Posts Tagged ‘pranayama’

By Paul Jerard, E-RYT 500

Yoga is a science of life. The quality of our lives is improved through Yoga practice. With that said, a Yogi is one who pursues a path of harmony, tolerance, peace, compassion, loving kindness, and the cultivation of positive energy. The path less traveled is indeed a difficult one.

It is easy to be swept up in the moment. The news media indicates these are the worst of times. Yet, it must be realized that bad news has never traveled faster than it does today. In an instant, we can become “Chicken Little.” Imagine being hit on the head with an acorn and believing that the sky is falling.

As children, we might laugh at this fable; but as adults, we easily “buy in” to bad news. Some adults wear bad news on their faces, and they envision life as a daily struggle, complete with traps and pitfalls around every corner. While it is true that we should be cautious in our actions, it is also true that we cannot sit down and enjoy a steady drone of sad events.

Most of us have come to the realization that the cultivation of positive energy is essential to having the best quality life. In Yoga, we cultivate vital energy through pranayama (Yogic breathing techniques). This is an excellent way to gather and store positive energy, as well.

Yet, the cultivation and storage of positive energy, within the mind, requires some additional techniques. One method is to focus on where you are and where you want to go. This may sound easy, but some Gurus will tell you this is their key to attainment.

One point you should not focus on is the one that will cloud your judgment. This will usually cause you to take your eyes off your objective. Our objectives should be realistic, and we should not place extreme pressure on ourselves to accomplish goals. All of the little things in life should be appreciated.

As an example of this: Attaining positive feelings requires quite a bit of mental focus, while attaining Samadhi is unusual. This does not mean that attaining Samadhi is impossible, but transcending into an advanced state of consciousness requires guidance, focus, study, and work.

Why should we make the journey into a competitive race? It’s human to want everything right now, but it is not realistic. Positive energy is abundant, and it is easy to cultivate it if we stop to enjoy our lives and appreciate those around us.

Copyright 2009 – Paul Jerard / Aura Publications

FREE Yoga Report. FREE Yoga Newsletter. FREE Yoga Videos. Free Podcasts. Bonus: Free Yoga e-Book, “Yoga in Practice.”

Yoga Teacher Training

FREE CONTENT: If you are a Yoga Teacher, Yoga studio, blogger, e-zine, or website publisher, and are in need of quality content, please feel free to use my blog entries (articles). Please be sure to reprint each article, as is, including the resource box above. Namaste, Paul

Written Dr. Rita Khanna

INTRODUCTION

There are many paths of yoga for attaining clarity of mind. Raja Yoga is one of the paths that focuses on meditation and contemplation. Raja means king, and king is always in a state of enlightenment. The pursha (Man), or the king, is always hidden by the workings of the mind. It is avidya which conceals our pursha, and many of us are unaware of its existence. When this process is reversed, and mind becomes master of the senses, we find clarity of the mind and our pursha takes its rightful place. In the yoga sutra, it says that when there is no more restlessness in the mind, pursha will unfold and see. That is Raja Yoga.

THE YOGA SUTRA

The Yoga Sutras are built on a foundation of Samkhya philosophy and the Bhagavad Gita. There are 196 sutras (verses) – short aphorisms. Each sutra is presented in the Devanagari script, with a transliteration of Sanskrit, a transliteration in italics, and a commentary. The sutras of Patanjali are presented in 4 chapters. Chapter I (51 sutras) is known as Samadhipada. It gives us the famous definition of yoga and describes our state of mind in yoga and non-yoga. Chapter II (55 sutras), known as Sadhanapada, presents yoga as practice. III (56 sutras), known as Vibhutipada, discusses the results that those who practice yoga can achieve and also discusses the dangers of these changes. Chapter IV (34 sutras), known as Kaivalyapada, concerns the libration to which yoga can lead.

AUTHORS OF YOGA SUTRA

Yajnavalkya Smriti, dating back to some time between the second and fourth centuries, is the oldest texts that talk about pranayama, asana, and especially, kundalini. This text mentions that Brahma (Hiranyagarbha), the creator of the world, created Yoga. Therefore, the world and yoga came into existence together. This complete yogic science was not fully refined and was not into a definite system. It is Patanjali Maharishi, who formulated this science into a definite system under the name of Ashtanga Yoga or Raja Yoga. Here Patanjali describes the concept of Isvara (God). Ishvara is complete, perfect, and boundlessly glorious. He is a distinct Pursha, compared to human beings. God alone is recognized by the Pranava-aum. Aum is a Universal Sound and seeds from which all words and languages spring. The sacred syllable, Aum, is chanted while meditating and performing breathing exercises.

OTHER AUTHORS

There are various other authors, who have written commentaries on yoga, in various centuries. Vyasa’s Bhasya in the fifth century, Shankaracharys’s Vivrana, Vachaspati Mishra’s Tattvaisaradi, in the ninth century, a great king Bhojadeva’s Rajamartanda, around the tenth century, and Vijananabiksu’s Yogavarttika in the sixteenth century.

PATANJALI’S FOUR CHAPTERS

Chapter 1:  Samadhipada

Samadhipada (the chapter on Samadhi) defines yoga and its characteristics; it discusses the problems encountered in reaching the state of yoga and the ways in which these problems can be handled.

Chapter 2:  Sadhanapadah

It describes the qualities necessary to change the mind effectively, and gradually, from a state of distraction to one of attention. It also describes why these qualities are important and what the practice of these entails. In this chapter, Patanjali describes the first five components of yoga. They are yama, niyama, asana, pranayama, and pratyahara.

Chapter 3:  Vibhutipadah

In Vibhutipadah, Patanjali describes the capacity of the mind, which through the various practices, described in the earlier two chapters, can achieve a state = free from distractions. In this chapter, Patanjali describes the sixth, seventh, and eighth components of yoga. They are dharana, dhyana, and samadhi.

Chapter 4:  Kaivalyapadah

In this final chapter, Patanjali presents the possibilities for a person with a highly refined mind. It explains how the mind is constructed, and how the primal building blocks of the mind resolve back into their cause – allowing final liberation.

BODY, MIND and SOUL

Chitta (the consciousness), buddhi (intelligence), ahamkara (ego or’ I’ consciousness), and manas (mind).

Three gunas (qualities)

Sattva (illumination), rajas (vibrancy), tamas (inertia)

These three gunas rule over the manas, buddhi, and ahamkara.

Five gross elements and their subtle elements

Earth, water, fire, air, and ether

Subtle elements

Smell (gandha), taste (rasa), shape (rupa), touch (sparsha), and sound (sabsha)

Out of five elements of our body, three elements ap (water), tej (fire) & vayu (air), and their qualities, play a role for life to function. These three elements, and their energies, create tridosha, sapta dhatu-s, and trimal.

Three humours of the body are:

1. Tridosha

Vata (wind), pitta (bile), kapha (phlegm)

2. sapta dhatu-s (seven ingredients)

Rasa (chyle), rakta (blood), mamsa (muscles), meda (fat), asthi (bones), majja (bone marrow), and sukra (semen)

3. Trimal (wastage of the body)

Sveda (sweat), purisa (faeces), mutra (urine)

The three humours of the body play a major role in the function and balance of the metabolic process.

Five vayus

Prana, apana, vyana, udana, and samana

Five upvayus

Naga, kurma, krkara, devadatta, and dhanamjaya

Five vayus, and five upavayus, activate and metabolise, the various systems in the body, as well as generate new energy.

Systems

Cellular, skeletal, muscular, digestive, circulatory, respiratory, nervous, excretory, reproductive, and glandular

The functions of theses systems, and their effects, leave their impressions on the mind and its activities to a great extent.

Five senses of perception

Eyes (seeing), ears (hearing), nose (smelling), tongue (tasting) & skin (touching).

The five organs of action

Hands (holding), legs (walking), mouth (talking), genitals (reproducing), and excretory (excreting)

Seven kosha (sheaths)

Annamaya (physical), pranayama (physiological), manomaya (psychological ), vijnanamaya (intellectual), cittamaya (consciousness), anadamaya (the body of joy), antahkarana / dharmendriya (conscience)

Antahkarana / dharmendriya links one to Aatmamaya (Self).

It shows us that a human being is made up of body, mind, and soul.

THE EIGHT LIMBS OF RAJA YOGA

Raja Yoga is based on the eight limbs of Yoga, which was discussed in the Maharshi Patanjali‘s Yoga Sutra. They are yama, niyama, asna, pranayama, pratyahara, dharana, dhyana, and samadhi.

The five yamas

The principles of yama are ahimsa (non violence), satya (truthfulness), asteya (non-greediness), brahmacrya (chasity or continence), and aparigraha (non possesion or desireless).

These principles of yama remind us that we are not only individual beings, but also social beings. Its code of conduct helps one to know how to behave with oneself and with others. As we expect others to behave with us, we need to check whether we behave with others in the same manner. Yama keeps the organs of actions (karmendriyas) clean.

The five niyamas

The principles of niyamas are sauch (cleanliness), santosha (contentment), tapas (austerity) svadhyaya (self-study), and Isvarapranidhana (devotion). The principles of niyama teach us as to how to interact with ourselves. In fact, the principles of yama, and the principles of niyamas, are inter-dependent and inter-woven with each other. We have to adopt these principles for the whole of our lives. Niyama keeps the senses of perception (jnanendriyas) clean.

Effects of yama and niyama

Patanjali mentions that, when the ten principles are firmly established in a person’s character, definite effects will begin to appear, such as absence of danger, effectiveness of speech, the arrival of unsought wealth, vigor of body and mind, understanding of life’s events, clarity of thought, steadiness of attention, control of the senses, great happiness, perfection of body and senses, intuition, and realization of one’s true self.

Asana

In order to develop tolerance in the body and the mind, asanas are introduced. Patanjali defines asana in yoga sutra as sthira sukham asanam. It means the presentation of an asana should be undisturbed, unperturbed, and unruffled at all levels of body, mind, and self. A correct practice of asana, with a pure mind and heart, gives immense benefits. Asanas guide the practitioner to peep inward, and this leads to a state where the dualities between prakriti and pursha come to an end, and Isvara pranidhana begins.

Pranayama

Patanjali defines that pranayama is the regulation of the incoming (svasa) and outgoing (prasvasa) flow of breath. Prana means wind, vital air, and also means will power. Ayama means stretch, expansion, and extension. It means the expansion and extension of life force, and the development of will power, is pranayama. Pranayama has four movements, puraka (inhalation), rechaka (exhalation), and kumbhaka (retention). Kumbhaka is divided into antara kumbhaka (retention after inhalation) and bahya kumbhaka (retention after exhalation). The whole science of pranayama has several varieties and methods, based on these four factors. Pranayama’s ratio is 1:4:2:4. Pranayama purifies and cleanses the mind and citta. Asana and pranayama prepare the body and mind for Pratyahara, Dharana, Dhyana, and Samadhi.

Pratyahara

Pratyhara evolves from pranayama. Pratyhara helps the mind to acquire knowledge of the self. It is a threshold between the first four and the last three aspects of ashtanga yoga. Though it is latent in the first four aspects, its study gets intensified in the last three aspects of yoga- dharana, dhyana, and Samadhi. As the mind always likes to go out towards pleasurable temptations, yama, niyama, asana, and pranayama, make the mind follow pratyahara; hence, the root of pratyahara is in yama, niyama, asana, and pranayama. Asana, pranayama, and pratyahara,are antaranga sadhana (inner). These are the gates of the yogic world.

Dharana

Fixing the consciousness on one point, or region, is dharana. One can choose a place either inside the body or outside the body. Inside the body – one can concentrate on the navel, the heart, the centre of the brain, the forepart of the nose or the tongue, and outside of the body – on any external object. Vyasa says choose heart, nose, tongue, forehead, etc., because all these parts are outside the body and also inside the body. A long uninterrupted length of time in dharana automatically changes into dhyana.

Dhyana

Dhyana means a steady, continuous flow of attention, directed towards the same point of region. The flow of attention is continuous, uninterrupted, and even. Dhyana is not a mechanical practice but an electrifying practice. The ego and arrogance become humble and then insignificant.

Samadhi

Samadhi means total absorption. This is the state of total bliss (Ananda) – free from all pains and misery. The yogi attains the highest gain of life, and there remains nothing more to be gained or accomplished. This stage is the culmination of Raja Yoga practice. It is a window to the divine experience – the ultimate goal of yoga. As described by Swami Sivananda, this is “The state of consciousness, where Absoluteness is experienced – attended with all-knowledge and joy; Oneness. Here – the mind becomes identified with the object of meditation; the meditator and the meditated, thinker and thought, become one in perfect absorption of the mind.”

The eight limbs of Raja Yoga help us to enter into the regime of the self. To attain this stage, we need two basic requirements to follow. These are Abhyasa (long constant practice) and Vairagya (detachment). When we do abhyasa intensely, vairagya becomes more automatically intense.

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: Courtesy: Dr. Rita Khanna’s Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health and detoxification.

Mobile: + 919849772485

Ph:-91-40-65173344

Email: yogashaastra@gmail.com

Dr. Rita Khanna

Dr. Rita Khanna is a well-known name in the field of Yoga and Naturopathy. She was initiated into this discipline over 25 years ago by world famous Swami Adyatmananda of Sivananda Ashram in Rishikesh(India).

She believes firmly that Yoga is a scientific process, which helps us to lead a healthy and disease-free life. She is also actively involved in practicing alternative medicines like Naturopathy. Over the years, she has been successfully practicing these therapies and providing succour to several chronic and terminally ill patients through Yoga, Diet and Naturopathy. She is also imparting Yoga Teachers Training.

At present, Dr. Rita Khanna is running a Yoga Studio in Secunderabad (Hyderabad, India).

By Dr. Rita Khanna

Pratyahara means withdrawal of the senses. It is derived from two Sanskrit words- Prati and Ahara, where Prati means away or against and Ahara means nourishment.

Pratyahara translates as to withdraw oneself from that which nourishes the senses. This is the fifth limb amongst the eight stages of Patanjali’s Ashtanga Yoga.

 The first four limbs of Yoga are Yama, Niyama, Asana, Pranayama and the last three are Dharna, Dhyana & Samadhi. The mind is controlled & channeled by following the disciplines of Yama and Niyama, while Asana and Pranayama direct and guide the mind to move and know the inner self of the body. Hence the root of Pratyahara is in Yama, Niyama, Asana, and Pranayama.

It means the ethical discipline of Yama and Niyama – Physical and physiological discipline by Asana, and psycho-spiritual reaction, makes the mind ripe to follow Pratyahara. It is built brick by brick through Yama, Niyama, Asana, and Pranayama and is used in Dharna, Dhyana, and Samadhi.

THE INDRIYA (The sense organs)

The senses that are withdrawn in Pratyahara are called, “Indriyas,” and involve both cognition (Jnanendrriyas) and expression (Karmendrriyas). There are ten indriyas or senses. The five cognitive senses, which are called Jnanendriyas, come from the roots Jnana (wisdom) and Indra, who was the God of the ‘sensory’ heaven in Hinduism. They are Shotra (ears), Chakshu (eyes), Grahna (nose), Jivha (tongue), Tvak (skin).

The five means of expression are called Karmendriyas. They are Pada (feet) Pani (hands), Vak (mouth), Payu (rectum), and Upastha (genitals). These ten sense organs receive their instructions and directions by Manas (mind, intellect, memory & ego). The senses are generally turbulent and restless. We have very little control on them. Through the practice of Yama, Niyama, Asana, and Pranayama, the senses become more restrained and at peace.

INDRIYA-PRATYAHARA (Control of the Senses)

Indriya-Pratyahara, or control of the senses, is the most important form of Pratyahara. The question in Pratyahara is what to withdraw first – the senses from the sense object or the mind from the senses. In the normal state of perception, the senses become active first and then the mind follows. Once you are able to withdraw, dissociate, and internalize it, the senses will follow the mind; this is the secret of Pratyahara.

So, the answer of Pratyahara is to first withdraw the mind from the senses and not the withdrawal of the senses from the sense object. It does not happen easily. One has to learn to control them cautiously by attending to their moods, modes, and rectifications. In Pratyahara, we try to put the senses in their proper place, but at the same time, we do not cut them out of our actions entirely.

OCCURING OF PRATYAHARA

In Pratyahara, the senses remain unmoved and uninfluenced. For example, when we are totally absorbed in the breath during Pranayama, Pratyahara occurs quite automatically. The mind is so intensely occupied with the breath that all links between mind, senses, and external objects, that have nothing to do with the breath, are cut off.

The senses are quite capable of responding, but they do not because they have withdrawn or detached. Pratyahara occurs automatically, when we meditate precisely, because the mind is so focused that the senses follow it. A person experiences this state, to a degree, just before going to sleep or upon awakening. When the senses are no longer tied to external sources, the result is restraint, interiorisation, or Pratyahara.

MEANS OF PRATYAHARA

Pratyahara is rather a state that occurs spontaneously. It happens by itself. We cannot make it happen. We can only practice the means by which it might happen. It has been taken both as Abhyasa (practice) and Prakriya (process).

As a practice, Pratyahara is practiced by sitting quietly for some time and trying to withdraw the sensory awareness inside, by maintaining the witnessing attitude. As a Prakriya, or process, it goes on all the time in our daily life – i.e. the witnessing attitude develops and the ego becomes detached and unaffected, even in the midst of activity. When the ego is detached, it does not feel insecure, due to the presence of frustrations, tensions, and conflicts.

Yoga Nidra, Antar mouna, Trataka, and Ajapa Japa are important methods of Pratyahara. In every method, the technique is different but the aim is the same – i.e. to become internalized without the involvement of ‘I’ ness (ego). Learn these above methods from some qualified Yoga instructor and practice them for one hour daily. I am giving details of one of the methods – Trataka.

TRATAKA (The practice of gazing at one point)

Trataka falls into two groups- Pratyahara and Dharana. Pratyahara Trataka is gazing at an external point, such as a candle. Trataka helps to control the dissipation that occurs when we become aware of form.

TECHNIQUE OF TRATAKA

• Sit peacefully with straight spine in front of a candle – in a least lighted room.

• Light the candle and place it on a small bench at a distance of 2 feet from the eyes.

• Now watch the flame of the candle, or the wick of the candle, continuously and steadily.

• When you feel that your eyes are exhausted, close the eyes and try to visualize the flame of the lamp with closed eyes. Try to feel the flame inside you – between your eyebrows.

• When this image disappears, re-open the eyes and again start gazing at the flame tip to re-establish the image in your mind; continue this experiment several times.

• While gazing at the candle, engage your mind with chanting Omkar / Bhramari / watching on the breath.

• Initially gaze for 2-3 minutes. Increase the duration of gazing each time, and do it for a maximum possible duration of about 15-20 minutes; but undue strain should not be taken.

• In ending this exercise, slowly close the eyes and lie down in Shavasana for some time.

• You can freshen up the eyes afterwards by rinsing them carefully, and gently, with cold water.

Once you achieve success in practicing Pratyahara, you reach a stage where new Samskaras and new Vasanas are no longer created. The Yogi is able to put a stop to this process of the creation of additional new Samskaras and Vasanas. The perceived objects do not impinge upon the consciousness any more. The mind becomes gradually transformed into a Yogic mind; an indrawn mind (an Antarmukha Manas). Your mind will be yourself. Instead of your feeling that it is “your” mind, you will feel that you are “yourself” the mind – a medium of the expression of the Atman Itself. A great unlimited joy will take possession of you. That is success in Pratyahara.

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows:

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health.

Mobile: + 919849772485

Ph:-91-40-65173344

Email: yogashaastra@gmail.com

Dr. Rita Khanna

Dr. Rita Khanna is a well-known name in the field of Yoga and Naturopathy. She was initiated into this discipline over 25 years ago by world famous Swami Adyatmananda of Sivananda Ashram in Rishikesh(India).

She believes firmly that Yoga is a scientific process, which helps us to lead a healthy and disease-free life. She is also actively involved in practicing alternative medicines like Naturopathy. Over the years, she has been successfully practicing these therapies and providing succour to several chronic and terminally ill patients through Yoga, Diet and Naturopathy. She is also imparting Yoga Teachers Training.

At present, Dr. Rita Khanna is running a Yoga Studio in Secunderabad (Hyderabad, India).

By Dr. Rita Khanna

“Dahyante dhamayamananam, dhatunam hi yatha malaha, tatha indriyanam dahyante, doshaha pranasga nigra hat.”

By heating gold or silver metal in a cupola, all the slag of the metal could be removed out as a scum; similarly by the practice of Pranayama, one can clear all the toxins in the body.

Sukhpurvaka, or Nadishodhana, Pranayama is the only Pranayama to maintain equilibrium in the catabolic & anabolic processes in the body and for purifying the Nadis (blood vessels). Purification of the Nadis gives firmness and lightness to the complete constitution. By practice of Sukhpurvaka Pranayama, you consciously regulate the flow of the breath. Most of the time, one or the other nostril is more dominant and this disturbs the flow of the energy.

By doing this Pranayama, the mind is used directly to regulate the breath and the energy flow, which is more subtle than the physical breath. All the five systems of our body (the nervous, circu¬latory, respiratory, alimentary, and genito-urinary), work properly, as a result of regular deep breathing. This is the real key to self-regulating your own energy system, whether used for meditation or for improving one’s physical health. It is also an important part of self-healing.

SITTING POSTURE

Sit in any comfortable and balanced sitting posture with the spine, head, and neck straight. The shoulders are fully relaxed, and the weight of the body should be centered over the base of the spine. The pelvic, abdominal, and navel regions are fully expanded and relaxed, which free the diaphragm to move up and down. This balanced sitting posture also allows the chest to expand, so that the lungs can inflate and deflate with the motion of the diaphragm.

PREPARATION

Rest the left hand on the left knee in Gyan Mudra posture. (Join the tip of the index finger to the tip of the thumb, while keeping the other fingers loose). Bring the right palm of the right hand in front of the face. Bend the first two fingers at the root of the thumb inside; use the right thumb for closing the right side of the nostril; and the last two fingers, i.e. ring finger and little finger for closing the left side of the nostril. Do not use the index finger for closing the nostril because the magnetic current from the finger is polluted.

FIRST STEP (Single Nostril)

By closing right: INHALE: left (OM mentally 5 times) EXHALE: left (OM mentally 10 times). The proportion is 1:2. Repeat the exercise 15-20 rounds. Do the same with the other nostril.

By closing left: INHALE: right (OM mentally 5 times) EXHALE: right (OM mentally 10 times). Repeat for 15 to 20 rounds.

This is one round. Do 15 to 20 times. Practice this exercise for 15 days and then slowly increase the proportion to 6 seconds inhalation and 12 seconds exhalation. Do within your capacity and never overdo.

The purpose of inhaling and exhaling, through one nostril, is to correct the flow of the breath. Do not make any sound during inhalation. In exhalation, try to expel as much as possible. It will remove carbon dioxide from the lungs.

SECOND STEP (Single Nostril with Retention)

By closing right: INHALE: left (OM mentally 5 times) HOLD: by closing both the nostrils (OM mentally 5 times) EXHALE: left (OM mentally 10 times). Repeat the exercise 15-20 rounds. Do the same with the other nostril.

By closing left: INHALE: right, (OM mentally 5 times) HOLD: by closing both the nostrils (OM mentally 5 times) EXHALE: right (OM mentally 10 times). Repeat for 15 to 20 rounds.

This is one round. The proportion is 1:1:2. Do 15 to 20 times:

Practice this exercise for 15 days to a month and then slowly increase the proportion to 6 seconds inhalation, 6 retention and 12 seconds exhalation. Do within your capacity and never overdo.

THIRD STEP (Alternate Nostril Breath)

By closing right: INHALE: left (OM mentally 6 times), by closing left: EXHALE: right (OM mentally 12 times), INHALE: right (OM mentally 6 times), EXHALE: left (OM mentally 12 times).

This is one round. Do 15 to 20 rounds. The proportion is 1:2.

Once you are comfortable with this ratio, and then increase to 7 and 14 seconds, and later to 8 and 16 seconds. You should practice this exercise for 2-3 months before increasing to 8 to 16 seconds. These increases must be undertaken slowly. Stay at the old level, until it is effortless, before proceeding to the next step.

FOURTH STEP (Alternate Nostril Breath with Retention)

By closing right: INHALE: left (OM mentally 8 times) HOLD: by closing both the nostrils (OM mentally 8 times), by closing left: EXHALE: right (OM mentally 16 times). This is half round.

Without removing the thumb from the left: INHALE: right (OM mentally 8 times), HOLD: by closing both the nostrils (OM mentally 8 times), by closing right: EXHALE: Left (OM mentally 16 times).

This is one full round. Practice 15-20 rounds daily. The proportion is 1:1:2. The ideal ratio between inhalation, retention, and exhalation should be 1:4:2.

After a month of practice of this Pranayama, gradually lengthen your retention and increase it up to 1:2:2 ratio (8:16:16). The minimum starting proportion is four seconds inhalation, eight seconds retention, and eight seconds exhalation. Beginners are advised to follow 1:2:2 ratios for a few months. When you are able to do 8:16; 16 comfortably, change the ratio to 1:4:2 (8:32:16). It should be eight to twelve months of practice to reach this timing.

Do not try to hurry it.

FIFTH STEP (Full Alternate Breathing with Two Times Retention)

By closing right: INHALE: left (OM mentally 8 times), HOLD: by closing both the nostrils (OM mentally 32 times), by closing left: EXHALE: right, (OM mentally 16 times). HOLD: by closing both the nostrils (OM mentally 16 times). This is half round.

Without removing the thumb from the left: INHALE: right (OM mentally 8 times), HOLD: by closing both the nostrils (OM mentally 32 times), EXHALE: Left (OM mentally 16 times), HOLD: by closing both the nostrils (OM mentally 16 times).

This is one full round. Practice 15-20 rounds daily.

The proportion is 1:4:2:2 (8:32:16:16). The correct ratio between inhalation, retention, and exhalation is 1:4:2:4 (8:32:16:32). Beginners are advised to follow a 1:4:2:2 ratio, for a few months, before taking up the 1:4:2:4 ratio.

Now, your goal is to reach the point where you can comfortably retain your breath for 16: 64: 32: 64. It may take several months or longer to reach this timing. If at any time, during the practice, you notice jerks and tremors in the body, disturbance in the heart beat, or flashes of colored light, then you are increasing the retention ratio too fast, or you have introduced retention before the Nadis were sufficiently purified. If such symptoms keep recurring, then you should immediately curtail the practice and consult an expert teacher. 

As you continue to unfold your inner potentials, through this systematic practice of breath retention, you will feel stronger, healthier, and more balanced. During Kumbhaka, there is an increased blood flow into the brain, and simultaneously, the heat is generated in the nervous system, leaving one feeling light, fresh, and peacefully energetic. Kumbhaka makes the senses and mental leanings introspective, and draws them into depths of the soul, as well as concentrates the mind. By practicing respiration process in this manner, one earns a long span of life.

HOW

Normally, we breathe in and out 15 to 18 times in a minute. If we take the basis of 15 breaths in a minute – one breath would take 4 seconds for both coming in and going out. If we follow the minimum starting proportion, which advocates a ratio of 2 seconds of breathing in, 8 seconds of holding in, 4 seconds of breathing out, and 8 seconds of holding out for 1 breath, it will total up to 22 seconds for 1 breath. With this technique, we will be taking only 3 breaths in a minute, compared to normal 15 to 18 per minute. Thus, we are saving 12 to 15 breaths in a minute and increasing our life span.

SANSKRIT TERMS OF THE BREATH

Breathing in: Puraka, Holding the breath: Kumbhaka, Exhale: Rechaka

Holding of the breath inside: Antar-Kumbhaka

Holding of the breath outside: Bahya-Kumbhaka

POINTS TO BE REMEMBER

• Begin this Pranayama quite slowly and with ease.

• To increase your capacity, by making the period of retention longer than the exhalation, it may take several months or longer. Do not rush.

• Anyone, who is working up to this count of Pranayama, must observe the principles of the right diet, proper exercise, and keep the body and mind clean; also, be temperate in all things.

• You should hold the breath inside as long as you can do it without suffocation.

• Don’t hold the breath in case of Asthma, high Blood Pressure, Heart Problems, and Epilepsy.

• The first, second, and third steps are safe. These can be done by anybody. No side effects.

• While inhaling, feel all the divine qualities, e.g., mercy, love, forgiveness, Shanti, joy, etc., entering into your system, along with the inspired air – and all devilish qualities, such as lust, anger, greed, etc., being thrown out, along with the expired air.

• Repeat OM or Gayatri mentally during Puraka, Kumbhaka, and Rechaka.

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: Courtesy: Dr. Rita Khanna’s Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health.

Mobile: + 919849772485

Ph:-91-40-65173344

Email: yogashaastra@gmail.com

Dr. Rita Khanna

Dr. Rita Khanna is a well-known name in the field of Yoga and Naturopathy. She was initiated into this discipline over 25 years ago by world famous Swami Adyatmananda of Sivananda Ashram in Rishikesh(India).

She believes firmly that Yoga is a scientific process, which helps us to lead a healthy and disease-free life. She is also actively involved in practicing alternative medicines like Naturopathy. Over the years, she has been successfully practicing these therapies and providing succour to several chronic and terminally ill patients through Yoga, Diet and Naturopathy. She is also imparting Yoga Teachers Training.

At present, Dr. Rita Khanna is running a Yoga Studio in Secunderabad (Hyderabad, India).

By Paul Jerard, E-RYT 500

Yoga practice is much more than practicing postures on a mat for a few hours each week. Once the mat is rolled up, we begin to apply the teachings of Yoga to life. Granted, most people will apply the physical mastery, learned from Hatha Yoga, toward other physical activities.

However, the Yogic techniques learned, can also change one’s life on a much larger scale. When you enhance the power of the mind through Yoga practice, you learn to put your dreams to good use. Each of us has a unique description of dreams and dreaming.

Let’s look at dreams while we are awake. We classify this as day dreaming or fantasy. Some of us may classify this as indulging in imaginative thoughts while we are awake. To go further, we may classify hope and aspiration as a form of day dreaming.

Every creation, made by humans, was a result of hope and aspiration. To indulge in imaginative thought is to envision. This exercise may seem worthless to someone who has difficulty concentrating. It may also be worthless to someone who could care less about the subject.

Yoga, in all of its forms, gives each of us the ability to turn an intangible thought into a reality. The initial gateway is the mind and body connection. Whether one is present for Yoga practice in an ashram, or in daily life, we have the ability to concentrate through the use of pranayama (Yogic breathing techniques).

Pranayama is the key to becoming present in life. This is not a complicated formula. On the surface, this may not seem like much, to someone who has never established a mind and body connection. Some people go about life completely unfocused. Some of us have no dreams, hopes, plans, and we take no action to change our direction. Chances are – these people are very unhappy with life because they have no direction and no life purpose.

The next step is to find a life purpose. What are we good at? What do we want to be when we grow up? Why are we here? These questions are asked by children and adults alike, but adults are painfully aware that their time to answer these questions, about the purpose of life, is limited.

Again, Yoga gives you the tools of pranayama, meditation, and self-realization. Once you know where you are going, it is time to stand up, move forward, and take progressive action. The results of your actions will be progress and happiness. There is no guarantee of success in anything, but if we fail to act, we are guaranteed that we will never succeed.

© Copyright 2009 – Paul Jerard / Aura Publications

Yoga Teacher Certification. FREE Yoga Report. FREE Yoga Newsletter. FREE Yoga Videos. Free Podcasts. Bonus: Free Yoga e-Book, “Yoga in Practice.” http://www.yoga-teacher-training.org/

On-Site or Online Yoga Teacher Training Courses

FREE CONTENT: If you are a Yoga Teacher, Yoga studio, blogger, e-zine, or website publisher, and are in need of quality content, please feel free to use my blog entries (articles). Please be sure to reprint each article, as is, including the resource box above. Namaste, Paul

By Paul Jerard, E-RYT 500

Have you noticed a need for a stress management workshop in your local area? Maybe your students have requested one from you or a local business has offered you the opportunity to present a workshop. There is no time like the present to plan one.

After all – Yoga has so many effective techniques to help reduce stress levels, that you should not have any difficulty with postures, Yogic breathing (pranayama), relaxation techniques, or meditation. Yet, what tips can you offer students to carry into their everyday lives?

Every Yoga technique you teach is ineffective, until a student takes his or her practice into daily life. The following are six tips that will help your students reduce their stress levels on the very first day.

1. Wake up a few minutes earlier, with a song of thankfulness in your heart. Thank God for the day, your family, your friends, and your daily activities. Be grateful, even if you have experienced disappointment at times. A positive frame of mind sets the tone for the day.

2. Allow yourself the pleasure of having breakfast at the kitchen table. Be mindful of every moment. If it is possible, enjoy the company of your family at breakfast. Too many families are on the go and never seem to have a chance to share time with each other.

3. If you travel by car, listen to relaxing music or invest in an interesting audio book. It is inevitable that you will see drivers who will cut you off. Therefore, your primary focus should be on the road, but enjoy your commute and take the time to learn, when possible.

4. Take the time to recognize daily stress triggers at work, school, or activities. The process of stress trigger identification process, allows you the opportunity to consider whether it is worth carrying around with you. For example: You meet a rude driver in another car. Do you let it bother you for the rest of the day? You have the option to “drop the ball,” and you do not have to pick it up.

5. Forgive yourself for not being perfect. In Yoga, we often talk about “non-judgment.” The one person we judge the harshest is usually oneself. Do not expect to be a saint. It is always good to aspire toward sainthood, but forgive yourself and forgive others, too.

6. Give any help you can to those in need. You cannot give away everything, but how much do we really need? Be moderate in your lifestyle, and you will see many opportunities to help those around you.

© Copyright 2008 – Paul Jerard / Aura Publications

——————————————–
Yoga for Stress Management
FREE Yoga Report. FREE Yoga Newsletter. FREE Yoga Videos.
Free Podcasts. Bonus: Free Yoga e-Book, “Yoga in Practice.”
——————————————–
On-Site Yoga Training: http://www.aurawellnesscenter.com
——————————————–
FREE CONTENT: If you are a Yoga Teacher, Yoga studio, blogger, e-zine, or website publisher, and are in need of quality content, please feel free to use my blog entries (articles) – Please be sure to reprint each article, as is, including the resource box above. Namaste, Paul
——————————————–

By Paul Jerard, E-RYT 500

Here is a fresh viewpoint about Yoga’s holistic approach toward heart health.

Are you tired of watching commercials about how your “bad diet” causes all of your heart problems? What about people who eat healthy and have heart disease?

These commercials are usually prescription drug advertisements, which profile everyone with heart disease in a negative light. They profile you as negligent, and smother you with guilt, by giving you a solution to all of your problems with a pill.

Let’s face it – there are times, in life, when each of us may have to take a prescription. Pharmaceutical drugs save lives, whether we want to take them or not. Yet, there are adjunct solutions to heart health, and Yoga is one of them.

Yoga has many ways to address your heart health. Most of the Yogic methods address stress, and anxiety, that can damage your heart over time. Many people do not realize the amount of heart damage that stress causes over the long term.

In Yoga, there are healthy vegetarian diet options, which you can adopt for life. Most people will readily admit that vegetarian diets will extend your life and decrease your chances of heart attack. This does not mean that a vegetarian diet insures that you will never have a heart attack.

Sorry, there are no “guarantees by the manufacturer” on your heart. Sometimes, the heart just stops. Your heart runs on electricity, and without it, your heart will stop. Some newborn babies have congenital heart defects. In fact, the heart is a very fragile mechanism.

Yet, what if you eat a vegetarian diet and have a genetic heart defect in your family tree; are you still at risk because of genetics? Unfortunately, heredity can override the positive conditions you place on your heart. Yet, giving up is not an option, if you want to live.

Therefore, a diet with reduced, or no meat, increases your chances of heart health. If you come from a meat-eating culture, this can be difficult, but not impossible. At home, you can substitute veggie dogs, veggie sausage, and veggie burgers, for meat. There are many competing brands these days, and they offer many choices.

Even restaurants offer more vegetarian choices than they did ten years ago. At most local restaurants, you can easily order meals without the meat. Last year, I noticed many new vegetarian choices in the parks at Disney World.

Obviously, keeping your body in motion will help your heart. Yoga asanas and flowing posture sequences will help, but these methods also purge your mind of negative thoughts. With that said, practice any time you have the time.

If you are new to Yoga, please find a local instructor to teach you how to meditate, the intricacies of Yoga Nidra (Yogic sleep), and Pranayama (Yogic breathing). All of the above methods will reduce your risk of heart attack.

© Copyright 2008 – Paul Jerard / Aura Publications

——————————————–
Become a Yoga Instructor
FREE Yoga Report. FREE Yoga Newsletter. FREE Yoga Videos.
Free Podcasts. Bonus: Free Yoga e-Book, “Yoga in Practice.”
——————————————–
On-Site Yoga Training: http://www.aurawellnesscenter.com
——————————————–
FREE CONTENT: If you are a Yoga Teacher, Yoga studio, blogger, e-zine, or website publisher, and are in need of quality content, please feel free to use my blog entries (articles) – Please be sure to reprint each article, as is, including the resource box above. Namaste, Paul
——————————————–