perform
yoga for 15-30 minutes or can extend it to one hour. So, we can say that it doesn’t require
much time to practice yoga. However, always be regular to get better results.
Yoga should be done only by thin and fit people

This is a complete myth. No matter what your body type is, you can definitely take
advantage of yoga. You can also make your body fit by practicing yoga. It can help you lose
weight and keep your body in shape. Besides reducing weight, it can also help skinny people
gain weight, you just need to choose the right yoga poses. 

There are fewer variations in yoga

People feel that there are only a few yoga postures that are easy to perform. However it is
not so, all yoga poses are easy to perform you only need to do regular practice. If you surf
the internet you will see that there are numerous yoga poses that you can practice for
different health purposes. 
 A person suffering from any kind of injury cannot do yoga

There is also a prevalent thing about yoga that a person suffering from an injury or any kind
of pain cannot do yoga. Yes, you cannot do all kinds of asanas in such a situation, but you
can definitely do some asanas by seeking the help of a yoga instructor. 

So, these were some of the common misconceptions about yoga that you should avoid.
Yoga is a practice that can be done by anybody at any age and place. To learn more
interesting things about yoga check out our e-book on yoga. Please feel free to share your
thoughts in the comments section.

1. How is yoga different from meditation?

Yoga is the physical movement of the body which when practised gives all-round benefits.
Meditation is a part of yoga which is often termed as “Dhyan”. It deals with mental
relaxation and concentration. During meditation, the attention is focused on thoughts and
breath. Being aware of your breathing controls the thought process and thus relaxes the
mind completely.
2.  What are the best yoga poses for beginners? 

If you haven’t done yoga before and want to practice it now then you can start with some
basic yoga practices. And these asanas are- Tadasana, Vrikshasana, Adho Mukho Svanasana,
Naukasana, Utkatasana, Bhujangasana, Paschimottanasana and many others. All these yoga
are easy to perform and can offer you both mental and physical health benefits.
3. Can I do yoga on my own? 

Yes, of course. Yoga can be done easily at home. All you need to have a yoga mat and
journal or book to keep yourself guided. Besides this, there are numerous free resources
available online that can help you practice yoga easily. However, it is always advisable to
seek professional guidance before practising yoga.
4. Do I need to do be on a vegetarian diet to benefit from yoga? 

No, it is not essential to have a vegetarian diet. You can derive benefit from yoga without
making any changes in your diet. No matter if you are a vegetarian or non-vegetarian you
can practice yoga without any hesitation. However, there are numerous people who prefer
a vegetarian diet. So, it all depends on you.
5. Can a person suffering from any injury practice yoga?
There is also one of the most prevalent misconceptions about yoga that a person suffering
from an injury or any kind of pain cannot do yoga. Yes, you cannot do all kinds of asanas in
such a situation, but you can definitely do some asanas by seeking the help of a yoga
instructor. So, grab your yoga mat and enjoy the numerous benefits of practising yoga.

Pancha Kosha mean? Integrated approach of yoga therapy

Derived from the Sanskrit terms pancha, meaning "five" and kosha meaning
"sheath" pancha kosha refers to the concept in yoga philosophy that there are five layers of
awareness through which all experience is filtered.
At the center of these five layers is atman, otherwise known as the true self. An individual’s
unique perspective of reality is believed to come from identification with each of the five
koshas, and the path of yoga can help to heighten understanding and awareness of these
sheaths.
Since these layers encompass all aspects of existence, from gross to transcendental, pancha
kosha also provides a model through which physical, psychological and energetic imbalances
can be addressed.
Wellbeing is said to arise when all five sheaths are integrated and balanced, a state in which
the veil of maya (illusion) is lifted and any sense of separation between atman
and brahman (universal consciousness) is dissolved.
1. Annamaya kosha or Physical body Annamaya kosha (the food sheath) - the
outermost kosha, referring to the physical body which needs food and nourishment
to thrive. It is believed to be the most vulnerable kosha, since issues with the
physical body can manifest as imbalances in the other layers. Asana practice, dietary
changes and sleep quality all impact the annamaya kosha
 “Yogah karmasu kaushalam”
       Yoga is dexterity in action
 Practice of yoga helps to maintain homeostatic balance.
 Tonifies the muscles and improves strength and flexibility.
 Improves attributes of physical fitness like speed, dexterity, coordination, balance,
stamina and steadiness.
 Increases gastric fire and improves digestion.
 Enables optimum physiological functioning of  metabolic, cardio-pulmonary, gastro-
intestinal, reproductive and neurological systems.
 Yogic practices to develop this aspect of personality are: asanas, dhauti, nauli, basti,
neti, surya namaskara, loosening practices.
2. Pranamaya kosha or Energy body (the sheath of vital life force energy) - closely
connected with annamaya kosha, this sheath is responsible for animating the physical body.
Pranamaya kosha is composed of prana (life force energy) and is greatly influenced
by pranayama (breathwork).
 “samatvam yoga ucyate”
       Equanimity of the mind is yoga
 Yoga helps in purifying the nadis, dissolves energy blocks and enables free flow of
prana or life force.        
 It increases attention span and memory.
 Improves all higher mental functions including cognition.
 Improves mental stability, stress resistance and creativity.
 Helps develop willpower.
  Yogic practices to develop this aspect of personality are: pranayama, trataka,
kapalabhati, MSRT
3. Manomaya kosha or Emotion body (the mental or psychological sheath) - referring to the
aspect of the mind which governs perception of the world. Manomaya kosha is where one's
sense of Self develops, along with the habits of thinking that influence behaviour.
Mindfulness is the most effective way of influencing the manomaya kosha
 “Manah prashamana upayah yoga iti abhidhiyate”
       Yoga is a skillful technique of calming the mind
 Yoga cultures and develops the emotional faculties.
 Brings about a state of emotional stability and controls mood lability.
 Brings about a state of euthymia.
 Calms the mind.
 Develops presence of mind.
 Reactions to emotions are reduced as yoga teaches the concept of samatvam or
equanimity.
 Yogic practices to develop this aspect of personality are: meditation, dharana
4. Vijnanamaya kosha or Intellect body (the intellect sheath) - this sheath is the seat of
intuition, connected to inner wisdom and deeper states of consciousness. It is also
responsible for inner growth and authenticity, and is impacted by all aspects of yoga.
 “Tato dvandva anabhighatah”
       The dualities of the mind are destroyed
 Improves ability to differentiate right from wrong.
 Develops a sense of morality.
 Improves decision-making capacity.
 Develops logical, analytical and practical thinking ability.
 Yogic practices to develop this aspect of personality are: yama, niyama, asana,
vairagya
5. Anandamaya kosha or bliss body (the bliss sheath) - otherwise known as the bliss body,
this kosha is the closest to atman. It transcends the logical, thinking mind, providing an
experience of unity with universal consciousness. Daily meditation can help to connect
practitioners with anandamaya kosha.
 “tada drashtuh svarupe avasthanam”
        Then (after mastery in yoga), the seer dwells in his own true splendour
 Yoga helps in the spiritual growth of the individual.
 Develops introspection and altruism.
  Encourages an inward journey in order to achieve the ultimate state of Samadhi,
which is said to lead to kaivalya or liberation.
 Yogic practices to develop this aspect of personality are: dharana, dhyana, Samadhi,
samyama
Since pancha kosha encompasses all aspects of being, Yoga therapy uses the kosha model as
a diagnostic tool. As such, an individual can be viewed holistically rather than through a
more traditional one-dimensional approach to treatment.

Schools of yoga
HATHA YOGA
Tirumalai Krishnamacharya is credited with the revival of Hatha yoga. The practice of Hatha
yoga emphasises physical exercises to master the body and mind exercises to withdraw it
from external distractions. It’s a combination of proper diet, purifying the body, regulating
breathing and bodily postures.
The term Hatha is translated as ‘Ha’ meaning ‘sun’ and ‘tha’ meaning moon. There’s a
balance there, a steady pace.
Hatha yoga has become a generic term for what we now just call ‘yoga’ in the West: asanas
(physical postures) as a form of physical exercise for relaxation, body flexibility, strength and
personal concentration. A Hatha yoga class typically takes a basic and classical approach,
focusing on postures (asanas) and breathing (pranayama) exercises. Read more about Hatha
yoga with Yogamatters range of Hatha Yoga Books. 
Ashtanga and Iyengar yoga both have their roots in Hatha yoga. Many of the asanas are the
same, but the approach is different.
ASHTANGA YOGA
Ashtanga Yoga is a challenging and quick-paced yoga style developed by Sri K. Pattabhi Jois.
He established the Ashtanga Yoga Research Institute in 1948 for teaching the specific yoga
practice known as Ashtanga yoga. The word Ashtanga is Sanskrit for ‘eight-limbed’ and
Ashtanga yoga is named after the eight limbs of yoga mentioned in the Yoga Sutras of
Patanjali.
Ashtanga yoga, often promoted as a modern-day form of classical Indian yoga, was
popularised and brought to the West by K. Pattabhi Jois in the 1970s. The work of K.
Pattabhi Jois has been continued by his grandson, Sharath Jois.
Ashtanga involves following a series of specific set poses, each held for five breaths. It’s a
vigorous, demanding style of yoga, flowing from one pose to the next with each inhale and
exhale. There are six established and strenuous pose sequences — the primary series,
second series, third series, and so on — practiced sequentially as progress is made.
In an Ashtanga class, you always perform exactly the same poses in exactly the same order.
This can be led by a teacher in an Ashtanga class or taught one-to-one in a group setting in a
Mysore class. Influenced by the Ashtanga tradition, a Vinyasa class is similar in intensity to
an Ashtanga class, except that no two Vinyasa classes are the same. To learn more about
Ashtanga yoga, discover Yogamatters range of knowledgable Ashtanga Yoga books. Or, if
you’re wanting to begin a home Ashtanga yoga practice, take a look at Yogamatters full-
colour Ashtanga Practice cards – each with illustrated poses, instructions, Drishti and more. 
IYENGAR YOGA
Iyengar Yoga is a purist style of yoga developed by and named after B.K.S Iyengar in the
1960s. Iyengar Yoga is a very meticulous style of yoga, placing the emphasis on precision
and alignment. The practice is all about the details of your breath control (pranayama) and
posture (asana) and is excellent for building strength and flexibility. Iyengar yoga is great for
learning the subtleties of correct alignment for all ages and abilities.
An Iyengar studio will always stock a wide array of yoga props — blocks, blankets, straps,
chairs and bolsters – in order to help each student find the proper alignment in a pose.
Props help students hold poses in alignment even when they’re new to them, have a chronic
condition, are injured or simply stiff.
Iyengar teachers all undergo a comprehensive training to ensure that you get the
knowledgeable instruction that you need. If you’re wanting to find out more about this
purist style of yoga – take a look at Yogamatters blog, Iyengar Yoga Explained.
KRIYA YOGA
Kriya Yoga is an ancient Yoga system which was brought to international awareness by
Paramhansa Yogananda, author of ‘Autobiography of a Yogi’ which was published in 1946.
Yogananda cites the Yoga Sutras of Patanjali as containing a description of Kriya Yoga:
‘Liberation can be attained by that pranayama which is accomplished by disjoining the
course of inspiration and expiration.’
The Kriya yoga system is based on techniques of pranayama, mantra, and mudra, intended
to rapidly accelerate spiritual development and engender a profound state of
tranquility. Aspiring Kriya yogis may find the extensive ‘Yoga & Kriya’ publication of great
use – as this novel is described as the most comprehensive book published on kriya yoga,
with over 36 structured lessons all on the practices of integral yoga. 
SIVANANDA YOGA
Sivananda Saraswati (1887 –1963) was a Hindu spiritual teacher, who studied medicine and
served in British Malaya as a physician for several years before taking up monasticism. He
founded the Divine Life Society (DLS) in 1936.
Sivananda yoga, as we now know it, is the yoga form popularised by Sivananda Saraswati’s
disciple Vishnudevananda in the 1960s. Sivananda yoga teachers are all graduates of the
Sivananda Yoga Teacher Training Course.
Sivananda yoga is an unhurried yoga practice that typically focuses on the same twelve basic
asanas, bookended by sun salutations and savasana. It involves frequent relaxation and full,
yogic breathing.
This yoga system promotes a healthy yogic lifestyle in its five-point philosophy: proper
breathing, relaxation, diet, exercise, and positive thinking.
BIHAR – SATYANANDA YOGA
Satyananda Saraswati (1923 –2009) was a student of Sivananda SaraswatI and became a
yoga teacher and guru both in his native India and in the West. He founded the Bihar School
of Yoga in 1963.
Bihar yoga takes influences from both ancient and traditional schools of yoga. The practice
focuses on posture (asanas), breathing (Pranayama) and meditation. Today, the collection
of books from Bihar’s School of Yoga is in demand throughout the world and is available to
purchase at Yogamatters.
KUNDALINI YOGA
Kundalini Yoga was introduced by Harbhajan Singh Yogi (Yogi Bhajan) in 1969.
Kundalini yoga is designed to awaken energy in the spine through constantly moving,
invigorating poses. Kundalini energy is serpent energy: picture a sleeping snake coiled up at
the base of the spine, just waiting to be awoken. The fluidity of the practice is intended to
release the energy supply in your body.
As well as yoga postures, Kundalini yoga classes include meditation, breathing techniques
such as alternate nostril breathing, and chanting. Take a look at our exclusive blog with
Kundalini Yoga Teacher, Carolyn Cowan, ‘This is Carolyn Cowan’ who described Kundalini
yoga as a way of uniting the body and soul for a better understanding of the practice.
INTEGRAL YOGA
Sri Swami Satchidananda is the founder of Integral Yoga®. He was one of the first yoga
masters to bring the classical yoga tradition to the West when he was invited to America by
pop artist icon Peter Max in 1966.
Just as the word ‘yoga’ means ‘union’ in the Sanskrit language, Integral Yoga synthesises the
various branches of yoga into a comprehensive lifestyle system. The six branches of Integral
Yoga encourage wellness and self-mastery, promoting the harmonious development of
every aspect of the individual. If you’re new to the Integral Yoga practice, take a look at
Yogamatters ‘Intergral Yoga Hatha for Beginners’ book as a great place to start. 
BIKRAM YOGA
Bikram yoga was created by Indian yogi Bikram Choudhury in the early 1970s. Chowdhury
designed a sequence of 26 yoga poses to be performed in a heated room to facilitate the
release of toxins. Every Bikram yoga class all over the world follows the same sequence of
26 poses. Bikram Choudhury trademarked his sequence and has controversially sued studios
who call themselves Bikram, but don’t teach the exact sequence.
Official Bikram yoga classes take place in a sauna-like room, heated to nearly 105 degrees
with 40% humidity. The poses are designed to stretch and strengthen the muscles as well as
cleanse the organs of the body.
Prepare to sweat like never before. For this kind of practice, a yoga mat towel is a great
idea. Layer over a yoga mat during a hot yoga class with the dots face down for a protective
& hygienic layer and super absorbent grip.
DHARMA YOGA
Dharma Yoga is based on Sri Dharma Mittra’s fifty years of practice of classical yoga. Having
been exposed to diverse schools of yoga, he’s refined a half century of practice and teaching
into the Dharma Yoga that he and his certified teachers continue to share with their
students each day at the Dharma Yoga Center in New York City and the world over.
This graceful, yet challenging form of yoga is appropriate for students of all levels, because it
meets each student where they are and according to their condition. It’s a devotional
practice that emphasises good health, a clear mind and a kind heart.
The Dharma Yoga system places great emphasis on the Yama and Niyama, as students are
encouraged to go deeper and experience the practice in a meditative and spiritual way. The
ultimate goal is self-realisation ie. gaining absolute knowledge of the True Self. Sri Dharma
Mittra also created the Classic Yoga Wheel, in 1977 to help people gain increased mobility
and flexibility in achieving postures they never thought they could do.
DRU YOGA
Dru Yoga was started in 1978 at Bangor University, Wales, by Mansukh Patel, Chris
Barrington, Rita Goswami, Annie Jones and John Jones
Inspired by the teachings of Francis of Assisi and Mahatma Gandhi, Dru Yoga aims to create
healing and unity by combining Asanas, Pranayama (breath) and the ancient Eastern
tradition of Mudras (hand gestures). Its sequences, which include postures, breath work,
relaxation and meditation, are called Energy Block Release.
ROCKET YOGA
Rocket Yoga was developed by Larry Schultz in San Francisco during the 1980s. He called it
The Rocket as it ‘gets you there faster’.
Rocket Yoga is rooted in the Ashtanga tradition and so is dynamic with a fast-paced flow. It
uses postures from all four series of Ashtanga Vinyasa Yoga, following through 142 poses in
75 minutes in a typical class. The Rocket Yoga System differs from the Ashtanga tradition in
what is called the ‘art of modification’. Students are encouraged to remove or modify
binding postures that would cause them to get stuck in the traditional series, making this
method more accessible to all, regardless of ability, flexibility and strength. read our blog
on Weird and Wonderful Yoga, if you’re wanting to read up more on unique yoga practices.
FORREST YOGA
Forrest Yoga is based on Hatha yoga and was created by Ana Forrest. Inspired by some
aspects of Sivananda yoga, along with the alignment and props of Iyengar yoga and the heat
and flow of Ashtanga yoga, Ana Forrest took poses from these schools of yoga and modified
or created new ones to address today’s lifestyle physical ailments, such as lower and upper
back pain, neck and shoulder issues, carpal tunnel syndrome, and intestinal disorders.
Forrest Yoga creates a place in which to welcome your Spirit back home and deepen the
relationship with your authentic self.
Forrest Yoga is an inspiring, intensely physical practice, known for its long holding of
positions, emphasis on abdominal core work, and extended standing series. It’s also an
internally-focused practice which emphasises how to carry a transformative experience off
the mat and into daily life. Students are encouraged to use Forrest Yoga as a path to finding
and then cleansing the emotional and mental blocks that limit their lives. The practice is
founded on four pillars — Breath, Strength, Integrity and Spirit.
KRIPALU YOGA
Kripalu yoga was founded by Amrit Desai in the 1980s. The Kripalu Center can still be found
in Massachusetts.
Kripalu yoga is a gentle style of yoga similar to Hatha yoga. In Kripalu yoga, your body is your
best teacher. It allows you to understand your body and figure out how it manages in
different poses, rather than doing poses in the ways prescribed by the books and experts.
This transformative, inclusive approach embraces self-empowerment, encouraging you to
believe in yourself and in your body. Kripalu yoga leads students to develop a consciousness
about the way they think, act, and feel not only in their practice, but in their daily life as
well.
The Kripalu Center attracts more than fifty thousand people per year as they seek to deepen
their practice – but also their daily life, with the healing power of Kripalu’s famously
delicious food. Kripalu’s chef has crafted a lavishly illustrated recipe book, ‘The Kripalu
Kitchen’, which features 125 delicious, easy-to-prepare, nourishing recipes for yogis who
aren’t fortunate enough to visit the Kripalu Center.
JIVAMUKTI YOGA
Founded in 1984 by Sharon Gannon and David Life in New York City, Jivamukti Yoga is a
physical, limit-pushing vinyasa-style practice.
Jivamukti translates as ‘liberation while living’ and this practice is all about reintegrating
yoga’s traditional spiritual elements in a practical way into daily life for Western
practitioners. Jivamukti classes often include chanting, music and scripture readings.
Through its core philosophy and five tenets, Jivamukti Yoga is seen as a path to
enlightenment through compassion for all beings, the five tenets being shastra (scripture),
bhakti (devotion), ahimsa (nonviolence, non-harming), nāda (music), and dhyana
(meditation). Unlike many books about yoga, the Jivamukti Yoga book, available at
Yogamatters, focuses not only on the unique postures but how they evolved through yoga’s
ancient texts.
VINIYOGA
Viniyoga typically refers to the therapeutic style of yoga modernised and popularised by T.
K. V. Desikachar, son and student of the great yoga master T Krishnamacharya. Gary
Kraftsow studied under Desikachar in India in 1974 and opened Maui Yoga Therapy in 1983
to train teachers in the ways and lineage of Viniyoga. Maui Yoga Therapy became the
American Viniyoga Institute in 1999.
Viniyoga is not a standardised programme, but a customised yoga experience tailored to
each individual, according to their physical, emotional, spiritual, and mental needs and
abilities.
All viniyoga teachers are highly trained to lead you through this highly individualised
practice, which may include pranayama, meditation, yoga philosophy, and Vedic chanting.
There’s a strong focus on alignment and holding postures after the body has been
sufficiently warmed up.
Take a look at Yogamatters blog on the incredible life of Desikachar.
ANUSARA YOGA
Anusara yoga was developed by John Friend in 1997 as a more modern form of the purist
Iyengar yoga. It’s often described as ‘Iyengar with a sense of humour’. Anusara yoga classes
are specifically sequenced by the yoga teacher to explore one of Friend’s Universal
Principles of Alignment and can be rigorous for the body and the mind.
Anusara yoga is based on the belief that we are all filled with an intrinsic goodness and is
seen as heartfelt and accepting. Through the physical practice of Anusara yoga, students
open their hearts, experience grace, and let their inner goodness shine through. Students
are guided to express themselves through the poses to their fullest ability, rather than trying
to fit everyone into standard positions.
SCARAVELLI-INSPIRED YOGA
Vanda Scaravelli was born into an intellectual, artistic and musical family and was a concert
standard pianist herself. She took up yoga in her late 40s, shortly after World War II, when
she was introduced to BKS Iyengar by the violinist Yehudi Menuhin. Continuing to study with
Iyengar and TKV Desikachar, she developed her approach towards the breath, gravity and
the spine, focusing on the importance of surrendering to gravity and dropping the bones
towards the earth.
Scaravelli-inspired yoga is a yoga practice of freedom, enabling the student to follow their
own inner teacher.
Scaravelli herself never wanted to develop another school of yoga, rather she encouraged
her students to develop their own individual approach to yoga. Scaravelli-inspired teachers
will encourage students how to listen to themselves, how to practise yoga in a way that
makes sense personally, in their own bodies and minds.
Scaravelli-inspired yoga, each moment, each day, each breath is completely new, something
never previously experienced.
NEW SCHOOLS OF YOGA
This will never be a definitive list of schools of yoga. How can it possibly be? Yoga is
constantly evolving and new schools of yoga are being introduced all the time.
Here are a few of the new schools of yoga out there for you to check out: Baptiste Yoga with
Baron Baptiste, Insight Yoga with Sarah Powers, Prana Vinyasa Yoga with Shiva Rea, Strala
Yoga with Tara Stiles and Sun Power Yoga with Anne-Marie Newland….you’ll keep
discovering new schools of yoga to add to this list, we’re sure!

Concepts of health

1)Biomedical Concept (Health has been viewed as an “absence of disease”, and if one was
free from disease the person was considered healthy)

Traditionally, health has been viewed as an “absence of disease”, and if one was free from
disease, then the person was considered healthy. This concept, known as the “biomedical
concept” has the basis in the “germ theory of disease” which dominated medical thought at
the turn of the 20th century. The medical profession viewed the human body as a machine,
disease as a consequence of the breakdown of the machine and one of the doctor’s task as
repair of the machine. Thus health, in this narrow view, became the ultimate goal of
medicine.The criticism that is leveled against the biomedical concept is that it has minimized
the role of the environmental, social, psychological and cultural determinants of health. The
biomedical model, for all its spectacular success in treating disease, was found inadequate
to solve some of the major health problems of mankind by elaborating the medical
technologies. Developments in medical and social sciences let to the conclusion that the
biomedical concept of health was inadequate.

2) Ecological Concept (Health implies the relative absence of pain and discomfort and a
continuous adaptation and adjustment to the environment to ensure optimal function)

Deficiencies in the biomedical concept gave rise to other concepts. The ecologists put
forward an attractive hypothesis which viewed health as a dynamic equilibrium between
man and his environment and disease maladjustment of the human organism to the
environment. Dubos, defined health saying: “Health implies the relative absence of pain and
discomfort and a continuous adaptation and adjustment to the environment to ensure
optimal function”. Human, ecological and cultural adaptations do determine not only the
occurrence of disease but also the availability of food and the population explosion. The
ecological concept raises two issues, viz. imperfect man and imperfect environment. History
argues strongly that improvement in human adaptation to natural environments can lead to
longer life expectancies and a better quality of life even in the absence of modern health
delivery services.

3)Psychosocial Concept (Health is both a biological and social phenomenon)

Contemporary developments in social sciences revealed that health is not only a biomedical
phenomenon but one which is influenced by social, psychological, cultural, economic and
political factors of the people concerned. These factors must be taken into consideration in
defining and measuring health. Thus health is both a biological and social phenomenon.
4) Holistic Concept (A sound mind in a sound body, in a sound family, in a sound
environment; All sectors of society like agriculture, animal husbandry, food, industry,
education, housing, public works, communication & other sectors have an effect on health)

The holistic model is a synthesis of all the above concepts. It recognizes the strength of
social, economic, political and environmental influence on health. It has been variously
described as a unified or multidimensional process involving the well-being of the whole
person in the context of his environment. This view corresponds to the view held by the
ancients that health implies a sound environment. The holistic approach implies that all
sectors of society have an effect on health, in particular, agriculture, animal husbandry,
food, industry, education, housing, public works, communications, and other sectors. The
emphasis is on the promotion and protection of health.

Yoga for Diabetes

1. Dhanurasana (Bow Pose)

This pose helps in strengthening and regulating the pancreas. Therefore, this pose is suitable
for people with diabetes. Additionally, it targets strengthening the abdomen muscles,
boosts digestion, and prevents stomach cramps. 

Process:

1. Lie down on your stomach and keep your feet slightly apart. Keep your arms on the
sides of your body.
2. Fold your knees and hold your ankle.
3. Lift your chest from the ground while taking a deep breath. Simultaneously, pull your
legs up and back. Feel the stretch on your arms and thighs.
4. Look straight ahead with a smile on your face. Hold the pose for at least 15 seconds.
5. As you exhale, slowly bring your chest down to the ground. Leave your ankle to bring
your legs towards the ground.
2. Balasana (Child pose)
This pose involves hamstrings, rotator muscles, and spinal extensors. It helps in relieving
stress, fatigue, and back and neck pain. It also encourages relaxation that helps in increasing
the production of insulin-producing beta cells.

Process:
1. Sit in the kneeling position and ensure that your knees are wide apart at the same
width as your hips.
2. Move a bit backward and try to touch your heels with your hips.
3. Lean forward to touch the ground with your forehead.
4. Stretch your arms forward and feel the pressure on your back.
5. Remain in this pose for about 5 minutes. Now, relax and lift yourself back into the
seated position.
3. Bhujangasana (Upward-Facing Dog Pose)
Your spinal extensors, triceps brachii, and quadriceps muscles work together in this pose. As
a result, it increases the strength of your muscles. It ultimately reduces your blood sugar
levels.
Process:
1. Lie on your stomach and keep your legs straight.
2. Keep your forearms perpendicular to the floor. Take your arms on the floor adjacent
to the last ribcage.
3. Press your arms to lift your body.
4. Do not hold your body on your feet. Instead, create pressure on your feet and firm
your hip muscles.
5. Look straight or slightly upward. Breathe normally and hold this position for at least
15 seconds before you sit in and relax.
4. Corpse Pose (Shavasana)
It is the ultimate resting pose. It allows your body to cool down and enter into the
meditative stage. The corpse pose not only relaxes your body but also calms down your
mind. It enables your brain to process the workout and get its benefits on your body.
Practice this pose at the end of the yoga session.

Process:
1. Lie down straight on your back and close your eyes
2. Relax your mind and body. Take your time to feel the weightlessness around you.
3. Do not think anything. Release the stress and relax completely.
4. Breathe as normal without holding your breath.
5. Hold this position for 15-20 minutes.
6. Now, stand up and feel your stress-free body.
5. Legs Up the Wall (Viparita Karani)
Legs up the wall yoga pose stimulate your internal organs like the pancreas. Therefore, this
pose makes a significant impact in controlling your diabetes. Regularly practicing this pose
helps in controlling blood pressure and lowering your blood sugar levels. Along with this, the
legs up the wall pose relaxes your body by improving blood circulation and improving
energy levels.

Process:
1. Lie down along the side of the wall. Use a folded towel under your head for support.
2. Keep your legs up the wall while making an angle of 90 degrees with the wall.
3. Relax your head, neck, chin, and throat.
4. Stretch your arms while keeping them beside your body.
5. Stay in this pose for 5-10 minutes or more. Later, slide your legs slowly towards the
ground.
6. Mountain Pose (Tadasana)
It is a simple yoga pose but needs the perfect technique to transform your body and mind. It
helps in improving concentration, increase the strength of your knees, and promotes
flexibility of your spines. The Mountain pose creates more space within your body and
allows the internal organs to work more efficiently. Therefore, it helps improve blood
circulation and promotes insulin sensitivity to control your blood sugar levels.

Process:
1. Stand straight on the flat ground and keep your arms on the sides of your body.
2. Keep your palm in the upward direction.
3. Slowly breathe in and extend your arms up and down to the sides of your body.
 4. Hold this position for a while.
5. Repeat this position ten times. Exhale slowly and bring down your arms back to the
starting position.
7. Mandukasana (Frog Pose)
It is one of the best yoga poses for people with diabetes. It helps in stretching the pancreas
to promote the release of insulin. Along with this, it also promotes better digestion health
and improves the function of the other glands in your body. You should avoid this pose if
you have backache, ankle injuries, hypertension, migraine, or insomnia.

Process:
1. Fold your knees backward and sit down on the ground with the assistance of your
knees.
2. Make a fist and put your hand on your stomach. Keep your fist in such a way that the
joint of your fists comes at the navel.
3. Place your fist firmly and press your stomach.
4. Bend forward in this position and try to touch the ground with your forehead
5. Hold this position for 15-20 seconds then, exhale and relax.

8. Chakarasna (Wheel Pose)

It is another effective yoga for diabetes control. In this pose, you have to bend backward
and touch the ground with your palm. This asana helps in stretching your spine and relaxes
it. Regular practicing of the wheel pose helps in reducing stress and calms down your mind.
It strengthens the pancreas that stimulates the release of insulin for balancing your blood
sugar level. Along with this, it also improves the health of your kidney and liver. These are at
high risk of diabetes complications.

Process:
1. Lie down on your back. Bend your knees and bring your legs close to your hips.
2. Bring your palm under your shoulder such that your fingers point towards your
shoulders. Keep your elbows shoulder-width apart.
3. Press your palm firmly on the ground and inhale while lifting your shoulders, elbows,
and hips.
4. Straighten your arms and legs so that your hips and shoulder feel the upward push.
5. Hold this pose for a few seconds then, bend your elbows and shoulders first to bring
your head down. After that, bend your knees to lower your hips and spine to the
ground.
9. Halasana (Plow Pose)
People with diabetes who have a sedentary lifestyle should practice halasana. It helps to
control the adverse effect of diabetes on your body. This pose involves your abdomen
muscles. Therefore, it helps in reducing belly fat and promotes the secretion of insulin in
your body. As a result, it controls your blood sugar levels while regularly practicing this yoga
asana minimizes the risk of diabetes type-2.

Process:
1. Lie down on your back on the ground. Keep your hands straight on the sides of your
body, palm facing towards the ground.
2. Inhale slowly and raise your legs 90 degrees.
 3. Exhale slowly and keep the legs straight. Gradually, move your legs from the top of
the head to the back. Try touching the ground with the toes of your feet.
4. You can take the support of your hand to push your waist upward so that you can
touch the ground with your toes.
5. Now, keep your hands straight on the ground. Stay in this pose for some time and
normalize your breathing while coming back to the initial position.
10. Ardha Matsyendrasana (Half Lord of the fish pose)
This asana massages the internal organs for better functioning. It is a retreat for the liver
and pancreas. Ardha Matsyendrasana involves a half spinal twist that helps in improving
your energy levels and promotes the release of insulin in your body. Therefore, this pose
helps in controlling your diabetes and keeps your energy levels high.

Process:

1. Sit on the ground while keeping your legs out in the front.
2. Bend your knees and keep your feet on the ground. Then, slide your left leg under the
right leg.
1. Step your right foot over the left leg and make it stand on the floor.
2. Now, put your right hand against the floor and behind your hips. Set your arm on the
left side of your right knee. Point the right knee towards the ceiling.
3. Sit in this pose for around a half minute and then relax.

Sectional Breathing
This breathing has 3 sections  – abdominal, thoracic and clavicular and so it is called
sectional breathing.  First all these sections of breathings are performed, one by one
individually, and at last, this is followed by all the breathings done simultaneously in the
same order as done individually.  This  is done in any meditative posture keeping the neck
and back straight and eyes closed like sukhasana, padmasana, ardhpadmasana, siddhasana
or one can do this even sitting normally on chair or floor.

Abdominal Breathing
First abdominal breathing is done. Adopt chin mudra and place the hands on the knee.
Inhale and exhale through the abdomen. You might have seen the breathing of a new born
baby. The baby normally does abdominal breathing. With inhalation, abdomen bulges out.
The abdomen returns inside with exhalation. Remember chest and shoulders will remain in
their positions. Only abdomen keeps on expanding and contracting during this practice.  Do
this breathing for 8-10 times.

Thoracic Breathing
Then second breathing is Thoracic breathing or simply chest breathing.
1. Continuing in the same sitting posture, adopt chinmay mudra and place the hands on the
middle of the thigh.
2. While inhaling, expand chest and breathe out through the chest as we normally do it but
this time, do it with full awareness of chest muscles. Breathe deeply.
3. Perform for 8-10 times.
 Clavicular Breathing
The third one is clavicular breathing or simply shoulder breathing.
1. Now, shoulders are raised up near ears, with inhalation and brought down to normal
position with exhalation.
2. Adopt Adi mudra and place the hands on the root of the thighs.  Perform for same number
of times i.e. 8-10 times.

Full Yogic Breathing (3 Sections Combined Breathing)

Now, when all the breathing is done simultaneously, it is called Yogic breathing. It helps in
maximizing inhalation and exhalation and also rectifies the wrong breathing patterns. It is
also helps in dealing with anger. 
1. With same sitting posture, adopt brahma mudra and keep the hands at naval region. 
2. Inhale slowly and deeply, allowing the abdomen to expand and buldge out (abdominal
breathing).
3. Now, inhale through chest and expand the chest (thoracic breathing) followed by rising up
of shoulders and collar bones (clavicular breathing).
4. Exhale in the same sequence, i.e. first by abdomen, chest and finally by shoulders. (Do not
follow reverse sequence.)
5. This is one round of Yogic breathing and may be done 5 to 10 times.

Kapalbhati

What is Kapalbhati Yoga?

Kapalbhati Pranayama is a breathing practice in yoga. It gets its name from the Sanskrit
words, Kapal, meaning skull, and bhati meaning “to shine”.
This kriya is intermediate to the advanced practice of breathing technique that strengthens
your chest, cleanses your abdominal organs, and energizes your circulatory as well as
nervous systems.
Kapal = forehead; bhati = shining;
Kapal Bhati assumes significance in these times of pandemic. Here is a quick guide to
understanding how the breath is important in revitalizing your immune system, and how
Kapal Bhati helps regularize the breath, making it easier and smoother. 
These trying times of the pandemic call for a stronger immune system and a clear mind to
act quickly when needed. Our breath is one of the best remedies we have, to cope with
anxiety or panic. It is our breath that has amazing recuperative powers. The breath is
intimately connected with our mental and emotional state. Our breath influences our
thoughts and emotions and vice versa. The breath-emotion loop acts very quickly - just a
few minutes of deep breathing can calm your mind down.  
By conscious breathing, we can activate our body’s innate response to relax. By gradually
regularizing our breath, we can help in decreasing the stress hormone, and activating the
lymphatic system which plays a critical role in our immune function. 
We also engage the parasympathetic nervous system which governs our relaxation and
regeneration response, making us more resilient to face challenges.
 Kapalbhati Steps: How to do Kapalbhati Pranayama?
Several people practice regular breathing exercises without fully knowing how to do
kapalbhati pranayam, thereby forgoing all kapalbhati breathing benefits. Here’s a guide on
how to practice this breathing exercise:

Step 1: The Position

To perform the Kapalbhati, sit in Vajrasana or Sukhasana. Remember to keep your spine
straight, your shoulders relaxed, and your neck unstrained.

Step 2: Breathing routine

Now press gently on the right nostril while you exhale through the left with force. Repeat on
the other side. This step is to clear the nostrils.
 Now that both the nostrils are open, take a deep breath and start exhaling with force while
squeezing the stomach in.
 Breathe in softly, and breathe out completely and with force.

Step 3: Repeat
You should practice 100 rounds of Kapalbhati Pranayama yoga. For those with BP, it’s
important to note the kapalbhati precautions and practice 20 slow rounds instead.

Benefits of Kapalbhati Pranayama

1. Since this kriya requires a lot of energy, it generates body heat, thus dissolving toxins
and waste matter.
2. The breathing technique is known to enhance the functioning of the kidneys and
liver.
3. One of the important benefits of Kapalbhati pranayama is that it relaxes the eyes,
and as a result of that, can help do away with dark circles as well as premature signs
of aging.
4. It improves blood circulation and digestion.
5. Kapalbhati Prayanama benefits from weight loss as well. This is possible as it
increases your metabolic rate rapidly.
6. The kriya stimulates the internal organs, especially the abdominal ones, and
therefore, helps people with diabetes.
7. This breathing technique practice refreshes the brain.
8. It energizes your nerves.
9. Since Kapalbhati Pranayama calms your mind, it benefits you by helping with mood
swings and minor anxiety.
10. If you are wondering how to sleep easy, this is the point you need to read! The kriya
gives you a sense of balance, thus making your brain feel decluttered and de-
stressed. It also makes you feel relaxed and ready for bed. Hence, this is considered
as one of the most significant benefits of Kapalbhati pranayama. If mental
discomfort is bothering your mind and body way too often, follow the steps on how
to relieve stress and live a happier and healthier life.
11. You can bid goodbye to your gas-related problems.
12. The kriya helps with acidity.
 13. One of the most noteworthy Kapalabhati breathing benefits is that it enhances the
capacity of your lungs and makes them stronger.
14. Since it makes you sweat, it opens up your skin pores and cleanses it of the toxins.
Your face is likely to glow after performing the kriya. A shining skin and shining face
are definite. 
15. It activates the chakras in your body.
16. It helps with sinus and asthma.
17. It is known to cause hair growth.
18. It fills you with positive energy.
It is one of the best sleep easy solutions if you have any problems in getting some shut-eye.
Perform the Kapalbhati pranayama to reap the many benefits! 
Side effects of Kapalbhati Yoga
Kapalbhati, if not performed correctly, or under supervision, can lead to some side effects
and your quest on how to sleep easy will never be resolved. These include:
1. Kriya can lead to high blood pressure.
2. Kapalbhati may also cause a hernia.
3. A vomiting sensation is likely if kapalbhati is not performed on an empty stomach.
4. Some people complain of dizziness and headache after their first session of these
breathing techniques.
5. The kriya can cause your mouth to either dry up or salivate excessively.
6. Since kapalbhati requires a lot of energy, it can cause excessive perspiration.

Anuloma Viloma paranayama

Anulom Vilom is a specific type of pranayama, or controlled breathing, in yoga. It involves

holding one nostril closed while inhaling, then holding the other nostril closed while
exhaling. The process is then reversed and repeated.

This is not just a breathing exercise, but it is a noteworthy yogic technique that involves
controlling of subtle ‘Pranic energies’ (or vital force or bio-energies) of our body flowing
through specific channels. The ‘ida’ and ‘pingala’ nadis or channels (nadis or channels
cannot be anatomically indicated.)  The controlling of the Prana through regular practice of
Anulom Vilom pranayama helps to balance the energies flowing through the Ida and Pingala
nadis. This, in turn, stimulates the central channel called Sushumna Nadi. This helps in
elimination of free radicals and toxins from the Ida and Pingala nadi and helps to restore a
balance between the two hemispheres of the brain. This helps to purify the entire nervous
system. Healing and bringing about mental calm, peace, and tranquillity.
This ancient practice helps in the strengthening of the mind and complete relaxation.
Helpful in preparing the whole body for meditation. Engaging in this yoga exercise is simple
and easy as a result more and more people are opting for it. Can be easily done anytime and
anywhere even from the comfort of your own home or office chair.

It’s a form of alternate nostril breathing.

Alternate nostril breathing is said to have many physical and psychological benefits,
including:
  improved breathing
 improved cardiovascular function
 stress reduction

There’s scientific evidence that supports some of these claims.

Most people can practice Anulom Vilom breathing safely and without risk. Read on as we
look at a step-by-step guide to getting started and the potential benefits of Anulom Vilom
breathing.

How to practice Anulom Vilom Pranayama

Anulom Vilom should be done on an empty stomach, preferably 4 hours after you’ve eaten.
You should also find a cool, comfortable environment.

Follow these instructions:

1. Choose a meditation sitting pose. Keep your spine and neck straight and close your
eyes.
2. Clear your mind of everything outside of this moment.
3. Start with your outer wrists resting on your knees.
4. Using your right hand, fold your middle and index fingers toward your palm.
5. Place your thumb on your right nostril and your ring finger on your left nostril.
6. Close your right nostril with your thumb and inhale through your left nostril, slowly
and deeply, until your lungs are full. Focus on your breathing.
7. Next, release your thumb and close your left nostril with your ring finger.
8. Exhale slowly through the right nostril.
9. Now practice it in reverse, this time inhaling through the right nostril and exhaling
through the left.

Throughout the process, be conscious of your breathing and how it affects both body and
mind.

Try this for 1 to 2 minutes to start. It may feel a little strange the first time you attempt it, so
only do it as long as you’re comfortable.

There’s no need to go outside your comfort zone — you can always try again another time.
It’s important to feel in control and relaxed. Increase your time at your own pace.

It might help to work with a trained yoga teacher who can instruct you on proper technique.

ANULOM VILOM PRANAYAMA BENEFITS-

 It helps to relieve depression, stress, and anxiety.
 Regular practice has known to be very helpful and useful in treating respiratory disorders
such as Asthma, bronchitis, etc.
 Various researches done indicated that by doing this alternate breathing exercise serious
health disorders, such as heart problems, severe depression, high blood pressure,
arthritis, migraine pain have been allayed.
 Helpful is overcoming negative thoughts. Thinking becomes positive and you can overcome
negative emotions such as anger, forgetfulness, uneasiness, and frustrations.
 Concentration, patience, focus, decision-making ability and inventiveness also increase as
advantages of this pranayama.
 Balances out the Vata, Kapha and Pitta -3 doshas of the body.
 Improves lung capacity and oxygenation throughout the body.
 Effective pranayama for weight loss and streamlines metabolism.
 Commonplace disorders such as constipation, acidity, allergic problems, asthma, and
snoring are allayed.
 Excellent workout for a naturally glowing skin.
 Helps to keep diabetes under control.
 Relieves fever, eye concerns, and ear issues.
Easy to do Yoga therapy for complete relaxation of mind, body, and soul. Try today and
enjoy the health benefits.

Bhramari Pranayama

The Bhramari pranayama breathing technique derives its name from the black Indian bee
called Bhramari. Bhramari pranayama is effective in instantly calming down the mind. It is
one of the best breathing exercises to free the mind of agitation, frustration or anxiety
and get rid of anger to a great extent. A simple technique, it can be practiced anywhere - at
work or home and is an instant option to de-stress yourself.

Bhramari Pranayama or Bumblebee Breath is a calming breath practice that can be

performed anywhere. Bhramari is derived from the Sanskrit term for “bee.” This breath
practice is named after a type of black Indian bee due to the bee-like buzzing sound
produced during the exhale. This breath practice can relieve stress, agitation, and anger. It
can also help to calm the body and mind before sleep.

If you have a hard time meditating or are new to the practice of meditation, Bhramari
breath can also be a helpful tool. While practicing Bhramari breath you close your eyes,
block your ears and make an audible humming sound. This can help to block out external
distractions (like noisy traffic out your window!) and the humming can give you something
to focus on while also helping to quiet any internal thoughts or mind chatter.

The word pranayama comes from Sanskrit. It literally translates to, “extension of breath”.
Prana is the life force that infuses our bodies with energy. It forms a strong association
between the mind and consciousness.
Before you sleep, it is important to calm your mind. Bhramari Asana teaches you to keep
your breath still so that you can steady your mind. This is just one of the many Bhramari
pranayama benefits. Practising yoga before relaxing on your bed helps your mind relax and
enter a calm state, enabling you to get better sleep through the night as well. If you aren’t
getting enough deep sleep, yoga for better sleep is the best way to go.
 You can also practice Bhramari pranayama lying on your back or lying on your right.
While practicing the pranayama while lying down, just make the humming sound and do
not worry about keeping your index finger on the ear. You can practice the Bhramari
pranayama 3-4 times every day.

How to perform Bhramari Breathing:

 Find a comfortable seated position. Pranayama is often practiced seated on a cushion or

blanket on the floor, cross-legged with the hips elevated above the knees. However, you
may choose to sit in any comfortable seated position for this practice: sitting cross-legged on
the floor, kneeling, sitting on a chair or even your bed.
 As you settle into your seat, close your eyes or lower your gaze. Notice the feeling of the
ground, cushion, or chair beneath you and energetically ground down through your sit
bones while lengthening through a long spine.
 Breath in and out through your nose. Relax your face and jaw, keeping the lips gently
closed while allowing your teeth to remain separated.
 Gently press your pointer fingers on the cartilage of your ears just below your cheek bones,
blocking out any external sound. Alternately, this breath could be practiced using
Shanmukhi mudra (see below).
 Keeping your ears blocked, take a deep breath in through your nose and exhale through
your nose. On your exhale, make a humming or buzzing sound.
 Continue for at least 6 cycles of breath, or as long as you like.
 After completing Bhramari breathing, take a few moments to sit in silence and allow
yourself to breathe naturally.
While practicing Bhramari breath, notice if you can feel the vibration of your humming in
your face. You may notice a vibrating sensation in your jaw, cheek bones, teeth, or maybe
even on the surface of your skin. If you are having trouble feeling the vibration, try humming
at a higher pitch. Practice balancing the effort of your hum that it is strong enough to feel
the vibration but gentle enough to feel calming and relaxing.
Benefits of Bhramari Pranayama

 This is the best method to achieve the concentration of mind.

 It opens the blockage and gives a feeling of happiness to the mind and brain.
 Beneficial in relieving from hypertension.
 It relaxes the mind and lowers stress.
 It helps in High blood pressure and heart problems.
 With the help of this, the mind becomes steady, lower mental tension, agitation, etc.
 Helpful in curing Paralysis and migraines.
 All ages people can try this breathing exercise including pregnant women.
 In the time period of pregnancy, it helps to maintain and regulate the functioning of
the Endocrine system and provide easy childbirth.
 It is very good for Alzheimer’s disease.
 Most effective Pranayama for awakening the Kundalini

pancha prana
We all are guided by the idea that yoga is a tool that unifies the human mind with the
supreme entity. We are so caught up in achieving this destiny that we fail to comprehend
the core ideology involved in prana Vayu. Do not fret as in this blog, we shall take a look at
Pancha prana in human body and its importance.
a) Prana Vayu
Prana Vayu is the initial pranic energy that makes the human body. Normally, it flows
upwards but on rare occasions, it can move downwards too. It lies in the Ajna chakra which
in turn lies between the elbows. Likewise, prana Vayu is responsible for the working of the
respiratory system. In the same way, it helps in various physiological and psychological
activities too.
This Pancha prana in human body is red and works from the diaphragm to the throat. If you
wish to accentuate your prana Vayu, then you should practice yoga asana that prioritizes
the chest. For example, bridge pose, camel pose, and bow pose.
PRANA vayu is responsible for the INTAKE. It moves downward and inward, providing the
basic energy that drives us in life. It is primarily located in the head, lungs and heart.
Imbalances in Prana flow can show up as anxiety, fear, anger (head); breathlessness,
asthma, sleep apnea (lungs); heart palpitations or stroke (heart).
Some of the ways to keep your Prana vayu in balance include:
 Emphasis on Inhalation (to encourage taking things in)
 Prana Breath (IN: Pull the energy in through the sensory openings in the head (nose,
eyes, ears, third eye); hold a moment; EX: Release the energy through the third eye)
 “Positive impressions”: contact with nature, visualizations, rituals
 Sensory therapies: colors, sounds, aromas
 Meditation generates prana in the mind
 Wherever space and stillness is created, prana flows

b) Apana Vayu
Apana Vayu flows in the exact opposite direction of Prana Vayu. It flows downwards and is
said to reside in the Muladhara chakra. The major function of this chakra is to eliminate
waste products from the body like urine, feces, and gas. Other than that, it helps to
maintain sexual arousal and women’s menstrual cycle. Similarly, the Apana Vayu calls the
kidneys, large intestines, and urinary system it’s working area.
The Apana Vayu is a blend of red and white. If the Apana Vayu is in disequilibrium, then the
body faces problems like lethargy, itching, and diabetes. This Pancha prana in human body
becomes better by practicing yoga asanas like locust pose and tree pose.
the downward flowing Vayu which located from the navel to the mooladhara- the base plexus.
This is responsible for all excretory, reproductive functions and governs the large intestine,
kidneys, anus and genitals. It is associated with the element of water
APANA vayu is responsible for elimination. It moves down and out and also helps retain
things in. It is primarily located in the lower abdomen and is associated with functions of
elimination, reproduction and bone health (regulating the absorption and retaining of
minerals). Imbalances in Apana flow can show up as constipation/diarrhea, IBS; menstrual
problems, sexual issues; bone density issues.
Some of the ways to keep your Apana vayu in balance include:
 Focus on Exhalation and Suspension of breath (holding after exhale)
 Apana Breath (IN: Pull the energy into the belly EX: Direct the energy from the belly into
the feet/ground; hold the air out for a moment. Attention at the root chakra)
 Mula Bandha – like contraction of pelvic floor muscles
 Nourishing foods, less junk

Vedas say: “Mortals eat food with Apana, while the gods eat food with Prana” (mortals are
the physical tissues; the immortals are the senses that receive nourishment directly through
the sense openings in the head). While the right food sustains Apana, right impressions are
required to feed Prana. As we grow spiritually we must learn to take in more prana to feed
the spiritual powers within us. We need to control Apana, particularly the sexual function,
not to drain vital energy downward.
Apana, which is aligned with the force of gravity, moves downward resulting in disease,
aging, death and the diminution of consciousness. Prana, which is aligned with the air and
space elements, disperses upward through the mind and senses. This leads to loss of mind-
body coordination and devitalization. Uniting these two primary vayus results in
strengthening our energy along with awakening our higher faculties. Yogic practices work to
raise Apana up to unite with Prana and draw Prana down to unite with Apana, which occurs
in the region of the navel – the pranic center of the body.

c) Samana Vayu
The Samana Vayu doesn’t flow in any direction but rather works on the ‘fire’ element of the
body. It enhances the Manipura chakra and works between the Prana Vayu and Apana
Vayu. Also, it helps in balancing the heat that built in digestion.
This Pancha prana in human body works at the navel and has a shining color. If the human
body sees disturbance in the Samana Vayu, then appetite problems tend to occur. To
prevent such problems from happening, then you should practice asanas like bound angle
pose, and tree pose.
SAMANA vayu is responsible for processing things and moves toward the center in a
churning motion. It is concentrated around the navel. It is responsible for digestion on all
levels, including the mind. It is associated with processes of digestion, absorption and
assimilation. Imbalances in Samana vayu function include metabolism issues, poor digestion,
bloating, loss of appetite.
To get Samana vayu back on track you might try:
 Focus on Exhalation with abdominal contraction
 Suspension of breath (hold after Exhale)
 Progressive abdominal contraction (Zip-up)
 Uddiyana Bandha-like practices
 Samana breath (IN: Imagine pulling the energy in toward your belly EX: Contract the
abdomen, imagine the energy becoming more concentrated; hold contraction for a
moment.)
 Kapalbhati (to stimulate agni)
 Quality food, fasting

d) Udana Vayu
The Udana Vayu is responsible for the smooth functioning of the nervous system. To be
precise, it co-ordinates the sensory nervous system. Through this consideration, the
different organs of the human body function smoothly. The Udana Vayu is not limited to a
single place. It resides in the legs and in between hands too.
Udana Vayu is white and imbalances in the Udana Vayu causes vision-related and hearing
problems. To accentuate this Pancha prana in human body, you must perform asanas that
focus on the shoulders and head. For instance, fish pose, shoulder stand, and bridge pose.
UDANA vayu is responsible for growth. It moves upward and is a result of other vayus
working properly. It governs our ability to stand, our speech, effort, enthusiasm and will. It is
concentrated near the diaphragm and throat and is responsible for certain respiratory
functions, speech and mental functioning (by supporting the blood movement to the brain).
Imbalances in Udana vayu functioning include asthma, emphysema; stuttering, voice
hoarseness; depression, poor memory, lack of creativity, direction or goals.
To help with Udana vayu functioning you can try:
 Focus on Exhalation, particularly diaphragmatic breathing
 Udana Breath (IN: Breathe in through the mouth, attention at the throat chakra EX:
Chant OM)
 Chanting
 Jalandhara Bandha-like movements
 Working with all other Vayus

e) Vyana Vayu
The 5th prana in human body is Vyana Vayu. It is a bit complex and goes through different
organs via Nadi. The purpose of this Vayu is to transfer nutrients to different body parts.
Unlike other Vayus, it does not have a specific working place as it flows throughout the
body. This Vayu has a color similar to that of light rays.
If this pancha prana in human body witnesses’ disturbances, then it causes muscles to
tighten. Also, it leads to problems in the sensory neurons. To keep this prana in check, then
you can practice poses like eagle pose and half-moon pose.
VYANA vayu is responsible for distribution. It moves outward in a circular, pulsating motion.
It is located in the heart and lungs and is involved in cardiac activity, circulation and
voluntary nervous system. Imbalances may show up as poor circulation, blocked arteries,
heart attack, edema; peripheral neuropathy, symptoms of MS.
Practices that benefit Vyana vayu include:
 Focus on Inhalation and expansion
 Retention of breath (hold after Inhale)
 Vyana Breath (Place the hands on your chest.
IN: Bring the arms out, expanding from the center out into the periphery, filling up the
lungs; hold 2 seconds; EX: Place the hands back on your chest. Keep your focus at the
heart center)
 Using asanas as prana pumps
 Heart opening routines
 Prayer, ritual
 Any activities that give you joy, touch your heart
Vyana and Samana vayus are opposite as forces of expansion and contraction. Vyana allows
for differentiation of elements and grants each their separate sphere of activity. Samana
brings about the integration of the elements and keeps them connected. Samana regulates
agni (digestive fire) with fuel, which must burn evenly. Vyana governs the movement of
prana through the nadis, keeping them open, clear, clean and even in their functioning.
Pancha klesha

Avidya # Ignorance
Mistaking the impermanent for the permanent for example- We spend so much of time on
our outward appearance, and we fail to understand that looks are temporary. Youth is
fleeting, yet we want to hold on. Age graciously and accept the fact that change is the only
permanent factor in everyone’s life.

is the misconception of our true reality, believing that the temporary is eternal, the impure
is the pure, and pleasure to be painful. This false and distorted representation of reality is
the primary klesha. From avidya the four other kleshas emerge.

Avidya is ignorance, but it can also be translated as “lack of insight.” It’s the source of most
kleshas, which is why it’s one of the most important kleshas that we need to face. It’s when,
for example, we view anything temporary as something eternal. We think our negative
emotions will last forever – but in truth, they will not.

In other words, we don’t see its true nature. We aren’t able to see the temporary nature of
negative emotions, and we cannot see the true nature of ourselves.

This can cause tension when things don’t happen the way we expect them to because we
ignorantly see something for what it’s not.

When we are ignorant of our true nature, it causes pain, and if we are not careful, it causes
suffering. Remembering our nature – that part of us that is always loving, peaceful, and
unchanging – helps to navigate avidya.

Asmita # Ego
Second affliction very few people acknowledge or even admit it. But yes we all have an ego.
Next time you find yourself labelling or being defensive I don’t have an ego – Take a deep
breath and then settle into your seat and try reflection techniques. Be the witness to your
own thought process objectively. Awareness is the first step.

is the identification of ourselves with our ego. We create a self-image of ourselves that we
believe is us, but it is not us. This self-image can contain both external (I am poor) and
internal (I am a bad person) false projections. We become trapped within the projections we
have created of our life.

Asmita is when we believe that there is a self that’s separate from everything around us. It
puts the ego on a pedestal and values earthly, material possessions more than anything
else.

All that matters is how “I” perceive something or how it affects “me.” Suffering comes since
the ego always needs external approval, but that approval isn’t always there. We may take
things too personally, and pain arises from not having our expectations met. 
This over-identification with the ego makes us forget our true nature as beings made up of
the same things as everything else in the universe. We forget about others around us.

We forget that we are eternal and far larger in our connection to the divine than our
physical bodies

Raga # Attachment
Desires are the root cause of all our sufferings. We attached to our children, family, spouse,
food, smartphones…list is endless. Moderation and balance is the key that helps to
overcome this affliction. Your needs and desires should be in check.

is the attraction for things that bring satisfaction to oneself. Our desire for pleasurable
experiences creates mindless actions and blind-sighted vision. When we cannot obtain what
we desire, we suffer. When we do obtain what we desire, our feelings of pleasure soon fade
and we begin our search for pleasure again, becoming trapped in an endless cycle.

Raga is the attachment to our desires. It’s when we assume that our happiness all depends
on external factors.

We’re worried that our external sources of happiness will disappear or be taken away, so
we cling to them and become attached. Strong attachments create insecurity, anxiety, and
fear.

This implies that everything that we could ever need for true happiness lies in our inner
world.

Desires will arise since they are a part of living a human experience, but what we choose to
do with them affects how they take root within us.

If we are too attached to fulfilling our desires because they make us happy, we will
experience pain when they don’t.

We already have the tools to create true happiness within us.

Remembering this will help us from depending too heavily on external, material things for
our happiness.

Dvesha # Aversion
“I don’t like this food, colour, relative…etc.” Dveshas are strong dislikes or avoidance. We do
this because we do not like stepping out of our comfort zone, but we fail to notice the
tremendous growth opportunity it brings with it. Best way to step aside aversion is to
challenge yourself to face uncomfortable situations in life rather than avoiding them.
Example- I use to avoid this aunty because she would gossip a lot whenever she came to my
house. One day decided to face her. This time I was prepared took following measures

Table set with foods items she liked, but I made it a point to include more chewy foods so
she can be quiet and chew food for some time.
All gossip remarks were cut short with three questions; “Is it true?; Is it good?; Is it useful?“
is the opposite of raga, aversion towards things that produce unpleasant experiences. If we
cannot avoid the things we dislike, we suffer. Even thinking about unpleasant experiences
produces suffering.

Dvesha is avoiding things that cause us unhappiness. It’s based on the presumption that
external things are the ones causing afflictive emotions, pain, and suffering. We’ll do
anything to avoid them.

Anything that threatens the ego, we avoid them.

When strong desires control us, we develop strong aversions when those desires aren’t
filled.

They’re two sides of the same coin – they rely on each other. When, in reality, it’s all
happening on the inside!

If we walk through life while being mindful of our emotions, we won’t shut down in the face
of things that have made us unhappy in the past.

Aversion causes our suffering as it also brings fear and anxiety.

Especially if we actually need to do the things that caused us unhappiness in the past (like
making a doctor’s appointment, for example).

It’s a part of life. We can’t avoid everything that doesn’t cause us happiness. 

Abhinivesha # fear of death

The fear of death or a clinging to life reduces your focus and inhibits with your ability to
experience the spiritual autonomy that is the goal of yoga. If you start living each day of
your life as if it were your last and then you can overcome this fear of death or Abhinivesha.
Start the day with a priority list and complete things that are important. Be easy on yourself
and gentle towards people you love.

Abhinivesha (will to live) is the deepest and most universal klesha, remaining with us until
our deaths. We know that one day we will indeed die, yet our fear of death is deeply buried
in our unconsciousness.

Abhinivesha is the fear or anxiety that we will lose our attachment to life. Deep down, we
know that the only thing constant in life is change, yet it’s one of the most common fears,
especially the fear of death.

We fear death because we’re afraid that we’ll lose all the material things we have in the
world. The fear arises because we are facing something that we can’t control. 

It can also be understood as a fear of change. Since change is letting go of anything that we
were attached to and make room for things to come.
 When we are carried away with our attachments and aversions, fearing change will follow.
The fear of change causes suffering when it consumes us, and we forget to appreciate every
day as a gift. 

Living in fear isn’t truly living. Instead of being consumed by fear, we should live life just as it
is! This one of the ultimate attachments that we have, but we can still learn to let go of it.

Streams of yoga
The four paths of yoga have been in existence from the time yoga originated. However, in
the past, only one of these paths was in focus at a given time. The Bhagavadgita discusses
the four paths of yoga to an extent. Shankara focuses mainly on jnana yoga, Ramanuja has
focused only on bhakti yoga. Patanjali’s yoga sutra mainly emphasized the importance
of raja yoga. Karma yoga was not known till the 1890s, when Swami Vivekananda spoke
extensivey about the four paths of yoga in his teachings worldwide.
Raja yoga – path of will power
According to Patanjali’s yoga sutra, yoga is practiced to gain mastery over the mind. There
are two types of practices under raja yoga:
 Bahiranga Yoga offers rules and regulations at the behavioral level (yama and niyama) as
well as physical practices to gain better control over the body and the mind
(asanas and pranayama).
 Antaranga Yoga comprises of dharana (concentration), dhyana (meditation)
and samadhi (consciousness – which deals directly with the mind).

Swami Vivekananda has rightly said, ‘Man is the maker of his own destiny’. As we continue in
our journey, various difficulties come in our way. Techniques are therefore needed to
systematically channelize our will power to solve these problems that form the core of Raja
Yoga.

Raja Yoga is defined as the path of will power. From Patanjali’s Astanga Yoga, we have Yama
(don’ts), Niyama, Asana, Pranayama and Pratyahara which are Bahiranga yoga.; Dharana,
Dhyana and Samadhi which are classified under Antaranga Yoga

Raja Yoga is based on Yoga Sutras of Patanjali, sutras are aphorisms or formulae. In 196
aphorisms, patanjali explains the whole dimension of Raja Yoga. Patanjali Yoga involves
gaining mastery of the mind. Patanjali Yoga has been named as Raja Yoga by Swami
Vivekananda as it is the king among the yogas.

Raja Yoga consists of 2 parts : Astanga Yoga (eight limbed yoga) and the advanced yoga
beyond samadhi. Ashtanga yoga is divided further into two parts; Bahiranga Yoga and
 Antaranga Yoga, Bahiranga Yoga is to gain mastery over the mind by using indirect
techniques and Antaranga Yoga is to directly handle the mind and gain mastery over it

Bahiranga Yoga consists of Yama (dont’s), Niyama (don’ts), Asana (posture), Pranayama
(breathing practices) and Pratyahara (withdrawal of senses). Yamas and Niyamas provide us
a set of Don’ts and a set of Dos’, i.e. what we should ‘not do’ and what we should ‘do’.
Asanas are the yogic postures and pranayama is to ggain mastery over the mind through
breath. Similarly, Pratyahara is to gain mastery over the mind thorough our senses. These are
the indirect means to gain mastery over the mind.

On the other hand, Antaranga Yoga consists of stages Dharana, Dhyana and Samadhi.
Dharana is focusing on the mind, Dhayana is de-focusing or meditation and samadhi are the
super-conscious state of min

Karma yoga – path of action

The Bhagvadgita remains the main source for the conceptual basis of karma yoga; it was
later elaborated by Swami Vivekananda. This path emphasizes on performing actions with
detachment, without worrying about the result.
Actions are categorized as:
 Tamasik, if they are binding, deteriorating, violent and is a result of state of delusion and
confusion
 Rajasik, when performed with craving for desires, with egoism and a lot of effort
 Sattvik, when it is free from attachment and done without love or hatred
The essence of karma yoga is to convert kamya karma (action with desires)
into yogic karma by inculcating detachment and committing one's energy to unceasing
work.
The word ‘Karma’ means action. The interesting part is the attachment of the word yoga to
the word karma. ‘Karma Yoga’ means actions that are performed without attachment. The
practitioner of karma yoga does not bother about the peaks and falls, praises and scorns,
pains and pleasures, etc., that come by his way. ‘Selfless service’ is a word that can be
closely associated with the word ‘Karma Yoga’. There is a famous adage that can be
associated with karma yoga i.e. ‘Work is Worship’. A karma yogi puts his heart and soul into
the work that he is performing and has no selfish motives attached to it. He is ‘indifferent’
towards the fruits of action and at the same time, he is always engrossed in his work or
duty. A karma yogi should not be confused with the modern usage of ‘workaholic’ – they
differ entirely in their object of work.
The steps in Karma Yoga may be cited as follows:
1. Unattached action
2. Duty sense and working the Yajna way
3. Reduction of personal likes and dislikes
4. Objective Outlook; development of clarity, sharpness, and efficiency.
 Bhakti yoga – path of worship
Bhakti yoga aims to help a person evolve emotional maturity, love for society and to spread
the message of universal brotherhood and oneness. It helps in transformation of conditional
and desirous form of love into true unconditonal love. Kama (desire), combined
with tyaga (sacrifice) forms prema (love). Prema along with saranagati (surrender) results
in bhakti.
The path of bhakti yoga results in satisfaction and calmness of mind. It is considered to be
the easiest path among four, as the practice is not very rigorous.
Bhakti yoga is similar to the interpersonal relation between humans, but here the relation is
between soul and supersoul (ultimate soul). Bhagvad purana provides us with nine forms
of bhakti: Sravan (listening), Kirtana (praising), Smarana (remembering), Pada-sevana (rende
ring service), Arcana (worshipping), Vandana (paying
homage), Dasya (servitude), Sakhya (friendship), and Atma-nivedana (complete surrender of
self).
The term Bhakti comes from the root ‘Bhaj’, which means ‘to be attached to God’. Bhakthi
means ‘surrenderance’ (to the Almighty). Bhajan, worship, Bhakti, Anuraga, Prema, Priti are
terms that are used interchangeably. Bhakti is love for love’s sake. The Devotee wants God
and God alone. There is no selfish expectation here. There is no fear also. Therefore it is
called ‘Parama Prema Rupa’. The devotee feels, believes, conceives and imagines that his
Ishta-Devata (tutelary deity) is an Ocean of Love or Prema.
Bhakti is the slender thread of Prema or love that binds the heart of a devotee with the
lotus feet of the Lord. Bhakti is intense devotion and supreme attachment to God. Bhakti is
supreme love for God. It is the spontaneous out-pouring of Prema towards the Beloved. It is
pure, unselfish, divine love or Shuddha Prema. There is not a bit of bargaining or
expectation of anything here. This higher feeling is indescribable in words. It has to be
sincerely experienced by the devotee. Bhakti is a sacred, higher emotion with sublime
sentiments that unites the devotees with the Lord.
Bhakti can be achieved with complete surrenderance to the almighty. This can be done only
through controlling the emotions of the mind and even surrendering such emotions of the
mind to the ‘ishta-devata’ (chosen deity). In short Bhakti Yoga is ‘The Science of Emotion
Culture’, intended to reach the ‘God’ state through complete surrenderance.
Jnana yoga – path of knowledge
This path helps develop a logical mind with intuitive knowledge and immense awareness.
There are three phases in jnana yoga:
 Sravana, the first exposure to knowledge in any form (reading a book, listening to a lecture,
watching a video).
 Manana, revisiting the knowledge for further understanding.
 Nididhyasana, the phase of experimentation.
In jnana yoga, the ultimate aim is to understand the reality of atma (soul) and the ability to
differentiate it from body. A person truly established in the path of jnana yoga becomes free
from all worldly desires and has contentment.
Though the four paths of yoga seem to be completely different from each other, they lead
to the same goal of self realization, and the union of the individual and universal self.

The age of science has made man a rational being, in Jnana Yoga, one beings to understand
the reality around you by asking questions and using strong reasoning power. The path of
philosophy (Jnana Yoga) is apt for keen intellectuals and is centered around the analysis of
“Happiness”. In Jnana Yoga, fundamental questions regarding the mind, the outside and
inside world and the reality are taken up. The effort of the Jnana Yogi is keep pushing the
mind and intellect till such time they are completely exhausted and he realizes the limitations
of their comprehension.

In Jnana Yoga, the first phase is Sravanam or hearing. Hearing a lecture or reading a book or
watching a video, are all categorized under sravanam. After hearing a lecture, one must start
cognizing about it, then logically should try to understand it, should recapitulate it again and
again by questioning it to the maximum possible extent which is referred as Mananam. if
necessary, you can discuss it with your teacher and get logically convinced to start the
experiment or Niddhyasanam

The Jnana Yoga is the path of intellect, which raises us from the lowest level to the highest
level of perfection and attain Moksha level. There are 4 factors that are common to human
and animals. Humans and Animals need food to survive, need sleep to relax their body.
Similarly, both get afraid and produce their offspring.

Then what is the specialty of being a human being?

it is Buddhi (intellect), the discrimination power and it is the freedom of choice that
characterizes us as human beings. This is the whole aspect as to why the emotions are
generated from the simple thinking. This thinking power leads to the attachments which
bring attractions and repulsions and the desires lead to the greed and anger. Therefore, Lord
Krishna tells us to detach from all these feelings from the root

Nasika mudra

Nasika mudra is also called as Vishnu mudra

This is an important mudra as it used during anuloma viloma [alternate nostril breathing] or
Nadi Shuddhi pranayama.

How to do Nasika Mudra

1. Raise your right hand up and fold the index and middle fingers to touch the palm
 2. The thumb, little and ring finger stay up. The ring finger may bend slightly and
that’s OK. Try to keep it as straight as possible without unnecessary strain

3. Now use the right thumb to close the right nostril and the ring and little finger to
close the left nostril for alternate nostril breathing or anuloma viloma pranayama.

Ensure that the nasal septum is not pushed to one side while using this gesture. Also, the
pressure of the thumb or ring finger on the nostril should be gentle. The breathing itself
should never be forceful as that would negate the benefits of this practice.

Mudras are an integral part of yoga; it’s best if you practise them as a part of a holistic yoga
routine rather than for their standalone benefits. There are multiple factors that impact the
health of our body and mind. Maintaining a wholesome wellness routine would greatly
enhance the benefits you receive from doing yoga mudras.

Safety and Precautions

There are no detailed yoga practices that would suggest any contraindications of Vishnu
Mudra. Similarly, there are no ill effects as it is a simple configuration of the fingers. At the
very worst, you may experience cramping or discomfort due to the awkward arrangement.

In fact, beginners may struggle to fully extend the ring finger. It just won’t stay upright while
you form the Vishnu Mudra. That’s normal. The tendons of our middle and ring fingers are
connected. It is literally impossible to extend the ring finger if your middle finger is folded.

You don't need to fully extend the finger in Vishnu Mudra. Keep it as straight as you can.

When should you use this yogic hand gesture?

Vishnu Mudra is used in several yoga breathing exercises and pranayama. This can include:
 Forced single nostril breathing exercises such as Ujjayi Pratiloma, Surya Anuloma-
Viloma
 Selective nostril breathing in Chandra Bhedana and Surya Bhedana
 Alternate Nostril Breathing or Nadi Shodana
 Advanced variations of any pranayama where nostrils are partially blocked
 Digital Pranayama exercises (B.K.S Iyengar) to improve lung capacity
Vishnu Mudra Benefits

Vishnu Mudra is not used for meditation or as a standalone hand gesture. Traditionally, it is
only used in conjunction with pranayama. That implies that there are no benefits of Vishnu
Mudra. However, it enhances the benefits of breathing by energizing the lower energy
centers.
Yoga texts state that Vishnu Mudra energizes three chakras: Root (Muladhara), Sacral
(Svadisthana), and Solar Plexus (Manipura) Chakra. Combined with pranayama, the mudra
reduces stress, soothes the nerves, and balances the right/left brain hemispheres.
Some texts also state that it can pacify the ‘Lower Self’. This allows an individual to ascend
into the Higher Self and focus on deep meditation. This is one of the reasons why yogis
perform 15 to 20 minutes of Vishnu Mudra + Alternate Nostril Breathing before meditating.

Chin Mudra in Yoga

Chin Mudra is one of the famous words in the world of yoga. Chin Mudra is used in all forms
of meditation practice and is one of the most accessible formats.

Chin Mudra is combined with two words, Chit and Mudra. Chit means consciousness, and
Mudra means gesture.

The Mudra helps to connect to our higher self, lifts light energy, calms the mind, creates a
more receptive state, and brightens the overall mood. Not only in meditation, but Chin
Mudra is used in asana and pranayama also.

The Chin Mudra, also known as Gyan Mudra, can be described as a yogic gesture that
represents the unified nature of human consciousness. Yogis also state that this chin
mudra is the gesture of knowledge. This mudra helps us to lift us from sluggish energy,
creates a more receptive state, calms the mind, and brightens the overall mood.

Steps:

Both the hands are used to practice this gesture. In order to perform the chin mudra, you
should –

· Hold the thumb and index finger together lightly

· While extending the remaining three fingers.

· The thumb and index finger need only touch together, without exerting any pressure.

· Keep the three extended fingers as straight as possible.

· The hands can then be placed on the thighs, facing upwards.

Benefits:
 · Improvement and increase in concentration, even during meditation.

· Increasing energy and stamina

· Promotion of better sleep patterns

· Reduction of common ailments like lower back pain

· Relieving stress and any unnecessary tension in the body.

 It helps to connect a human to their higher self

 Helps to lift dull energy and stamina
 Calms the mind
 Creates a more receptive state
 Brightens the mood
 Improve and increase concentration even during meditation
 Promotes better sleep patterns
 Reduces common ailments such as lower back pain
 Relieves unnecessary tension in the body and stress
In the Chin Mudra, the index finger represents individual consciousness, and the thumb
represents the universal consciousness. The little self is connected to the spacious Universal
Self when the two join.

Time Duration:

No particular time duration for this mudra. You can practice while sitting, whenever and
wherever you have time.

While there are no major side effects associated with the Chin Mudra, it is a good idea to
check with a doctor, before practicing the gesture.

Chinmaya Mudra – Gesture of Manifested Consciousness

Chinmaya mudra gesture using the thumb and index finger. The practice of this mudra is
said to bring awareness in the body which helps in keeping the body and brain healthy.
Through this practice, awareness of breath and vital energy flows easily through the body
thus keeping the physical body in balance.
 Chinmaya mudra is practiced with three fingers facing inward, while the index finger and
thumb tips are in contact. In this posture, the hands are either palms up or down on the
knees. The general practice of this mudra when practiced with pranayama practice; Ujjayi
Pranayama, Kapalbhati Pranayama (Skull Shining Breathing), Anulom Vilom Pranayama,
etc. are said to encourage better and faster balance in the body while ensuring a calm and
stable mind.

Explanation of the term Chinmaya Mudra. The Sanskrit word Chinmaya means ‘manifest
consciousness’; In other words, the phenomenal world around us that has arisen from the
underlying consciousness.

Follow the steps :

1. Sit in a normal position or any other posture like padmasana, sukhasana, vajrasana.
2. Take a deep breath and relax your mind.
3. Bring both of your hands above your knee.
4. All the fingers become active and flexible by practicing Chinmaya mudra.
5. Bend your fingers except for the index and thumb.
6. Connect your index finger and thumb forming a circle in your palm.
7. Place your palm upside down over your knee.
8. At this posture, you think of anything that gives you positive feelings.
9.  You can meditate or you can chant the mantra, Om.

12 wonderful benefits of Chinmaya Mudra

Chinmaya Mudra has a lot of benefits. Some of them are mentioned below.

 Chinmaya Mudra Improves the flow of energy in the body.

 This will stimulate digestion by increasing the metabolism rate.
 It helps relieve stress and anxiety.
 This encourages for clearing the paths and stimulating your nerves.
 Improves the nervous system functions.
 Chinmaya Mudra keeps your mind in a state of calmness by controlling the anxiety and
stress level.
 It will also help you get better sleep by helping you come out of insomnia.
 This promotes move oxygen supply to the whole body by increasing the flow of prana
throughout the body.
 Impacts the thoracic region.
 Promotes breathing in the midsection of the lungs.
 Memory power will be increased with regular practice for 15 minutes daily.
 Keeps you stay humble and make you more grateful by underplaying the egoistic nature of
your mind.

Adi Mudra?

Adi Mudra is a hand gesture similar to the fetus’s first gesture in the mother’s womb. The
words ‘Adi’ mean first, and ‘Mudra’ means gesture, hence the name. Performing Adi Mudra
keeps your mind and nervous system calm and quiet while performing spiritual Yoga. This
Mudra focuses on your internal chest structure by focusing on breathing patterns.
 Steps to do Adi Mudra:

Here are the steps you need to follow to perform Adi Mudra effectively:

 Sit down in a comfortable and meditative posture with your eyes closed and spine erect.
You can stand straight in a mountain pose if sitting down is uncomfortable for you.
 Keep your arms on your knees with palms facing down if you are sitting down. Extend
your arms slightly outward, maintaining distance between your hands and thighs if you
are in a standing position.
 Now press your thumb to touch the base of your little finger joint on the palm of both
hands.
 Now clench the other fingers inward, forming a fist, wrapping them around the thumb.
 Maintain pressure evenly across the palm. But make sure not to hurt your thumb by
pressing too hard.
 Perform the Adi Mudra on both hands simultaneously for effective results.
 Now gently release your fingers, easing your palms. Then rub your palms together and
touch your eyes and face gently.
 In yoga practice, adi mudra is used in different positions. For example, the palms facing
down usually means keeping your mind calm.
Time Duration:

You can practice the Adi mudra for ten minutes at a time, three times a day, or 30 minutes
at a stretch. However, this gesture must be practiced early on an empty stomach for better
results. Focus on your breathing while you practice Adi mudra. Although there is no time
restriction to perform this Mudra, any Mudra should be done between 4 to 6 AM for
effective results.

Benefits of Adi Mudra:

Adi mudra has several iconic benefits, although it differs from the regular fist. Here are
some of those benefits:

 Performing Adi mudra will help enhance the logical ability of your brain by working your
nervous system.
 It also helps strengthen your respiratory muscles and oxygen intake by increasing lung
capacity combined with breathing exercises.
 Adi mudra helps give you a well-controlled musculoskeletal system.
 This hand gesture is also influential in abdominal organs such as the intestines, liver, and
stomach.
 It also helps give you an appropriate cardiac pulse, resistant-fee, and relaxed blood
vessels.
 It also helps give you a healthy hormonal secretion by stimulating the endocrine glands.
 According to researchers, Adi mudra might improve memory formation by clenching the
right hand. In contrast, you can enhance memory recollection by clenching the left hand.
Side Effects of Adi Mudra:

All Mudras are very beneficial for our bodies, and Adi mudra is no exception. However,
although Adi mudra is helpful, this hand gesture might make your mind restless if you apply
too much pressure on your fingers. So, it is essential to keep your mind free when you want
to perform the Adi mudra.

It is safe to assume that Adi Mudra is the most primal and natural hand gesture, considering
how the fetus comes into the world with its hands closed. Therefore, there will be a flow of
positive energy with the continuous practice of Adi Mudra. It also helps strengthen your
respiratory muscles, improves motor skills, and gets rid of weakness, dullness, and laziness.
Don’t forget to let us know if you found this article helpful!

Brahma Mudra

Brahma mudra is an extremely important mudra of yoga. Its regular practice not only gives
you freedom from depression but also diagnoses many mental and physical problems.

Brahma mudra yoga is both a hand gesture. The term mudra applies to the use of hand
gestures during meditation and Pranayama. Brahma is one of the three deities of the Hindu
trinity. This mudra is also known as Surya Chandra Mudra or the gesture of all-pervading
consciousness.

Our body is made up of mainly five elements (Panch Tattva). Vayu (Air), Agni (Fire), Akasha
(Aether), Bhumi (Earth), and Jala (Water); With these elements, the balance of our body
remains. These all are associated with a healthy lifestyle.

The name Brahma Mudra comes from the Sanskrit, there Brahma, meaning Divine or
Supreme Spirit. Mudra is a yogic hand gesture that guides the energy flow to specific areas
of the brain.

How to do Brahma Mudra (Brahma Gesture)

There are some simple steps which will explain how to do Brahma Hasta Mudra:

 First of all, sit in any comfortable seating posture and place the hands with palm
pointing upwards on the thighs or the knees.
 Meditation postures like Padmasana, Siddhasana, Swastikasana, Vajrasana, etc. are
ideal for the practice of mudras.
 Close your eyes and take some deep breaths with the awareness of the breathing
process.
 Now fold your thumb and the thumb is placed at the base of the small finger.
 Then remaining fingers curl over the thumb, putting pressure over the outer thumb
and making a gentle fist.
 Join both fish so that the palms facing skyward.
  Perform this pose for 35 minutes at a stretch every day or for 10 to 12 minutes three
times a day.

It is not necessary for doing this at an empty stomach. You may also practice this mudra
with a full stomach. Brahma mudra also practices in a standing, sitting or lying down
posture.

Time Interval for to do this mudra?

This mudra also practices standing, sitting, or lying down on a bed whenever. You can chant
a mantra or switch words silently. No particular time duration for this mudra. Of course, All
mudra is very effective when you do the mudras between 4-6 AM. To excellent, the best,
and efficient results, make sure you practice regularly for two months.

Benefits Of Brahma Mudra (Brahma Gesture)

 Regular practicing of Brahma Mudra is recommended to calm a stressed nervous

system and soothe the mind.
 This mudra will reduce stress and calm you down as well as release negative energy.
 It also affects the flow of life force energy (prana) in the body.
 Brahma mudra is also believed to helps the yogi reach a higher meditative state.
 It creates a sense of security. This mudra produces peace of mind, assurance, and
benevolence.
 Brahma Mudra allows flow of prana i.e. energy of life force throughout the body.
 It calms the mind and energizes the body.
 Improves focus.
 Releases negative energy and thoughts.
 Enables the practitioner to reach a higher state of meditation.
 Detoxifies the body.

Side Effects

However, all mudras are beneficial to us without any side-effects. pressure should not be
applied on the finger. Pressure means, your mind is restless and not stable. As a result,
nothing at all. Perform this mudra freely.

Bandhas

Bandha is a Sanskrit word that translates in English to “lock” or “closed.” It describes the
yogic technique of shutting off the flow of energy to specific parts of the body. Explore the
types of bandhas, including their common uses and methods of activation.
In yoga practice, bandhas are energy locks or binds meant to tighten or close off areas of
the body. Western practitioners may also refer to bandhas as energetic locks or seals.
Essentially, all yoga is based on the belief that a life force flows through the human body
in the form of Prana Shakti, a type of primordial cosmic energy that regulates all biological
functions.
Bandhas involve concentrated muscular contractions, which temporarily restrict blood
flow in certain areas. Theoretically, when you release the lock, it bolsters circulation,
increases blood flow, flushes dead cells, and rejuvenates and strengthens organs in the
targeted area. Practitioners also credit bandhas with improving single-point concentration
and supporting digestive, metabolic, hormonal, and sexual health.

Purpose of Bandhas?

For Prana Shakti to flow freely, it relies on the Pingala Nadi, a channel that runs the length
of the spinal cord, weaving through the seven chakras, to remain open and clear. Both
Eastern and Western yoga practitioners perform bandhas to regulate and channel the flow
of Prana, hoping to achieve several primary purposes:

 Purification
 Removing blockages to energy flow
 Keeping pranic energy from leaking out of the body into the atmosphere
 Redirecting prana from energy-rich regions of the body to energy-deprived areas
 Stimulating the chakras to initiate a Kundalini awakening, which is an expanded
state of consciousness
 Balancing and harmonizing the self

Depending on the type of yoga, beginners typically learn how to use bandhas during Kriya
and Pranayama breathing practice. After mastering these energy seals, you can also use
them during asana practice.
Yoga according to bhagvad gita

Yoga is a balanced state of thoughts and intellect. Yoga is a balanced state of behaviour.
We are excited in the situation of pleasure and we become sad when it is a negative
situation. Yoga is to maintain equilibrium of the mind in any situation.

Lord Krishna defines yoga as “Samatvam Yoga Uchyate” – Samatva – balanced state,
Uchyate – said to be. Yoga is a balanced state. Yoga is a balanced state of the body and
mind. Yoga is a balanced state of emotions. Yoga is a balanced state of thoughts and
intellect
Concepts of health according to WHO
1. EMOTIONAL
SAMHSA identifies emotional wellness as an ability to cope effectively with life and build
satisfying relationships with others. People with healthy emotional wellness
feel confident, in control of their feelings and behaviors, and are able to handle life
challenges. Working through life challenges can build resiliency as we learn that setbacks
can be overcome. Emotional health can be maintained or improved by engaging in
regular leisure and recreational activities. Do activities that involve each of your senses:
smell, taste, touch, sight, and sound. Listen to music, eat your favorite food, light your
favorite candle, play with your pet, and watch your favorite movie or the sunset.
2. SPIRITUAL
Spiritual wellness is related to your values and beliefs that help you find meaning
and purpose in your life. Spiritual wellness may come from activities such as volunteering,
self-reflection, meditation , prayer, or spending time in nature. Signs of strong spiritual
health include having clear values, a sense of self-confidence, and a feeling of inner
peace. To improve your spiritual health, it can help to create a quiet space for solitude
and contemplation or a place of curiosity and playfulness. Maintaining a playful, curious
attitude can help you find experiences that offer hope, purpose, and meaning.
3. INTELLECTUAL
Intellectual wellness is when you recognize your unique talents to be creative and you
seek out ways to use your knowledge and skills. When you foster your intellectual
wellness, you participate in activities that cultivate mental growth. Reading, doing
challenging puzzles such as crosswords or Sudoku, debating issues with others who have
opposing viewpoints, learning a new language or musical instrument, trying a new hobby,
or teaching and tutoring others are all ways to maintain or improve your intellectual
wellness. When you challenge yourself to learn a new skill, you are building your
intellectual health. People who pay attention to their intellectual wellness often find that
they have better concentration, improved memory, and better critical thinking skills.
4. PHYSICAL
Physical wellness is affected by physical activity, healthy nutrition, and adequate sleep.
There are many examples of physical activity that range in levels of intensity from light to
vigorous. Maintaining your physical health can include yoga, bike riding, jumping rope,
engaging in sports, running, walking, jogging, skiing, dancing, tennis, and gardening.
Many people use smoking as a coping tool. Unfortunately, this method of coping can lead
to a number of physical health problems, including heart disease and cancer, and can
increase one’s chances of premature death. SAMHSA states that smoking-related
illnesses are related to half of all deaths for people diagnosed with a behavioral health
condition.
5. ENVIRONMENTAL
Environmental wellness is related to the surroundings you occupy. This dimension of
health connects your overall well-being to the health of your environment. Your
environment, both your social and natural surroundings, can greatly impact how you feel.
It can be hard to feel good if you are surrounded by clutter and disorganization, or if you
feel unsafe in your environment. Pollution, violence, garbage buildup, and water
conservation are some of the factors affecting environmental wellness. Ways to manage
environmental wellness include creating neighborhood watches, recycling, planting a
personal or community garden, purchasing products with minimal packaging, avoiding
littering, and conserving energy and water by turning off lights and water when not in
use.
6. FINANCIAL
Financial wellness is a feeling of satisfaction about your financial situation. Finances are a
common stressor for people, so being able to minimize worry about this aspect of your
life can enhance your overall wellness. Options for managing financial wellness include
having a household budget, starting a savings account and adding to it every month even
if it is just a small amount, saving some of your income in an emergency account, cutting
back or limiting unnecessary expenses, avoiding credit card debt, donating to a
meaningful charity, shopping at thrift stores, utilizing the library for free books and DVDs,
and cooking your own meals instead of dining out. Try tracking your spending for a
month to see where your money is going and set goals based on what you find.
7. OCCUPATIONAL
Occupational wellness is a sense of satisfaction with your choice of work. Occupational
wellness involves balancing work and leisure time, building relationships with coworkers,
and managing workplace stress. An occupational wellness goal might include finding work
that is meaningful and financially rewarding. Finding work that fits with your values,
interests, and skills can help maintain occupational wellness. Consider your office culture
and determine how supported you feel; if you discover you feel a lack of support, seek
out support from others close to you and be sure to engage in recreational activities that
can help balance out work stress.
8. SOCIAL
Social wellness is a sense of connectedness and belonging. The social dimension of health
involves creating and maintaining a healthy support network. Building a healthy social
dimension might involve asking a colleague or acquaintance out for lunch, joining a club
or organization, setting healthy boundaries, using good communication  skills that are
assertive rather than passive or aggressive, being genuine and authentic with others, and
treating others in a respectful way.
What dimensions do you feel are your strongest? What areas would you like to work on?
If you have areas you would like to improve, seeking out support can be helpful, whether
it’s from a friend, family member, or counselor. What would life be like if you optimized
all eight dimensions? Setting goals for yourself in each area can help you feel more
fulfilled and optimize your health.

Errors in breathing

Mistake #1
Not enough exhaling while exercising: It is quite common for people to unconsciously limit
their breathing while exercising. This happens when we workout with tense shoulders while
running, walking, or cycling, and causes you to tire more quickly. When you carry tension in
your shoulders and face, you will limit your exhalations and eliminate less carbon dioxide.
This will make you more fatigued. Those who hold their breath during weight training will
experience potentially dangerous increases in blood pressure, which can increase the
likelihood of developing cardiovascular disease. You may even experience dizziness,
lightheadedness, or fainting as a result.

What to do about it: Any time you are exercising, make an effort to consciously breathe in
through your nose and out through your mouth for balanced respiration. When strength
training, breathe out as you exert yourself, such as when you are lifting a weight or pressing
a pose. Inhale during the easier phases of each move.

Mistake #2
Sucking in your stomach: For those fighting to keep a flat belly, sucking in your stomach may
help. But it can limit the range of the diaphragm, too. The diaphragm helps your lungs fill
with air completely. As the diaphragm relaxes, excess air is pushed out after the oxygen has
been removed. Holding your stomach in too much will cause you to have weaker
exhalations and trap excess carbon dioxide in your lungs. Extending your diaphragm can
improve breathing, slow your heartbeat, decrease symptoms of anxiety, and lower blood
pressure.

What to do about it: Simple diaphragmatic breathing exercises can improve the range of
movement of the organ. Lie on the floor with your back flat. Place one hand on your upper
chest and your other hand below your rib cage and feel your diaphragm move when you
breathe. Breathe in and feel your stomach move, hold your chest till and keep your hand
still. Contract your stomach muscles as you exhale. Repeat 10-15 times, until your
abdominal muscles become tired.

Mistake #3
Smartphone posture: Everywhere you look you can see a person hunched over a smart
phone or a computer screen. This posture causes your ribs to be pressed into your
diaphragm, which can limit the range of motion available. In addition, this posture causes
you to hold onto excess tension in your shoulders. You spend more time flexing your
shoulders and upper back muscles in this position, and this increases shallow breathing.

What to do about it: Set a timer to ring every 15 minutes so that you have a reminder to
check your posture and make adjustments. Be sure to straighten your spine and neck, drop
your shoulders and relax your back. This will help to improve your respiration and give your
diaphragm the room it needs to move properly. After you establish a habit of monitoring
your posture, you will not have to set reminders for yourself because you will become more
likely to fix the issue naturally.

Mistake #4
Breathing based on how stressed you are: When you are stressed, you are going to breathe
more shallow, which can have unhealthy consequences. Chronic stress can lead to
overeating, and eventual obesity. A study conducted at the University of Minnesota
examined 12,000 people and discovered that those under high levels of stress tended to
consume high fat diets. Stress and shallow breathing go hand in hand, and as you breathe
shallow and build stress, you will be more likely to overindulge in high fat junk foods.

What to do about it: Take time to perform short meditations that can improve your
breathing. Simple breathing exercises can improve your health and reduce your stress
levels. Try inhaling for a full 4 seconds, then exhale for a full 4 seconds. Repeat 5 times, and
perform this series regularly, especially when you are feeling stressed or overwhelmed.

What Is Pratyahara?

In the Yoga Sutra of Patanjali—the most ancient and revered sourcebook for yoga practice—
the second chapter is filled with teachings about the ashtanga (eight-limbed) yoga system.
The system is presented as a series of practices which begin with “external limbs” like
ethical precepts and move toward more “internal limbs” like meditation. The fifth step or
limb is called pratyahara and is defined as “the conscious withdrawal of energy from the
senses.” Almost without exception yoga students are puzzled by this limb. We seem to
inherently understand the basic ethical teachings like satya (the practice of truthfulness),
and the basic physical teachings like asana (the practice of posture), and pranayama (the
use of breath to affect the mind). But for most of us the practice of pratyahara remains
elusive.

One way to begin to understand pratyahara on an experiential level is to focus on a familiar

yoga posture, Savasana (Corpse Pose). This pose is done lying supine on the floor and is the
practice of relaxing deeply. The first stage of Savasana involves physiological relaxation. In
this stage, as you become comfortable, there is first an awareness of the muscles gradually
relaxing, then of the breath slowing, and finally of the body completely letting go. While
delicious, this first stage is only the beginning of the practice.

Bhavas in bhakthi yoga

 The bhavas are a form of bhakti yoga and are a way of expressing love. They are the kind of
mood or feeling, the different kinds of attitudes that the devotee may express to the Divine.

created a series of short 30 minute videos for our members centered around each of the
five bhavas. Each video contained hatha yoga and concluded with a mudra with mantra
chanting.

The way I used to experience the five bhavas was similar to the way I experienced bhakti
yoga. It was in a totally external way. It was something to be delivered outwards rather than
offered at the feet of the Divine within. In other words, it was something somebody else
was able to demonstrate for another somebody else.

a) Shanta Bhava

In shanta bhava, the mind of the devotee is free from mundane thoughts. His mind is calm
or Shanta, and is full of knowledge, devoid of any emotions. His mind is like an ocean
without waves. The bhakta’s mind is absorbed in god consciousness. He is not affected by
external occurrences. This kind of bhakti is practiced only by sanyasis or Jnanis of the
highest order. They direct all their emotions or bhavas towards the Lord. Bhishma was a
perfect example of shanta bhava. He had all his emotions under control. He was a ruler of
his emotions. Shanta Rasa is an attribute of Brahman. Sanyasis who practice Shanta Rasa
are known as Atmarama Munis or Tapasvinis. They lead a life of seclusion, study
scriptures and associate themselves with men of similar nature.

Shanta Bhava is attitude of peace. I used to use the example of Ghandi living an example of
peace in his life. I still think it is a good idea to reflect in your own life for heroes and people
who inspire you to live in peace.

Now I think of peace as something that I can offer my highest Self. I may sit quietly in
meditation. I might make sure to have less screen time, time in nature, time to let my mind
float, time in quiet.

What does an attitude of peace mean to you?

In July of 2019 our members are going to spend the entire month focusing on the bhavas
and cultivating one of the bhavas or all five as they feel inspired, using the classes for
guidance.

b) Dasya Bhava

Dasya Bhava arises out of Prema Rasa. Here the devotee loves God either out of respect
to the Lord or with a sense of greatness. When the devotee loves God out of respect, it is
known as “Sambhrama Preeti” and when it is love out of greatness, it is known as “Gaurav
Preeti”. In Dasya Bhava, the devotee considers himself as a servant or slave of the Lord.
The devotee considers worshipping and serving his Master as his duty. He serves the
world with the attitude of serving the Lord Himself, for he considers the whole world as
different manifestations of his Master. He considers everybody and everything as God
except himself. The devotee prays to the Lord for his protection as he has no personal
power. The devotee’s mind is ever filled with the thought of the Lord.

This is to take the attitude of a servant. Again, following the past example of Hanuman being
a servant to Ram. I do think it is a good idea to find examples outside of us to inspire us.

At this time, dasya bhava for me this is about surrendering my life, my wishful thinking, my
ideas, thoughts and beliefs about how things should be. This is about taking refuge in life as
it is. It is about letting go of my ambition and agenda and laying myself bare at the feet of
the Divine within.

c) Sakhya Bhava

In Sakhya Bhava, the devotee considers the Lord as his equal in relation, complexion,
status etc. The devotee considers Lord as his friend. The devotee cannot bear the
separation with his friend- the Lord. The Lord who is the sole companion, protector and a
dear friend of the bhakta reciprocates as “I am in My devotee’s heart and the devotee is in
My heart”.

With Sakhya Bhava one cultivates reverence towards God as an attitude of friendship. Here I
used to turn towards Arjuna and Krishna as the archetypes. Krishna may have been the God,
but he was Arjuna’’s most intimate friend. I used to see this as cultivating an attitude of
friendship with the Divine.

To me this is one of bhavas that has shifted most for me. It is about cultivating friendliness
towards myself. It is about sleeping when I am tired, not overworking myself, feeding myself
when I am hungry. Treating myself with kindness. It is about talking to myself kindly. It is
about being my own best friend and also being as kind and friendly as I can with others. It is
about being in right relationship with myself and others.

d) Vatsalya Bhava
Here the devotee considers the Lord as his child. The Lord appears before the devotee in
the same relationship as the devotee desires. Here God is not a master, but a child. The
devotee’s love towards the Lord is just as a mother’s love to her child.

This was another Bhava where I feel I used to have some distance from its expression and
understanding. This is an attitude of maternal love. I used to find its expression in Durga as
mother. I’m not sure why now. It was external and it was at arms length.

Now I would see the attitude of maternal love much more related to the earth element and
the spleen and stomach meridians. As a way to receive nourishment, care, love and support.
For me, it has been a way to mother myself and in turn to offer that maternal love outwards
as well.

e) Madhurya Bhava

Madhurya Bhava is the highest development of bhakti Rasa. Here the devotee feels the
love for the Lord, just as a lover would feel for his beloved. In Madhurya Bhava, the
devotee attains the highest intensity of joy or bliss. Madhurya Bhava is pure bliss.
Madhurya Bhava is pure Sattva in nature. It is aptly said in the Brihadaranyaka Upanishad,
“Even as a husband when in fast embrace with his wife does not know either of the inside
or of the outside, so also when the individual is in fast embrace with the Supreme, he
knows nothing else, either internal or external.”

The final Bhava, Madhurya Bhava is the attitude of a love where God is viewed as a
sweetheart or a Lover. This is said to be the most intimate and highest form of devotion.
Here Radha and Krishna are the archetypes. The relationship of Radha and Krishna is the
embodiment of love, passion and devotion. Radha’s passion for Krishna symbolizes the
soul’s intense longing and willingness for the ultimate unification with God. Shri Krishna is
the soul of Radha and Radha is definitely the soul of Shri Krishna. She is the undivided form
of Shri Krishna. With Madhurya Bhava one cultivates the attitude of a lover.

I would say this is the bhava that I still have the most distance from and room for
development and connection with. I still feel distanced from this bhava and I can see how
having the archetypes in stories can be helpful to connect with the attitude and feeling. I
feel like many fictional stories and movies help us to connect with the attitude of romantic
love.

These are the five bhavas that we will return to through the short 30 minute hatha yoga
classes, mantras, mudras and teachings

Trigunas
Trigunas are 3 qualities of nature. The universe is the union of purusha (consciousness) and
prakriti (nature). Prakriti manifest itself in living and non living , gross and subtle matter in
the universe. Purusha is the cause behind moment or life of that matter.
The 3 biological elements / tridosha are constituents of the human body (Vata, Pitta and
Kapha). This is the prakriti. While the innate qualities of human beings are classified into 3
different categories known as trigunas. This is the metaphysical aspect.
  

The Sattva Guna
Sattva guna is mainly the “spiritual quality”. When sattva guna is dominant, a person has
natural desire to be good and caring. In such individuals, the mind and senses are at a
constant, and an understanding to differentiate between desirable and undesirable, and
undutiful and dutiful action prevails.
The sattva dominant people consider work as their duty. They perform work with calm
understanding and free of doubts. When sattva is dominant a person pays homage to divine
and spiritual values. Strength and respect for Gurus (teachers), nonviolence, meditation,
kindliness, silence, self-control, and purity of character are common traits of sattvic action.
One of the limitations of sattvic guna is that it binds people through attachment to
happiness and knowledge. The sattva guna also brings with it the problem of goodness.
 Sattva is the balance between activity and inertia. Sattva state is happiness, calm, kindred,
meditative, content , and caring.
Qualities in a Sattvic personality:

 Mental strength
 Respect for Gurus (teachers)
 Non-violence
 Kindness
 Silent demeanour
 Self-control
 Meditative

The Rajas Guna
Rajas guna is nothing but the “active quality”. Rajas guna in people drives more passion and
desire in them, which may subsequently lead to greed, activity, taking up work, and
restlessness. People with rajas-dominant personality are full of attachment and a desire to
get rewarded for their actions. Due to the dominance of self-interest in these individuals,
they have a distorted picture of what’s right and what’s wrong. These individuals refrain
from detachment and abandonment. Enthusiasm, interest, and activity are some of the
attributes of this guna.
Rajas is the activity state which is overactive. The characteristic is restless, workaholic, self
cantered, achiever, aggressive, restlessness, ambitious.
Qualities in a Rajas personality:

 Enthusiasm
 Interest
 Activity & work driven
 Restlessness
 Desire
 Greed 
 The Tamas Guna
Tamas guna is essentially the “material quality”. Tamas arises from hopes and illusions, and
it makes people prone to qualities such as ambiguity, idleness, fantasy, and persistence.
Some common characteristics of Tamas-dominant people include cautiousness,
apprehensiveness, and tendency to seek revenge. Tamasic guna also suggests
disillusionment and cynicism.
In people with tamasic guna, happiness is short-lived and usually originates and ends in self-
delusion. One positive quality of tamas personality is their willingness to work very hard. On
the other hand, one limitation of tamas personality is easy attachment to possessions and
self-centred tendencies.
Each Guna gives certain typical qualities to the person, based on which an individual can be
classified as belonging to that particular Guna type. Ayurveda describes seven classifications
of human personalities based on combinations of these Gunas and their dominance with
respect to each other.
The Trigunas are thus the foundation for all existence. They are contained in balance
by Prakruti (nature). When this balance is disturbed, there is an interaction of the gunas,
which eventually endangers the evolution of the universe.
Tamas  is underactive state which is the lowest. It is illutional, lazy, confused, possessive,
dull and greedy, ignorance, attachment.
Qualities in a Tamas personality:

 Cautiousness
 Apprehension
 Revengeful
 Hard working
 Materialistic

HOW TO APPLY KARMA YOGA IN DAY TO DAY LIFE

Karma yoga is an ancient spiritual fundamental concept. The real essence of karma yoga is
performing the duties without any attachment to the results. According to Bhagvad Gita, it
is one of the paths for purification of mind and spiritual liberation. Karma yoga is about duty
and actions, i.e. dharma and work. It is about doing your duties with care and dedication
without any expectations and attachment to results. 
PRINCIPLES AND BENEFITS OF KARMA YOGA
Most of our actions in daily life attract attention or avoid it. The spiritual path of karma yoga
says that our actions should be without any expectations. Here’s a look at the principles of
Karma Yoga Practice:
 Faith
You must have faith in the higher reality. Keeping company of spiritual people infuses
positivity and encourages better lifestyle.
 Right Knowledge
We must have the right knowledge so that we don’t engage in egocentric actions and collect
immoral karma. Right knowledge enables us to practice selfless karma.
 Purity
Pure mind is a primary need for karma yoga. Purity of mind is essential at all the three
stages of intent, thought, and action. Rajas and Tamas can lead to desire-ridden actions.
Sattva guna should be inculcated for desire-less actions. 
 Discernment
The purpose of karma yoga is to do one’s duties and serve righteous purposes of creation.
Bhagavad Gita says cultivation of discernment/ buddhi for practicing true karma yoga.
 Self- absorption
Bhgwad Gita describes the Atma-samyama or self absorption yoga which helps a karma yogi
to continue the efforts with equability and dispassion.
 Devotion
Devotion is the end results of karma yogi. Predominance of sattva guna leads to pure
devotion. It is where the devotee dedicates completely to the service of humanity or higher
reality with continuous practice of karma yoga. 
TIPS ON HOW TO PRACTICE KARMA YOGA
 Karma doesn’t arise from our actions but our desires. When the actions are ridden
with desire, they bind us and the birth- death cycle continues to bind us. It is a must to
get rid of our desires but continue to perform our actions even if it is painful.
 One must never ignore their daily duties and responsibilities. Try to introduce
spirituality and a balanced approach in your actions and make it a part of your daily
routine. 
 Our existence is governed by our actions. Life is created by higher consciousness and
living by action and collective action of living beings keeps the world going. You must
perform your duties with detachment.
 One must not mistake renunciation as an escape from daily duties or responsibilities.
It only adds to selfish karma. The real essence of renunciation is giving up the desires of
fruits for our actions. Our approach should be to surrender to the will of the higher
reality.
 You must engage your mind in contemplation and make an effort to remain in an
absorbed state. Your actions must be performed with a sacrificial attitude. 
 You must be free from attachments or desires when performing any action to uphold
your Dharma. 
Now that you have an insight on karma yoga, you must keep performing your actions
without attachment or desire for fruits in return. ‘karm karo, phal ki chinta mat karo!” Work
on improving all aspects of your personality- physical, emotional, spiritual, and mental
through yoga courses. Imbibing yoga in your life will help in gaining confidence, health, and
wider perspective. 

Diabetes

Diabetes happens when your body isn't able to take up sugar (glucose) into its cells and use
it for energy. This results in a build up of extra sugar in your bloodstream.

Poorly controlled diabetes can lead to serious consequences, causing damage to a wide
range of your body's organs and tissues – including your heart, kidneys, eyes and nerves
Why is my blood glucose level high? How does this happen?

The process of digestion includes breaking down the food you eat into various different
nutrient sources. When you eat carbohydrates (for example, bread, rice, pasta), your body
breaks this down into sugar (glucose). When glucose is in your bloodstream, it needs help –
a "key" – to get into its final destination where it's used, which is inside your body's cells
(cells make up your body's tissues and organs). This help or "key" is insulin.

Insulin is a hormone made by your pancreas, an organ located behind your stomach. Your
pancreas releases insulin into your bloodstream. Insulin acts as the “key” that unlocks the
cell wall “door,” which allows glucose to enter your body’s cells. Glucose provides the “fuel”
or energy tissues and organs need to properly function.

If you have diabetes:

 Your pancreas doesn’t make any insulin or enough insulin.

Or

 Your pancreas makes insulin but your body’s cells don’t respond to it and can’t use it
as it normally should.

If glucose can’t get into your body’s cells, it stays in your bloodstream and your blood
glucose level rises.

What are the different types of diabetes?

The types of diabetes are:

 Type 1 diabetes: This type is an autoimmune disease, meaning your body attacks

itself. In this case, the insulin-producing cells in your pancreas are destroyed. Up to
10% of people who have diabetes have Type 1. It’s usually diagnosed in children and
young adults (but can develop at any age). It was once better known as “juvenile”
diabetes. People with Type 1 diabetes need to take insulin every day. This is why it is
also called insulin-dependent diabetes.
 Type 2 diabetes: With this type, your body either doesn’t make enough insulin or
your body’s cells don’t respond normally to the insulin. This is the most common
type of diabetes. Up to 95% of people with diabetes have Type 2. It usually occurs in
middle-aged and older people. Other common names for Type 2 include adult-onset
diabetes and insulin-resistant diabetes. Your parents or grandparents may have
called it “having a touch of sugar.”
 Prediabetes: This type is the stage before Type 2 diabetes. Your blood glucose levels
are higher than normal but not high enough to be officially diagnosed with Type 2
diabetes.
 Gestational diabetes: This type develops in some women during their pregnancy.
Gestational diabetes usually goes away after pregnancy. However, if you have
 gestational diabetes you're at higher risk of developing Type 2 diabetes later on in
life.

Less common types of diabetes include:

 Monogenic diabetes syndromes: These are rare inherited forms of diabetes

accounting for up to 4% of all cases. Examples are neonatal diabetes and maturity-
onset diabetes of the young.
 Cystic fibrosis-related diabetes: This is a form of diabetes specific to people with this
disease.
 Drug or chemical-induced diabetes: Examples of this type happen after organ
transplant, following HIV/AIDS treatment or are associated with glucocorticoid
steroid use.

Diabetes insipidus is a distinct rare condition that causes your kidneys to produce a large
amount of urine.

How common is diabetes?

Some 34.2 million people of all ages – about 1 in 10 – have diabetes in the U.S. Some 7.3
million adults aged 18 and older (about 1 in 5) are unaware that they have diabetes (just
under 3% of all U.S. adults). The number of people who are diagnosed with diabetes
increases with age. More than 26% of adults age 65 and older (about 1 in 4) have diabetes.

Who gets diabetes? What are the risk factors?

Factors that increase your risk differ depending on the type of diabetes you ultimately
develop.

Risk factors for Type 1 diabetes include:

 Having a family history (parent or sibling) of Type 1 diabetes.

 Injury to the pancreas (such as by infection, tumor, surgery or accident).
 Presence of autoantibodies (antibodies that mistakenly attack your own body’s
tissues or organs).
 Physical stress (such as surgery or illness).
 Exposure to illnesses caused by viruses.

Risk factors for prediabetes and Type 2 diabetes include:

 Family history (parent or sibling) of prediabetes or Type 2 diabetes.

 Being African-American, Hispanic, Native American, Asian-American race or Pacific
Islander.
 Being overweight.
 Having high blood pressure.
 Having low HDL cholesterol (the “good” cholesterol) and high triglyceride level.
 Being physically inactive.
  Being age 45 or older.
 Having gestational diabetes or giving birth to a baby weighing more than 9 pounds.
 Having polycystic ovary syndrome.
 Having a history of heart disease or stroke.
 Being a smoker.

Risk factors for gestational diabetes include:

 Family history (parent or sibling) of prediabetes or Type 2 diabetes.

 Being African-American, Hispanic, Native American or Asian-American.
 Being overweight before your pregnancy.
 Being over 25 years of age.

SYMPTOMS AND CAUSES

What causes diabetes?

The cause of diabetes, regardless of the type, is having too much glucose circulating in your
bloodstream. However, the reason why your blood glucose levels are high differs depending
on the type of diabetes.

 Causes of Type 1 diabetes: This is an immune system disease. Your body attacks and
destroys insulin-producing cells in your pancreas. Without insulin to allow glucose to
enter your cells, glucose builds up in your bloodstream. Genes may also play a role in
some patients. Also, a virus may trigger the immune system attack.
 Cause of Type 2 diabetes and prediabetes: Your body’s cells don't allow insulin to
work as it should to let glucose into its cells. Your body's cells have become resistant
to insulin. Your pancreas can’t keep up and make enough insulin to overcome this
resistance. Glucose levels rise in your bloodstream.
 Gestational diabetes: Hormones produced by the placenta during your pregnancy
make your body’s cells more resistant to insulin. Your pancreas can’t make enough
insulin to overcome this resistance. Too much glucose remains in your bloodstream.

What are the symptoms of diabetes?

Symptoms of diabetes include:

 Increased thirst.
 Weak, tired feeling.
 Blurred vision.
 Numbness or tingling in the hands or feet.
 Slow-healing sores or cuts.
 Unplanned weight loss.
 Frequent urination.
 Frequent unexplained infections.
 Dry mouth.
Other symptoms

 In women: Dry and itchy skin, and frequent yeast infections or urinary tract

infections.
 In men: Decreased sex drive, erectile dysfunction, decreased muscle strength.

Type 1 diabetes symptoms: Symptoms can develop quickly – over a few weeks or months.
Symptoms begin when you’re young – as a child, teen or young adult. Additional symptoms
include nausea, vomiting or stomach pains and yeast infections or urinary tract infections.

Type 2 diabetes and prediabetes symptoms: You may not have any symptoms at all or may
not notice them since they develop slowly over several years. Symptoms usually begin to
develop when you’re an adult, but prediabetes and Type 2 diabetes is on the rise in all age
groups.

Gestational diabetes: You typically will not notice symptoms. Your obstetrician will test you
for gestational diabetes between 24 and 28 weeks of your pregnancy.

What are the complications of diabetes?

If your blood glucose level remains high over a long period of time, your body’s tissues and
organs can be seriously damaged. Some complications can be life-threatening over time.

Complications include:

 Cardiovascular issues including coronary artery disease, chest pain, heart

attack, stroke, high blood pressure, high cholesterol, atherosclerosis (narrowing of
the arteries).
 Nerve damage (neuropathy) that causes numbing and tingling that starts at toes or
fingers then spreads.
 Kidney damage (nephropathy) that can lead to kidney failure or the need
for dialysis or transplant.
 Eye damage (retinopathy) that can lead to blindness; cataracts, glaucoma.
 Foot damage including nerve damage, poor blood flow and poor healing of cuts and
sores.
 Skin infections.
 Erectile dysfunction.
 Hearing loss.
 Depression.
 Dementia.
 Dental problems.

Complications of gestational diabetes:

In the mother: Preeclampsia (high blood pressure, excess protein in urine, leg/feet

swelling), risk of gestational diabetes during future pregnancies and risk of diabetes later in
life.
In the newborn: Higher-than-normal birth weight, low blood sugar (hypoglycemia), higher
risk of developing Type 2 diabetes over time and death shortly after birth.

How is diabetes diagnosed?

Diabetes is diagnosed and managed by checking your glucose level in a blood test. There are
three tests that can measure your blood glucose level: fasting glucose test, random glucose
test and A1c test.

 Fasting plasma glucose test: This test is best done in the morning after an eight hour
fast (nothing to eat or drink except sips of water).
 Random plasma glucose test: This test can be done any time without the need to
fast.
 A1c test: This test, also called HbA1C or glycated hemoglobin test, provides your
average blood glucose level over the past two to three months. This test measures
the amount of glucose attached to hemoglobin, the protein in your red blood cells
that carries oxygen. You don’t need to fast before this test.
 Oral glucose tolerance test: In this test, blood glucose level is first measured after an
overnight fast. Then you drink a sugary drink. Your blood glucose level is then
checked at hours one, two and three.

5 Yoga Poses for Constipation

Here are some Yoga exercises for Constipation relief which, if practiced regularly, can set
infrequent bowel movements to normal.
1)Mayurasana (Peacock Pose)
Improve digestion
Destroy effects of unwholesome food.
Increase intra-abdominal pressure
Reduce spleen and liver enlargements
2) Ardha-Matsyendrasana (Sitting Half Spinal Twist Pose) Stimulate the pancreas, liver,
spleen, kidneys, stomach, and ascending and descending colons
3) Halasana (Plough Pose) This posture provides comfort to the liver and intestine
Increases blood circulation in the pelvic area and boosts digestion
4) Pavanmuktasana (Wind-Relieving Pose) Releases gas
Relieves acid reflux
Cures disorders like dyspepsia
5) Baddha Konasana (Butterfly Pose) Relieves gas, bloating, cramping
Reduces stress
Different types of memory process
Memory is the ability to take in information, encode it, store it, and retrieve it at a later
time. Memory is the ability to take in information, store it, and recall it at a later time. In
psychology, memory is broken into three stages: encoding, storage, and retrieval.
The Memory Process

1. Encoding (or registration): the process of receiving, processing, and combining

information. Encoding allows information from the outside world to reach our senses
in the forms of chemical and physical stimuli. In this first stage we must change the
information so that we may put the memory into the encoding process.
2. Storage: the creation of a permanent record of the encoded information. Storage is
the second memory stage or process in which we maintain information over periods
of time.
3. Retrieval (or recall, or recognition): the calling back of stored information in response
to some cue for use in a process or activity. The third process is the retrieval of
information that we have stored. We must locate it and return it to our
consciousness. Some retrieval attempts may be effortless due to the type of
information.

Problems can occur at any stage of the process, leading to anything from forgetfulness to
amnesia. Distraction can prevent us from encoding information initially; information might
not be stored properly, or might not move from short-term to long-term storage; and/or we
might not be able to retrieve the information once it’s stored.

Types of Memory

Sensory Memory

Sensory memory allows individuals to retain impressions of sensory information after the
original stimulus has ceased. One of the most common examples of sensory memory is fast-
moving lights in darkness: if you’ve ever lit a sparkler on the Fourth of July or watched traffic
rush by at night, the light appears to leave a trail. This is because of “iconic memory,” the
visual sensory store. Two other types of sensory memory have been extensively studied:
echoic memory (the auditory sensory store) and haptic memory (the tactile sensory store).
Sensory memory is not involved in higher cognitive functions like short- and long-term
memory; it is not consciously controlled. The role of sensory memory is to provide a detailed
representation of our entire sensory experience for which relevant pieces of information are
extracted by short-term memory and processed by working memory.

Short-Term Memory

Short-term memory is also known as working memory. It holds only a few items (research
shows a range of 7 +/- 2 items) and only lasts for about 20 seconds. However, items can be
moved from short-term memory to long-term memory via processes like rehearsal. An
example of rehearsal is when someone gives you a phone number verbally and you say it to
yourself repeatedly until you can write it down. If someone interrupts your rehearsal by
asking a question, you can easily forget the number, since it is only being held in your short-
term memory.
Long-Term Memory

Long-term memories are all the memories we hold for periods of time longer than a few
seconds; long-term memory encompasses everything from what we learned in first grade to
our old addresses to what we wore to work yesterday. Long-term memory has an incredibly
vast storage capacity, and some memories can last from the time they are created until we
die.

Long-term Memory
We store a vast majority of our memories in our long-term memory. Any memory we can
still recall after 30 seconds could classify as long-term memory. These memories range in
significance—from recalling the name of a friendly face at your favorite coffee shop to
important bits of information like a close friend’s birthday or your home address.

There is no limit to how much our long-term memory can hold and for how long. We can
further split long-term memory into two main categories: explicit and implicit long-term
memory.

Explicit Long-term Memory 

Explicit long-term memories are memories we consciously and deliberately took time to
form and recall. Explicit memory holds information such as your best friend’s birthday or
your phone number. It often includes major milestones in your life, such as childhood
events, graduation dates, or academic work you learned in school.

In general, explicit memories can be episodic or semantic. Episodic memories are formed
from particular episodes in your life (for instance, the first time you rode a bike or your first
day at school).

Semantic memories are general facts and bits of information you absorbed over the years.
For instance, when you recall a random fact while filling in a crossword puzzle, you pull that
memory from your semantic memory.

Implicit Long-term Memory 

We are not as deliberate with forming implicit memories as we are with explicit ones.
Implicit memories form unconsciously and might affect the way a person thinks and
behaves. Implicit memory often comes into play when we are learning motor skills like
walking or riding a bike. If you learned how to ride a bike when you were 10 and only ever
pick it up again when you are 20, implicit memory helps you remember how to ride it. 

Yoga and Personality Development

Yogic practices are found effective for development of all dimensions of personality. Let us
talk about the yogic practices that influences development of different dimensions of
personality.
Yoga and Physical Dimension of Personality: Physical dimension is related to our body. It
means that all organs and systems of our body should be properly developed and function.
It implies a healthy body without any disease. Yogic practices like asana, pranayama, and
bandha play a beneficial role in physical development of children. There is a series of asanas
and pranayamas which help to improve the functioning of the body.

Yoga and Emotional Dimension of Personality: Yogic practices are effective for
development of emotional dimension related to our feelings, attitudes and emotions. There
are two kinds of emotions : positive and negative. For example love, kindness are positive
emotions, while anger and fear (exam phobia) are negative emotions. Similarly, our feelings
and attitudes may be positive and negative. For emotional development, positive feelings,
attitudes and emotions should be developed and negative ones should be controlled, as the
negative attitudes and emotions work as a mental block for the development of personality.
Yoga plays a critical role in development of positive emotions. It brings emotional stability. It
helps to control negative emotions. Yogic practices such as yama, niyama, asana,
pranayama, pratyahara and meditation help in emotional management. For example, the
principle of non-violence will protect us from negative emotions and develop positive
feelings of love and kindness. Similarly, other principles of yama and niyama will help to
develop positive emotions and attitudes in our personal and social life and therefore help in
the management of emotions.

Yoga and Intellectual Dimension of Personality: Intellectual development is related to the

development of our mental abilities and processes such as critical thinking, memory,
perception, decision making, imagination, creativity, etc. Development of this dimension is
very important as it enables us to learn new things and acquire knowledge and skills. Yogic
practices such as asana, pranayama, dharana, dhyana (meditation) help to develop
concentration, memory and thereby help in intellectual development

Yoga and Social Dimension of Personality: Primary socialisation, probably the most
important aspect of the personality development takes place during infancy, usually within
the family. By responding to the approval and disapproval of parents and grandparents and
imitating their examples, the child learns the language and many of the basic behaviour
patterns of her/his society. The process of socialisation is not limited to childhood, but
continues throughout life and teach the growing child and adolescent about the norms and
rules of the society in which she/he lives . Some key elements of this process include respect
for others, listening carefully to other persons, being interested in them, and voicing your
thoughts and feelings politely, honestly and clearly so that you can be easily heard and
understood. Principles of yama include these key elements and are very important as these
help us in the betterment of our relationships with our friends, parents, teachers and
others.

Yoga and Spiritual Dimension of Personality: This dimension is related to the development
of values. It is also concerned with self-actualisation which is related to recognising one’s
potential and developing them to the maximum. Proper development of this dimension
helps the person to realise one’s true identity. For spiritual development, yama, niyama,
pratyahara and dhyana (meditation) are helpful. Yama and niyama help to develop our
moral values while pranayama, and meditation help us to realise our true self. Introspection
is very effective for the development of ‘self

Sigmund Freud's Psychoanalytic Theory

Sigmund Freud was the creator of psychoanalysis, a treatment for mental illness, and the
developer of human behavior theories. Sigmund Freud's Psychoanalytic Theory states that
human personalities evolve through a series of phases: the Id, the Ego, and the Superego.
According to Freud, these phases are developed by the unconscious mind's inner struggles;
he theorized that there are three levels of consciousness: consciousness, preconsciousness,
and unconsciousness. He believed these three levels also influenced the Id, the Ego, and the
Superego. Most of his research was based on his observations in the field of hysteria, now
called post-traumatic stress syndrome.

Freud's Psychoanalytic Theory of Personality

Sigmund Freud's Psychoanalytic Theory of Personality states that there are three separate
aspects of human personality that work together to form its substance: the Id, the Ego, and
the Superego. These Freudian personality types form the basis of human thoughts and
emotions, beginning in the mind and emerging through psychoanalytic therapy and drawing
on the patient's expression of past experiences that may have been repressed. Freud's
process of delving into the minds of his patients included such techniques
as inkblots, dream analysis, free association, and parapraxes, also known as Freudian Slips.

The Mind

Freud believed that a person's ego operates in three states of the

mind: conscious, presconscious, and unconscious. The conscious consists of the meager
amount of mental activity of which humans are aware. The preconscious is made up of
things we could be aware of if we made the effort. The unconscious is comprised of things
we are not aware of and do not have the capability to become so.
Freud's model of the mind as an iceberg places the conscious at the iceberg's tip; it includes
the thoughts and events that are our current focus. The preconscious consists of everything
we can recover from our memories; it is the level below the conscious. Below that lies the
unconscious, where everything we can never be aware of is stored: memories, instincts, and
a variety of fears

The Id

The Id is the part of the human mind that contains all of the human mind's psychic energy,
forming the personality's main component and residing in the human mind since birth. The
Id is completely unconscious, based on the drive to survive, and encompasses all of a
person's behaviors, both primitive and instinctive. An infant and its refusal to quiet until its
needs are met, particularly hunger or thirst, is a solid example of the Id, its derivation from
the pleasure principle, and its impact on daily life.
The id, the most primitive of the three structures, is concerned with instant gratification of
basic physical needs and urges. It operates entirely unconsciously (outside of conscious
thought). For example, if your id walked past a stranger eating ice cream, it would most
likely take the ice cream for itself. It doesn’t know, or care, that it is rude to take something
belonging to someone else; it would care only that you wanted the ice cream.

The Ego

According to Freud, the Ego is derived from the Id and bears the responsibility of providing
the mind's ability to cope with reality. The Ego's operation is based on the reality principle,
which attempts to quench the Id's desires in realistic ways by weighing both the pros and
cons of impulses before deciding to either satisfy or discard them. The Ego also
contains defense mechanisms, which are ways that it safeguards the mind from anxiety.
The Ego might present itself while a person is sick and in the hospital. The patient might
want to go home, believing there is nothing wrong, so the Ego would decide that the patient
should remain in the hospital to get well instead of leaving and prolonging the illness.
In contrast to the instinctual id and the moral superego, the ego is the rational, pragmatic
part of our personality. It is less primitive than the id and is partly conscious and partly
unconscious. It’s what Freud considered to be the “self,” and its job is to balance the
demands of the id and superego in the practical context of reality. So, if you walked past the
stranger with ice cream one more time, your ego would mediate the conflict between your
id (“I want that ice cream right now”) and superego (“It’s wrong to take someone else’s ice
cream”) and decide to go buy your own ice cream. While this may mean you have to wait 10
more minutes, which would frustrate your id, your ego decides to make that sacrifice as part
of the compromise– satisfying your desire for ice cream while also avoiding an unpleasant
social situation and potential feelings of shame.

Freud believed that the id, ego, and superego are in constant conflict and that adult
personality and behavior are rooted in the results of these internal struggles throughout
childhood. He believed that a person who has a strong ego has a healthy personality and
that imbalances in this system can lead to neurosis (what we now think of as anxiety and
depression) and unhealthy behaviors.

The Superego

Emerging at five years of age, the Superego a person's sense of right and wrong as learned
from parents and society. It contains two parts: the conscience and the ego ideal. The
conscience contains thoughts of unacceptable behavior, possible punishments, and guilty
feelings. The ego ideal is made up of the behavioral standards that the ego aims to exhibit.
The ego acts as a suppressant for those behaviors, attempting to civilize human thoughts
and actions. If a person is in a hurry and is tempted to drive through a red light, the
Superego would work to influence that person to stop by reminding them of the potential
for an accident by disobeying the traffic light's command to stop

The superego is concerned with social rules and morals—similar to what many people call
their ” conscience ” or their “moral compass.” It develops as a child learns what their culture
considers right and wrong. If your superego walked past the same stranger, it would not
take their ice cream because it would know that that would be rude. However, if both your
id and your superego were involved, and your id was strong enough to override your
superego’s concern, you would still take the ice cream, but afterward you would most likely
feel guilt and shame over your actions.

Psychosexual stages

 Oral Stage – The first stage is the oral stage. An infant is in this stage from birth to
eighteen months of age. The main focus in the oral stage is pleasure-seeking through
the infant's mouth. During this stage, the need for tasting and sucking becomes
prominent in producing pleasure. Oral stimulation is crucial during this stage; if the
infant's needs are not met during this time frame he or she will be fixated in the oral
stage. Fixation in this stage can lead to adult habits such as thumb-sucking, smoking,
over-eating, and nail-biting. Personality traits can also develop during adulthood that is
linked to oral fixation; these traits can include optimism and independence or pessimism
and hostility.
 Anal Stage – The second stage is the anal stage which lasts from eighteen months to
three years of age. During this stage, the infant's pleasure-seeking centers are located in
the bowels and bladder. Parents stress toilet training and bowel control during this time
period. Fixation in the anal stage can lead to anal-retention or anal-expulsion. Anal
retentive characteristics include being overly neat, precise, and orderly while being anal
expulsive involves being disorganized, messy, and destructive.
 Phallic Stage – The third stage is the phallic stage. It begins at the age of three and
continues until the age of six. Now sensitivity becomes concentrated in the genitals and
masturbation (in both sexes) becomes a new source of pleasure. The child becomes
aware of anatomical sex differences, which sets in motion the conflict of jealousy and
fear which Freud called the Oedipus complex (in boys). Later the Freud scholars added
Electra complex (in girls).
 Latency Stage – The fourth stage is the latency stage which begins at the age of six and
continues until the age of eleven. During this stage there is no pleasure-seeking region
of the body; instead, all sexual feelings are repressed. Thus, children are able to develop
social skills and find comfort through peer and family interaction.
 Genital Stage – The final stage of psychosexual development is the genital stage. This
stage starts from eleven onwards, lasts through puberty, and ends when one reaches
adulthood at the age of eighteen. The onset of puberty reflects strong interest from one
person to another of the opposite sex. If one does not experience fixation in any of the
psychosexual stages, once he or she has reached the genital stage, he or she will grow
into a well-balanced human being.

Piaget's Theory of Cognitive Development

Piaget was born in Switzerland in the late 1800s and was a precocious student, publishing
his first scientific paper when he was just 11 years old. His early exposure to the intellectual
development of children came when he worked as an assistant to Alfred Binet and
Theodore Simon as they worked to standardize their famous IQ test.

The Sensorimotor Stage

During this earliest stage of cognitive development, infants and toddlers acquire knowledge
through sensory experiences and manipulating objects. A child's entire experience at the
earliest period of this stage occurs through basic reflexes, senses, and motor responses.

Birth to 2 Years

Major characteristics and developmental changes during this stage:

 Know the world through movements and sensations

 Learn about the world through basic actions such as sucking, grasping, looking, and
listening
 Learn that things continue to exist even when they cannot be seen (object
permanence)
 Realize that they are separate beings from the people and objects around them
 Realize that their actions can cause things to happen in the world around them

During the sensorimotor stage, children go through a period of dramatic growth and
learning. As kids interact with their environment, they continually make new discoveries
about how the world works.

The cognitive development that occurs during this period takes place over a relatively short
time and involves a great deal of growth. Children not only learn how to perform physical
actions such as crawling and walking; they also learn a great deal about language from the
people with whom they interact. Piaget also broke this stage down into substages. Early
representational thought emerges during the final part of the sensorimotor stage.

The Preoperational Stage

The foundations of language development may have been laid during the previous stage,
but the emergence of language is one of the major hallmarks of the preoperational stage of
development.3

2 to 7 Years

Major characteristics and developmental changes during this stage:

 Begin to think symbolically and learn to use words and pictures to represent objects
 Tend to be egocentric and struggle to see things from the perspective of others
 Getting better with language and thinking, but still tend to think in very concrete
terms

At this stage, kids learn through pretend play but still struggle with logic and taking the point
of view of other people. They also often struggle with understanding the idea of constancy.

Children become much more skilled at pretend play during this stage of development, yet
they continue to think very concretely about the world around them. 
For example, a researcher might take a lump of clay, divide it into two equal pieces, and
then give a child the choice between two pieces of clay to play with. One piece of clay is
rolled into a compact ball while the other is smashed into a flat pancake shape. Because the
flat shape looks larger, the preoperational child will likely choose that piece, even though
the two pieces are exactly the same size.

The Concrete Operational Stage

While children are still very concrete and literal in their thinking at this point in
development, they become much more adept at using logic.2 The egocentrism of the
previous stage begins to disappear as kids become better at thinking about how other
people might view a situation.

7 to 11 Years

Major characteristics and developmental changes during this stage:

 Begin to think logically about concrete events

 Begin to understand the concept of conservation; that the amount of liquid in a
short, wide cup is equal to that in a tall, skinny glass, for example
 Thinking becomes more logical and organized, but still very concrete
 Begin using inductive logic, or reasoning from specific information to a general
principle

While thinking becomes much more logical during the concrete operational state, it can also
be very rigid. Kids at this point in development tend to struggle with abstract and
hypothetical concepts.

During this stage, children also become less egocentric and begin to think about how other
people might think and feel. Kids in the concrete operational stage also begin to understand
that their thoughts are unique to them and that not everyone else necessarily shares their
thoughts, feelings, and opinions.

The Formal Operational Stage

The final stage of Piaget's theory involves an increase in logic, the ability to use deductive
reasoning, and an understanding of abstract ideas.3 At this point, adolescents and young
adults become capable of seeing multiple potential solutions to problems and think more
scientifically about the world around them.

Age 12 and Up

Major characteristics and developmental changes during this time:

 Begins to think abstractly and reason about hypothetical problems

 Begins to think more about moral, philosophical, ethical, social, and political issues
that require theoretical and abstract reasoning
 Begins to use deductive logic, or reasoning from a general principle to specific
information
The ability to thinking about abstract ideas and situations is the key hallmark of the formal
operational stage of cognitive development. The ability to systematically plan for the future
and reason about hypothetical situations are also critical abilities that emerge during this
stage