SYSTEM OF ASHTANGA YOGA

Transcription

1 SYSTEM OF ASHTANGA YOGA PHILOSOPHY LIFE STYLE ETHICS CONSCIOUSNESS SAMSKARA SAKSAT KARANAT PURVAJATI JNANAM 1 of 82

2 Through sustained focus and meditation on our patterns, habits and conditioning, we gain knowledge and understanding of our past and how we can change the patterns that aren't serving us to live more freely and fully. 2 of 82

3 INDEX What is Yoga? 04 History of Ashtanga Yoga 06 How to practice Ashtanga Yoga (8 Limbs) 08 Yamas & Niyamas 11 Tristhana (Breath, Bhandas & Drishti) 12 Vinyasa: Like beads on a Mala 16 Pranayama Practices 17 Mantras 19 Introduction Patanjali Yoga Sutras 24 The Sequence; Primary Series 34 Asana Reminder 65 Asana Sanskrit Vocabulary 67 Introduction Bhagavad Gita 69 Application Yamas & Niyamas in Yogic Diet 74 3 of 82

4 WHAT IS YOGA? In India, there are many philosophies ( 6 majors ) like Vedas, Vedanta Upanishad etc.. But Yoga from Patanjali is a separate one; it s a unique philosophy. All Philosophy is about knowledge and discussion, about our true self and our ignorance about it. They tell us that we need to over come our ignorance to connect and know our true self. For example, the Vedanta tells us that we need to control our senses. The problem is that this kind of philosophy does not tell us HOW. It just tells us that we have to calm the mind and focus inside of us to be able to overcome the ignorance about our self. The Yoga Sutras of Patanjali is telling us HOW. This yoga philosophy is subject to practice; YOGABHYASA or ABHYASA SHASTRA. With Practice, you become able to withdraw the mind from external activities and see inside of you. This will bring you into a deep connection with your true self and overcome the ignorance. This ignorance about our true self is the obstacle to reaching Samadhi. Samadhi is a state that is there; it s part of us, it is our true self: our Purusha. However, it is hidden because of all the fluctuations of the mind: Prakriti or Gunas. The Ashtanga system helps us to stop these fluctuations of pain and pleasure that we have to deal with in our daily life. According to Patanjali, in the second sutra, yoga is the cessation of the activities of the citta. This is the goal and why we practice yoga. 4 of 82

5 yogash chitta vritti nirodhah 2 य ग व नर ध २ yogaḥ = yoga citta = all that is mutable in human beings; thoughts. vṛtti = Fluctuations of the mind; mental modification; A vritti alters perception like a misconception. nirodhaḥ = calm the mind to find tranquility; to control our senses. Ashtanga practice is a system that can be done by any practitioner; it is for the common yogi. That is why the system starts with external practices to finally get to more internal practices. Each practice helps us to identify the fluctuations of the mind and ultimately to be able to control them. These practices are described in the 8 limbs, or 8 stage of Ashtanga Yoga. 1-Yamas; 2-Niyamas; 3-Asanas; 4-Pranayama; 5-Pratyahara; 6-Dharana; 7-Dhyana; 8-Samadhi. 5 of 82

6 HISTORY OF ASHTANGA SRI T. KRISHNAMACHARYA THE SOURCE Sri Tirumalai Krishnamacharya was one of India s most respected authorities on the Vedic tradition and Yoga Teachings and practice. T. Krishnamacharya began his academic education at the age of six, at the Parakala Math in Mysore. His father was his first teacher and his subsequent teacher, when his father died, was Sri Babu Bhagwan Das. His desire for knowledge led him to travel widely across India and learn all aspects of the Vedic tradition. Being a master in many Philosophies, Krishnamacharya was offered high scholarships in great institutes of learning around India. Instead, however, he chose to be a Yoga teacher to fulfil the promise he made to his Tibetan Yoga teacher Ram Mohana Brahmacari. Ultimately, he established a school of Yoga in the palace of the Maharajah of Mysore and that is where he started to teach to Pattabhi Jois, BKS Iyengar, to name only a few. With his great knowledge in Yoga and overall Indian Philosophy, he emphasised that the practice of Yoga must be adapted to the individual, and not the individual to Yoga. This was probably one of his most significant contributions in the field of health and healing through Yoga. He died in 1989, at the age of 100. This was a huge loss for Indian community. 6 of 82

7 Sri K. Pattabhi Jois We like to think that our practice today is part of the tradition or lineage passed by guru to students. We also like to think that we practice this way because of this rigid and changeless strong lineage. But the truth is the practice has grown and developed from the original state taught by Krinamacharia to Jois. Each great guru has made some modifications. The sequence as we know it today is the one transmitted by Pattabhi Jois. He is the one who transmitted it to Westerners. Jois obviously kept the idea that the practice must be adapted to the individual and over the years some small changes in the sequence has been done. Now, his grand-son, Sharat, is the only one with the authority to make changes. Sharath's presentation of the Primaries sequence is almost the same as his Grand-father taught and as it's practiced now in Mysore. However, the approach of the breath has changed. Krishnamacharya mentions Kumbhaka (breath retention) within the Asana in his 1934 book Yoga Makaranda but there is no mention of Kumbhaka in Pattabhi Jois' Yoga Mala from the 1950 s. Today we do not practice kumbhaka during the Asanas practice. Also, the breath seems to have been long, slow and full with Pattabhi compared to Sharath who mentions a 2 second inhalation and 2 second exhalation. Pattabhi Jois would mention second inhalation and the same for exhalation. Pattabhi Jois divided Krishnamacharya's original series of Asanas into four series. This it seems corresponds with the 'Syllabus' he passed to his first western students; Nancy and David Williams in 1971**. So the sequence as we know today more or less is approximately 70 years old. Now we know that these fours sequences have also been divided into 6 sequences about 30 years ago to adapt to more western students. These fixed sequences we practice and teach now favour discipline and concentration. It is an excellent tool, something that accompanies us as we develop the other limbs of Ashtanga. **Guruji: A Portrait of Sri K. Pattabhi Jois Through the Eyes of His Students Book by Eddie Stern & Guy Donahaye 7 of 82

8 HOW TO PRACTICE ASHTANGA YOGA The 8 Limbs Patanjali s system of Ashtanga Yoga, is made for the common practitioner and this is the beauty of it. It helps to restrain the fluctuations of the mind and calm the mind through the practice of the 8 limbs. We all know this famous saying of Pattabhi Jois: Practice, Practice, Practice and All is Coming What has been misinterpreted in the West is the importance of all Limbs. Most westerners give too much importance to the Asanas but these are only one Limb in the whole system. The practice starts from the physical; our body. So the first 4 Limbs are an external practice. We start to purify the external and after become more subtle; we then touch the 4 internal Limbs. With a constant and steady practice we overcome impurities of mind and body. Samadhi can happen and you start to see things clearly and your internal light starts to shine. The Body is your temple so you need to keep it very clean from impurities to keep it healthy and at optimum physical and mental capacity. There is no need to go to other temples, the best one is yours. This is where your consciousness resides, your Jhiva (indivudual) God. Externals Limbs 1. Yamas 2. Niyamas 3. Asanas 4. Pranayama (Yamas and Niyamas will be discuss with more details in a special class) Asana आसन Note: Pattabhi Jois had mentioned many times Asanas should be put first in the 8 limbs because of the physical practice. By making a foundation with a daily practice of Asanas the body starts to purify and it becomes easier to apply the Yamas and Niyamas. Asanas are a body purification; helping to give a steadiness and contentment within the body. Patanjali says that Asanas become steady and give you pleasure only by releasing the effort in the state of the Asana. Certainly during the vinyasa movement a certain effort needs to be done but when you get into the Asana, final position, relaxation is necessary. By enjoying the breath and concentrating on the ultimate spirit, relaxation and contentment happen. The primary series is called Yoga Chikitsa and it means Yoga therapy or Yoga for health. 8 of 82

9 Pranayama प र णआय म Praṇayama is made out of two Sanskrit words praṇa प र ण (breath) and ayāma आय म (restraining, extending, stretching). It means controlling consciously your breath. After a steady practice of Asanas, then comes Pranayama. Patanjali says that to define Pranayama, you need 3 things: 1-Puraka (inhalation) 2- Reshaka (exhalation) 3- Kumbaka (retention) You can increase the length of your life by practicing Pranayama; by changing the rhythm of your breath. You can change your breathing system and produce a new one. This is the purpose of Pranayama practice. Lots of energy is generated by the Prana, our life force; it is like food. It can even allow us to refrain from eating by supplying our energy from the practice. Pattabhi Jois was teaching Pranayama only to advanced students because relaxation is necessary during the practice. This said, simple Pranayama can be practiced to calm the mind slowly in consideration of your body s nature (Doshas). *The fruits of the practice of the 4 externals limbs are control of the senses and the mind. You have more detachment with things, less desire for the external material world. Internal Limbs 5. Pratyahara 6. Dharana 7. Dhyana 8. Samadhi Pratyahara प र तआह र Pratyahara is also a combination of two Sanskrit words prati- (the prefix प र त-, "towards") and ahāra (आह र, "bring to or take near ). And Pratya in Sanskrit means opposite. So from this first internal limb, we start to look inward; observation of the senses. Pratyahara marks the transition from the external experience of Yoga to the last three limbs that perfect the inner state, from outside to inside, from the outer sphere of the body to the inner sphere of the spirit. Pratyahara is taking and bringing near your awareness and your thoughts to within. It is a process of withdrawing your thoughts from external objects, things, people, situations. Pratyahara is not consciously closing one's eyes to the sensory world, it is consciously closing one's mind processes to the sensory world. Pratyahara empowers one to stop being controlled by the external world, taking your attention to pursue self-knowledge and experience the freedom innate in your inner world. 9 of 82

10 It helps you to stop chasing impermanent external pleasures and to find a more permanent internal happiness. Dharana ध रण Dharana means concentration. Allowing you to stop your mind and hold it in a proper place or focus. The mind (not sensory organ) is fixed, for example, on a mantra or on your breath. It means being able to concentrate the mind on one-pointed focus, without drifting and without jumping from one thought to another. Dhyana ध य न Dhyana means meditation. The practice of Dhyana supposes that you practice first Pranayama, Pratyahara and Dharana to start to control the mind. With the practice Dhyana blooms and puts you in a state where you can focus the mind on one object. Dhyana is contemplating on whatever Dharana has focused on. If in the sixth Limb of Yoga one focused on a personal deity, Dhyana is its contemplation. Dhyana is integrally related to Dharana, one leads to the other. So once Dharana is stronger, you get to Dhyana. There is no other way than practicing over and over, again and again. Your focus can be on one object for hours. **yoga citta-vṛtti-nirodhaḥ: cessation of the fluctuations of the mind** Yoga Sutras 1.2A good example is to meditate on the sound OM. Putting the mind on the same rhythm or vibration; nothing else exists, time is not even important anymore at this point. Samadhi सम ध Samadhi means "putting together, joining or ONE. ] Samadhi is oneness with the object of meditation. There is no distinction between the meditator, the object of meditation, and the meditation itself. Samadhi is that spiritual state when one's mind is so absorbed in whatever it is contemplating, that the mind loses the sense of its own identity. There is only oneness, Samadhi. 10 of 82

11 YAMAS AND NIYAMAS Yamas य म (5) When you start to practice Ashtanga Yoga, changes in your life style are necessary. By practicing first the external limbs, a new routine starts to establish. The Yamas are the beginning of this practice by giving you a certain social discipline or ethical rules. They are universal purifications. 1. Ahimsa अ ह स : Nonviolence, non-harming other living beings. 2. Satya सत य: truthfulness, non-falsehood. 3. Asteya अस त य: non-stealing. 4. Brahmacharya ब रह मचयर : chastity, marital fidelity or sexual restraint. 5. Aparigraha अप रग रह: non-avarice, non-possessiveness. Niyamas नयम (5) Niyamas are individual practices which include virtuous habits, behaviours and observances. They are individual purifications. 1. Sauca स औच: internal and external purity. Cleanliness of mind, speech and body. 2. Santoṣa सन त स: contentment, acceptance of others, acceptance of one's circumstances as they are in order to get past or change them, optimism for self and everything. 3. Tapa तप: persistence, perseverance, austerity including sacrifices. Creating heat by giving proper exercise to body and mind. 4. Svadhyaya स वध यय: study of Vedas, study of self, self-reflection, introspection of self's thoughts, speeches and actions. 5. Ishvarapraṇidhana इश वरप र नधन: contemplation of the Ishvara (God/Supreme Being, Brahman, True Self, Unchanging Reality). All actions we do are purified when we surrender to it; when you don't do it for your own benefit but for Ishvara. *Reminder: EXTERNAL LIMBS Yamas: Universal purification Niyamas: Individual purification Asanas: External body purification Pranayama: Internal body purification INTERNAL LIMBS Pratyahara: Sense withdrawn Dharana: Concentration Dhyana: Meditation Samadhi: Oneness, Bliss, Union 11 of 82

12 Tristhana yoga chikitsa This means the three places of attention or action: posture, breathing system and looking place. These three are very important for yoga practice, and cover three levels of purification: the body, nervous system and mind. They are always performed in conjunction with each other. ASANAS (Bandhas) BREATHING SYSTEM: UJJAYI BREATH (SOUND BREATHING) DRISHTIS (9) Bandhas: 1. Mula bandha (root lock) 2. Uddhyana bandha (flying up) 3. Jalandara bandha (water pomp lock) With Ujjayi breath, Bandhas, and Drishti, you create the foundation of your practice and the spiritual dimension of Ashtanga Yoga. These 3 are the holy trinity of Ashtanga Yoga System. When movement and breath fuse together, the energy carries the body seemingly effortlessly, and focus moves from the exterior to the interior, then we reach Tristhana. Tristhana is the key to this spiritual side of yoga. Tristhana is the name for the union of breathmovement, bandhas and dristhi. Only when this state is achieved, does the lotus blossom and Ashtanga unfold its petals. Ujjayi breathing is the foundation of vinyasa (breath and movement). The alignment of the body in the Asana is achieved through bandhas. Drishtis complete the trio and builds the bridge to carry the essence of your practice from the yoga mat into your daily life. Yoga is what you don't see. The powerful movements of Ashtanga are only the exterior surface of an internal journey. Behind the strength of the body, is an energy, which is spiritual and which keeps us alive. To achieve access to the spirituality, you must first understand the physical. The body is our temple and in this temple is Atman - God Sri K. Pattabhi Jois 1- USING BANDHAS TO CONTROL ENERGY FROM THE BREATH Like two poles of a battery between which energy flow, bandhas conduct breath through the body, working against the force of gravity and achieving lightness. 12 of 82

13 Bandhas allow energy to flow; this is technically something very subtle. Therefore, physical actions and muscle contraction are only a small part of the bandhas function. Mula and Uddiyana bandhas are the two most important valves in the system of Ashtanga Yoga. Mula Bandha is introduced with the contraction of the pelvic floor muscle. Imagine, that you urgently need to go to toilet but there isn't one around; you are probably already using your Mula Bandha. To strengthen weak pelvic floor muscles, Kegel exercise" recommends that you practice stopping the flow of your urine while using the toilet. Alternatively, contracting the muscle of the front and the rear and then concentrating on achieving a gentle contraction somewhere in the middle, you are now one step closer to Mula Bandha. Activate Mula Bandha at the end of an inhalation, as the exhalation starts. Draw the pelvic floor in and up. You achieve Uddiyana Bandha by gently drawing the stomach inwards. At the end of an exhalation, when the need to inhale begins, imagine a golden thread that is attached two fingers width under the navel that is pulling in and up. From an anatomical point of view, the transverse abdominal muscles will be lightly activated. Mula Bandha is linked to exhalation and Uddiyana Bandha to inhalation. Both Bandhas remain continuously activated throughout the whole practice. Keeping attention on the Bandhas the whole practice is very difficult; first the breath, second the Bandhas and finally the Drishti. These are the 3 things that need to be discovered during a life time practice. You will notice that you have to continuously come back to these points of concentration. With practice, you will remind yourself about the Trishtana again and again; until it becomes a constant companion for your practice. You will find that generally Mula Bandha is exhalation. You will find that Uddiyana Bandha is inhalation. Jalandhara Bandha is the third energetic valve that you can use in Ashtanga Yoga. You can achieve Jalandhara Bandha when you lower the chin a little and uplift the chest. This action redirects the ascending energy in the spinal column in a spiral motion forward. It connects you with the Ether element with the Ajna Chakra in the middle of the head. EXERCISE: FIND YOUR BANDHAS 2- BREATH: UJJAYI - VICTORIOUS BREATH - FREE BREATH - BREATH WITH SOUND The beauty of unifying breath and movement is truly majestic. With the breathing technics of Pranayama, we can open a gateway. The universe is made of energy and everything is Prana ( energy). We are limited in our perception, so most of the time we cannot see energy. The breath links the physical and the energetic universe. By applying the correct breathing technique, you can open the gateway to unlimited energy channels. The correct breathing technique for Ashtanga Yoga is Ujjayi. 13 of 82

14 EXERCISE UJJAYI BREATH METHOD Yogis have been known to melt snow using Ujjayi Breathing This shows us how this breath helps us to warm the body for purification. You will feel heat when first practicing the technique. At first the breath will be loud, but as your practice advances, the energy will become more subtle. A quiet but steady force will develop deep inside you with which you will be able to master virtually impossible physical challenges with ease. It is the breath that provides the necessary prana (energy). Prana is the basis of everything. It can be consciously directed to heal and strengthen the body. The breath becomes the key to health, strength and vitality. Without Prana, there is no Life. Ujjayi breath is referred to as the Victorious Breath that provides the strength required to master every Asana. The absorbed Prana can also be used to facilitate body movement, allowing practitioners with slight builds to seem able to defy gravity and glide through movements almost effortlessly. This breath is also defined like the Free Breath in the same way as the waves from the beach are in a continuous movement. The breath sets the rhythm of the practice. The pace of your breath becomes the pace of the inner ocean. Is your beach a flat, sandy beach where waves subtly fade into eternity, or do sharp cliffs rise from the waves causing the surf to break with a loud roar on barren rocks? Your breath will carry you from one Asana to the next, smoothly like a surfer riding the waves of the ocean. Ujjayi breath is also very valuable from a physiological point of view; Purification Benefits of breathing through your nose: -humidifies the inhaled air, tempers and removes dust particles. -dust particles are removed from the lungs. -using Ujjayi allows you to breathe clean air. -the sound causes the bronchi to vibrate subtly and activates the ciliated epithelium. -very useful for people suffering from chronic obstructive lung conditions and asthma. During normal breathing, the pressure on the bronchi during exhalation is quite modest. Ujjayi breath maintains steady pressure inside the bronchi, even during exhalation. This counteracts the collapsing of the smaller bronchi, allowing the exhalation to be expanded and the amount of residual air in the lungs to be reduced. 3- DRISHTIS The practice of Yoga is all about training the mind; concentration and meditation. In the Ashtanga Method, there is one tool out of the Trishtana method that helps us to train the mind the most intensively. It s called the Drishtis; a point of focus. This means during practice, our eyes are also working and they have to stay open all through the practice. Every Asana has a Drishti; a gazing point that helps to train the mind to be free from distractions of the external world and focus the mind on a single point of attention. By concentrating the mind on 14 of 82

15 a single point of attention, leaving aside distractions you develop a precision of mind so the mind becomes sharp. Because Yoga is a Spiritual practice, we set our mind s eye and point of attention on increasing levels of personal growth and increasing levels of inner awareness so that we can set our mind on the ultimate and final liberation. Every Drishtis helps to train the mind to be precise, so we can see the truth through all the illusions around us. As your mind gets more and more precise, you will be able to tell and access realms of your body that you didn't even know existed. This will give you a greater sense of peace and happiness. 1. Nasagrai drishti tip of the nose 2. Ajna chakra or bhroomadhya drishti between the eyebrows 3. Nabhi chakra drishti navel 4. Hastagrai drishti hand 5. Padayoragrai drishti toes 6. Parshva drishti far to the right 7. Parshva drishti far to the left 8. Angushthamadhyai drishti thumbs 9. Urdhva or antara drishti up to the sky 15 of 82

16 VINYASA - LIKE BEADS ON A MALA Vinyasa arises from merging breath and movement into one another. Asanas become the beads on a mala, thoughts like raindrops in the ocean. The Ujjayi breath runs evenly through the movements (vinyasa) and postures (asana), like the thread in the center of the mala. This sequence of breath and movement of Ashtanga Yoga, according to the Tradition, has been practiced in this way for thousand of years. Each vinyasa is supported either by an inhalation or exhalation. Often, extra breaths are connected to the vinyasa. It can take a while before you have understood the system, but then you can ride effortlessly along the garland. Vinyasa movement, connects each posture (Asana) like pearls on a garland. 16 of 82

17 PRANAYAMA PRACTICES 17 of 82

18 1. Observe your breath 2. Focus 12 (shankaracharia teaching) 3. Ujjayi breath, equal breathing 4. Sama vritti, extension of the breath 5. Rechaka/Kumbaka 6. Puraka/Kumbaka 7. Surya Bhedana, alternative breathing 8. Observe your breath without controlling 9. Relaxation 18 of 82

19 CHANTING MANTRAS 19 of 82

20 OPENING MANTRA ( ASANAS PRACTICE) Om Vande Gurunam Charanaravinde Sandarshita Svatma Sukava Bodhe Nih Sreyase Jangalikayamane Samsara Halahala Mohashantyai Abahu Purushakaram Shankhacakrsi Dharinam Sahasra Sirasam Svetam Pranamami Patanjalim Om I bow to the lotus feet of the Supreme Guru which awaken insight into the happiness of pure Being, which are the refuge, the jungle physician, which eliminate the delusion caused by the poisonous herb of Samsara (conditioned existence). I prostrate before the sage Patanjali who has thousands of radiant, white heads (as the divine serpent, Ananta) and who has, as far as his arms, assumed the form of a man holding a conch shell (divine sound), a wheel (discus of light or infinite time) and a sword (discrimination). Om 20 of 82

21 MANDALA MANTRA (CLOSING) Om Svasthi Praja Bhyaha Pari Pala Yantam Nya Yena Margena Mahim Mahishaha Go Brahmanebhyaha Shubamastu Nityam Lokah Samastah Sukhino Bhavantu Om Shanti Shanti Shantihi Om May the rulers of the earth keep to the path of virtue For protecting the welfare of all generations. May the religious, and all peoples be forever blessed, May all beings everywhere be happy and free Om peace, peace, perfect peace 21 of 82

22 GAYATRI MANTRA ॐ भ भ र व स व तत स व त वर र ण य भग र द वस य ध म ह धय य न प रच दय त Oṃ bhūr bhuvaḥ svaḥ tát savitúr váreṇ(i)yaṃ bhárgo devásya dhīmahi dhíyo yó naḥ pracodáyāt We meditate on the glory of that Being who has produced this universe; may He enlighten our minds. 22 of 82

23 Morning Japa Ganesha Mantra This is a mantra from Ganapati Upanishad. One may always use it before beginning a journey, a new course in school, new career or job, or before entering into any new contract or business so that impediments are removed and your endeavor may be crowned with success. WE CALL THE REMOVER OF OBSTACLES 23 of 82

24 INTRODUCTION PATANJALI S YOGA SUTRAS 24 of 82

25 Yoga Sutras of Patanjali INTRODUCTION One of the greatest minds in Human History is the Sage Maharishi Patanjali, the codifier of the Yoga Darshana (a reverential view of the highest reality through the art and science of Yoga). He must have been indeed an amazing man, for he is credited for giving us: Yoga for the purification of the mind, grammar for the purification of our language and speech, and Ayurveda for the purification of the gross physical body. These 3 aspects (mind, language, physical) of the personality are brought in the classical Shloka: Yogena Cittasya Padena Vaacaam Malam Shariirasya Ca Vaidyakena Yo[a-A]paakaro[a-U]ttamam Pravaram Muniinaam Patan.jalim Praan.jalir-Aanato[a-A]smi I bow down to him who purifies the impurities of the Mind by Yoga, Speech by Pada (Grammar)... and impurities of the Body through Vaidya (Medical Science),... He who is an expert in removing (the impurities of the Body, Mind and Speech), to that most excellent of Munis,... (Who is) Patanjali, I bow down with folded hands The eternal concepts of the Yoga Darshana (philosophy) have been codified in a nutshell through his Yoga sutras. These sutras must have been composed and then transmitted by the oral tradition since at least BC but came into the written form much later in around 500 BC-300 AD. That is the commonly quoted date for them. This unique method common to the oral tradition of Yoga helps us grasp the intricacies of the greatest science of inner experience. The sutras were always kept short as they were intended to be learned, memorised and chanted with reverence and understanding in order to facilitate the development of a deep sense of quiet, inner contemplation. The Yoga sutras are an efficient tool to help the sincere Sadhaka (one who practices spiritual discipline) remember and understand the subtleties of the great art and science of Yoga and were never meant to be a mere instruction manual. The 195/196 sutra (the number depends on the two different versions that are available today that defer on the addition of one sutra actually an expansion of the idea presented in the previous one) are arranged in a logical form and placed into four PADA. The pada can be described like the main chapter division of the Yoga sutra, but we must also consider that the term pada refers to the feet and this may indicate a step-by-step approach advocated by Patanjali. The 4 PADA SAMADHI PADA: This chapter is an exploration of the different aspects of samadhi and gives us a clue about the process of introspective contemplation. 25 of 82

26 What is Yoga? The answer to this question is given by Patanjali at the very beginning of his teaching. The Yoga sutras were never meant to be an instruction manual. So a certain level of knowledge and sadhana is expected even before one takes up the study of his teaching. The Sutras are not for the beginner, but for the sincere Sadhaka. Before we even begin working on this pada. It is expected that we already have a basic idea about the philosophy, psychology and practice of Yoga. It is expected that we have tried our best to assimilate the teachings of Yoga into our life before embarking on this exploration. All Sutras are meant to be worked on, under the guidance of a Guru. Sutra I.I-I.4 corresponds to the definition of Yoga as a process of mental purification. The classical definition of Yoga as a discipline to control the fluctuations of the subconscious/unconscious mind. Sutra I.5-I.II corresponds to the 5 Vritti: Pramana - cognitive process Viparyaya - process of misconception Vilkalpa - illusionary and fantasy prone state Nidra - state of inert, sleepy dullness Smriti - inner process of memory Patanjali insisted on the importance of abhyasa (sustain spiritual practice) and vairagya (nonattachment) when he says that vritti (fluctuation) will cease on their own accord once one has perfected the twin keys of internal teacher (purveshamapi guruh) I.26. who is beyond time itself and is the seed of all wisdom (sarvajna bijam) I.25. Patanjali is blessed with foresight and cautions the Sadhaka (practitioner) that there are many obstacles on the yogic path to kayvalia (liberation) and offers the solutions to them too. In I.30-I.32 he describes the 9 obstacles faced by the practitioner and enumerates these antaraaya or chitta vikshepa as: Vyhadi - disease Styana - dulness Samshaya - indecision Pramada - procrastination Alasya - sloth Avirati - sensual craving Brantidarshana - fantasy / illusions Alabda boomikatva - inability to attain any higher state Anavasthitatva - inability to maintain the state that has been attained earlier. He also details the 4 fold external manifestations of these internal obstacles (I.31) 26 of 82

27 Duhkha - pain/suffering Daurmanasya - despair/ depression Angamejayatva - tremors Svasa-Prasvasa - irregular breathing Patanjali then goes on to suggest different methods to stabilize and clear the mind (I.32-I.39) Focus practice on One principle (ekatatva abhyasa) I.32. He stated to be the best method to prevent and deal with the obstacles and their manifestations. The modern tendency of running from teacher to teacher and the following of method to method without any depth can never bring any result as it is the very opposite of his vital advice. He encouraged the adoption of positive attitudes (I.33) such as: -maitri - friendliness towards those who are at ease with themselves; -Karuna- compassion towards the suffering; -Mudita - cheerfulness towards the virtuous; -Upekshanam avoidance and indifference towards the non-virtuous. Single minded concentration on the prana (I.34); the sensory experiences (I.35); the inner light (I.36) is also mentioned while he recommends a detached attitude (I.37) with deepening of one s knowledge and understanding of the dream (I.38) and meditative states (I.39). Once we stabilise our restless mind, it attains the highest clarity and becomes crystal-like (abhijatasyeva maneh) in its ability to truthfully transmit the highest experience (I.41). This clarity is attained through different stages that he describes in I : Savitarka Samadhi / Samapattih - mixture of name, meaning and knowledge associated with the object exists - I.42; Nirvitarka Samadhi / Samapattih - only the object shines forth - I.43; Savichara Samadhi / Samapattih - confusion of subtle aspects - I.44 Nirbija Samadhi - objectless mergence of inner contemplation - I.51 Through the Samadhi Pada, Patanjali helps us to contemplate and understand the working of the mind. We learn about the process of the inner journey and begin to comprehend the various inner stages on the path of Yoga, the science of ultimate union. SADHANA PADA: This chapter lays out the path of Yoga sadhana (journey/realisation) in the form of a bahiranga (external) though the first 5 limbs of Ashtanga Yoga. 27 of 82

28 This chapter is about the importance of the practices, the process of working towards the ultimate goal in a step-by-step approach. Different aspects of Sadhana are dealt with precision and a detailed exploration of the concepts of Kriya Yoga and Ashtanga Yoga is presented for the sincere practitioner. Patanjali accentuated extensively with the first 5 limbs of Ashtanga Yoga that are known as the bahiranga Yoga. Why Patanjali place Sadhana pada after Samadhi pada? Why did he give the goal first and then the means to get to it? The words sat, sadhu and sada are all part of Sadhana. They refer to the constant and repeated process of application towards the practice, the one-pointed effort - no meandering here, there and everywhere. This implies a focus similar to that of Dharana and Dhyana, with Dhi or Buddha, emphasizing higher intellectual focus. Sadhana maybe said to be similar to Abhyasa and is of a higher nature, done without interruption, bases on a firm foundation, and with a desire for a higher goal. Sadhana is a tool, a journey to get to a higher state. Many are confused and only see the results, forgetting to think about the means or tools used to achieve the end. These, however, are often more important than the end itself. Think of the dual process of life and death. There are two absolute certainties: we have been born and we are going to die. We often look at these 2 points and mistakenly think that the whole aim of life is to die. We must realise the end is not as important as how we live our life for the lessons are in living to the best of our abilities. The whole of life is a preparation for the moment you die Pujya Swamiji In this way, at the moment of death we are in such a free state of mind that the only thing that is holding us back is the body. Is it possible to achieve kaivalya as long as we are in the body? The answer is maybe no, but there is nothing bad about it. Despite not being able to attain it in the body, we must get ourselves so perfectly ready for kaivalya that our body is finally the only thing that is holding us back. This is why we celebrate the day on which our gurus leave their bodies. We need to prepare ourselves for that moment and that is why Sadhana is so important; it prepares us for kaivalya. In this Pada, the eight Limbs of Ashtanga Yoga are elucidated so that we can purify ourselves in body, mind and soul until we are as clear as a crystal and ready to reach the state of kaivalya. 28 of 82

29 All the states of Samadhi that are internal and that we have seen in the previous Pada can be reached while one is still in the body unlike kaivalya that may not be attainable as long as one is still bound to the physical body. The Sadhana Pada starts off with and exploration of the klesha (afflictions) and the methods of their removal. Kriya Yoga, the potent combination of tapa, swadhyaya and ishwara pranidhana (II.I) is described as a method to facilitate the attainment of Samadhi through the elimination of klesha (II.2). The five types of psychological afflictions (pancha klesha) are enumerated in sutra II.3 and then detailed in sutra II.5-II.9 as: Based on the breeding ground of the mother klesha (avidia), there are 4 different stages of the klesha (II.4) Patanjali describes the important methods to sever the link with karma that binds us by actionreaction to countless birth-death-birth cycles for eternity. Prasupta: the dormant state Tanu: the attenuate state Vicchinn: the manifest state Udaranam: the overpowering state In sutra II.12-II.25 He describes the process of the gradual disengagement from the karmic bondage (karma bandha). The knowledge of the Self is the only way we can escape from the clutches of the never ending cycles of birth. Patanjali echoes this when he says that it is only the wise and endowed with viveka (discrimination), who can see clearly that all worldly experiences are ultimately nothing but suffering and pain (II.15). 29 of 82

30 It is only the highest state of kaivalya that is the real bliss (anandam) and anything less than that is pain according to Patanjali. Avidya: ignorance of the ultimate reality that manifest as the mistaken of the non eternal to be eternal, the impure to be pure, the suffering to be pleasure and the nonself to be the self (II.5); Asmita: I-ness, the sense of I am, I exist, sense of individuality (II.6) Raga: attractive attachment to that which give us pleasure (II.7) Dvesha: repulsive aversion to that which gives us pain (II.8) This is similar in many ways to the core of the Buddhist philosophy that views all life as suffering. Patanajli advises us to make efforts to prevent those miseries that are yet to occur (II.16) He gives us a vital clue about the importance of preventive action in avoiding future sorrow. In sutra II.17, he further states that the cause of pain is the union between the seer and seen. This rigid bondage that causes all suffering is in fact ultimately due to avidya, ignorance of the reality (II. 24). GUNAS Patanjali describes the 3 Gunas that are the constituents of the manifest universe in sutra II.18 where he mentions them by their qualities: 1- TAMASIC stable inertness (tamsica guna); 2 - RAJASIC Kriya or dynamic action (rajasica guna); 3 - SATTVIC prakasha or illumination (sattvic guna). The Gunas are the core of the entire manifest universe and play a vital tool in our understanding of both the inner and outer nature. The real purpose of Yoga sadhana is expressed by Patanjali in sutra II.18 when he states that the sustained practices of the various Limbs of Yoga is meant for destruction of the impurities, thus enabling the practitioner to cultivate the highest wisdom of enlightenment. 30 of 82

31 8 LIMBS Then, Patanjali enumerates the eight Limbs of Ashtanga Yoga as yama, niyama, asana. pranayama, pratyahara, dharana, dhyana and Samadhi (II.29) YAMAS & NIYAMAS He then goes on and describes the 5 yamas and 5 niyamas (II.30-II.34) and says they are great vows and that they are not restricted by class, place, time or circumstances (II.31). AHIMSA: cessation of hostility in the presence of the practitioner (II.35) SATYA: what ever the practitioner utters will come true (II.36) ASTEYA: all riches will flow towards the practitioner (II.37) BRAMACHARYA: great valeur is gained and fear of death is lost (II.38) APARIGRAHA: knowledge of previous and future births (II.39) SAUCHA: indifference towards the physical body and non-attachment as well as mental fitness for cheerfulness, one pointedness, sense of control and vision of the inner self (II.40-II.41) SANTOSHA: attainment of a state of unexcelled happiness (II.42) TAPA: destruction of impurities and perfection of body and sense (II.43) SWADHYAYA: union with the desired deity (II.44) ISHWARA PRANIDANA: attainment of Samadhi (II.45) Yoga of Patanjali is a philosophy with a firm insistence on a strong foundation of practice on yamaniyama and the importance of ahimsa. Ahimsa is part of the yama which is the first limb but also ahimsa is the first yama. It is the most important action in the whole practice that supports all the other limbs and practices. ASANA Having given us a clear view of yamas and niyamas as a firm foundation (adikara yoga) of a systematic Yoga sadhana, Patanjali goes on to describe the third Limb of Ashtanga Yoga; asana as sthira sukham asanam (II.46). 31 of 82

32 This is the best definition of Asana as a state that radiates stability and ease. Such a state maybe attained only through regular, disciplined and determined practice. The key to attaining this state is given in sutra II.47 where he advises us to practice Asana with a relaxation of effort (prayatna shaithilya) and contemplation on the infinite (ananta samapathibyam). Through the practice of Asana, one attains the state of balanced equanimity described in the Bhagavad Gita. It enables one to overcome the dualities that normally torment us into imbalance II.48. PRANAYAMA At the next level, Patanjali details the concept of pranayama and its benefits in II.49-II.53. He defines pranayama as the cessation of the process of inhalation and exhalation. This is similar to the Hatha yoga concept of kevala kumbhaka, which is a spontaneous cessation of the respiration itself. Such a state of going beyond the breath is another example of Patanjali's genius in explaining the higher concepts with simplicity. When faced with somethings that amaze us, we use to say it takes my breath away!. Imagine then, the state of our breath, when we are face-to-face with the divine experience itself! In II.50, Patanjali describes the different varieties of Pranayama such as external (bahya), internal (antra), and the stupefied (stambavritti). Patanjali also explains that Pranayama practice is regulated by the location (desha), season (kela) and rhyme (samkya) making it either to be deep (dirgha) or subtle (sukshma). Patanjali tells us further that Pranamaya enables our mind to attain fitness for the higher aspects of Yoga that begin with dharana (dharanasucha yogyata manasah - II.53). It also facilitates the reverential version of the divine light by destroying the veil of ignorance that is preventing us from having such a vision (tatash kshiyate prakashavaranam II.52). PRATHYAHARA Having described Pranayama as the bridge between the external and internal worlds, Patanjali goes on to define Prathyahara in II.54 and II.55 as the following withdrawing of the mind from sensory engagements. Just as a tortoise withdraws its limbs into its shell, the senses cease to function as soon as the mind ( the main energy source for sensory function) starts the journey inwards. No wonder the mind is called the super sense or the ekendriya (the one sense). At this level of the journey, the sincere practitioner is finally ready for onward, inner Mind reading III.19 Invisibility III.21 Going beyond the senses III.22 Knowledge of time of death III.23 Great strength III.24 Elephantine strength III.25 Clairvoyance III.26 Subtle knowledge III.27 Knowledge of inner stars III of 82

33 knowledge of the movement of the stars III.29 etc Patanjali has given us an amazing and crystal clear road map towards Kaivalya through this sutra. Yet the duty lies entirely upon us to follow it with the twin keys of abhyasa (sustained spiritual practice) and vairagya (non-attachment) for that is the only way that we can finally attain our goal of absolute liberation, once and for all. It is important that we never forget to remember his warning that we must not stop when the siddhi appear for they are mere milestones on the path and must continue onward on our evolutionary journey from that of a mere human to the ultimate divine. Abahu Purushakaram Shankhacakrsi Dharinam Sahasra Sirasam Svetam Pranamami Patanjalim I offer my deepest heartfelt salutation to the great Maharashi Patanjali, the incarnation of the thousand headed Adishesha, armed with the conch, discus and mace. May he bless us all in our spiritual search of that highest state of kaivalya! HARI OM TAT SAT - MAY THAT BE THE REALITY! VIBHUTI PADA: This chapter deals with the antaranga (intern) Yoga and details the siddhi or psychic accomplishments the maybe attained through the practice of samyama (control of the senses) on various aspects of the universe. KAIVALYA PADA: This chapter deals with the attainment of the highest state of kaivalia (liberation) that ensues when we finally go beyond the klesha (afflictions) and karma (action-reaction) to ultimately become one with the divine. 33 of 82

34 THE SEQUENCE PRIMARY SERIES 34 of 82

35 Ashtanga Yoga Sequence STANDING SEQUENCE Samasthiti Standing Still (Nose) 1-Stand up straight with the feet together, inside edge of the feet touching. Ground into the heels and the balls of the feet. Lift and spread the toes, then release them to the mat, stretching through each toe. Disperse the body weight evenly over the feet. Distribute the weight spread evenly between outer and inner edges of the feet. If you can ground the big toe whilst the rest of the toes stay firmly grounded. 2- Lift the kneecaps by engaging the quadriceps and slightly tighten the buttocks. Point the tailbone towards the ground. Engage the bandhas. 3- Arms extend straight down the sides of the body, in line with the hips. 4- Shoulders are rolled back and down. Press the shoulder blades together. 5- Lengthen through the ribs, tucking the floating ribs in. Benefits: Improves posture and lengthens the spine Tones the legs and buttocks Balances the Muladhara Chakra 35 of 82

36 Surya Namaskara A - Sun Salute A (9) Surya Namaskara A - the first sun salutation performed in five rounds at the start of practice of Ashtanga Yoga. ONE: INHALE raising both arms. The lungs should be full just as the hands touch. Gaze at the thumbs. TWO: EXHALE fold forward taking the chest toward the knees as you look toward the toes. THREE: INHALE lengthen the spine as you take your gaze to the horizon. FOUR: EXHALE step or jump back. Lower down while gazing straight ahead. FIVE: INHALE straightening the arms and roll onto the top of the feet. Knees lifted. Toes pointed. SIX: EXHALE as you push the hips up. Lengthen the spine from the sacrum through the top of you head. Press the heels toward the floor and lift the knee caps; activate your legs. Gaze at your navel and engage the bandhas. *STAY IN DOWN DOG FOR 5 BREATHS* SEVEN: INHALE as you either jump or walk the feet forward. Lengthen the spine and gaze to the horizon. EIGHT: EXHALE fold forward taking the chest toward the knees and gaze toward the toes. NINE: INHALE raising both arms high over the head until palms touch together. Gaze at the thumbs. Samasthiti: Exhale lower you arms in preparation for the next Surya Namaskara or Vinyasa. Benefits Engages the muscles in your arms, shoulders, chest and abdomen Stretches your upper body, and opens up your chest for breathing Stretches your hamstrings Elongates the spine Cleanses your digestive system 36 of 82

37 Increases circulation and generates heat to cleanse your body and mind. Connects to breath and develops inner focus Builds body awareness General physical and mental health, paving the way for spiritual awareness Grounds you to the earth Connects you to the rhythm of your breath and develops inner focus. Symbolizes the darn of awareness, esp. when facing east Works muscles in your entire body and calms nervous system General physical and mental health, paving the way for spiritual awareness Surya Namaskara B- Sun Salute B (17) Surya Namaskara B - the second sun salutation performed in five rounds after the five Surya Namaskara A. ONE: INHALE bend the knees and raise both arms over your head. The lungs should be full just as the hands touch. Gaze at the thumbs. TWO: EXHALE fold forward taking the chest toward the knees as you look toward the toes. THREE: INHALE lengthen the spine as you take your gaze to the horizon. FOUR: EXHALE step or jump back. Lower down while gazing straight ahead. FIVE: INHALE straightening the arms and roll onto the top of the feet. Knees lifted. Toes pointed. SIX: EXHALE as you push the hips up. Lengthen the spine from the sacrum through the top of you head. Press the heels toward the floor and lift the knee caps; activate your legs. Gaze at your navel and engage the bandhas. 37 of 82

38 SEVEN: BEGIN INHALING as you pivot the left heel in and press the outer edge of the foot down. Step forward with your right foot. Place it between or near your hands. Raise your hands over your head with the arms straight until the palms touch. Gaze at the thumbs. (This is all made in ONE INHALATION). EIGHT: EXHALE as you place your hands on the floor and lower your body down for Chaturanga Dandasana. NINE: INHALE roll on to the top of your feet. straighten your arms with the legs engaged and the heart opening to the sky. TEN: EXHALE as you push the hips up. Lengthen the spine from the sacrum through the top of your head. ELEVEN: INHALE as you pivot the right heel in and press the outer edge of the foot down. Step forward with your left foot placing it between or near your hands.. Continue inhaling as you take your hands up over your head, arms straight. Synchronise the movement with the breath. TWELVE: EXHALE as you place your hands on the floor and lower your body down into Chaturanga Dandasana. THIRTEEN: INHALE roll onto the top of your feet and straighten your arms. Keep the legs active and the heart open to the sky. FOURTEEN: EXHALE as you push the hips up. Lengthen the spine from the sacrum through the top of your head. Gaze at the navel. *STAY IN DOWN DOG FOR 5 BREATHS* FIFTEEN: INHALE as you jump or walk between your hands. Lengthen the spine as you gaze to the horizon in front of you. SIXTEEN: EXHALE fold forward lowering the chest toward your knees and gaze towards the toes. SEVENTEEN: INHALE bend the knees and raise both arms over your head. Gaze at your thumbs. Samasthiti: Exhale lower you arms in preparation for the next Surya Namaskara or Vinyasa. Benefits Engages the muscles in your arms, shoulders, chest and abdomen Stretches your upper body, and opens up your chest for breathing Stretches your hamstrings Elongates the spine Cleanses your digestive system Increases circulation and generates heat to cleanse your body and mind. Connects to breath and develops inner focus Builds body awareness General physical and mental health, paving the way for spiritual awareness Grounds you to the earth Connects you to the rhythm of your breath and develops inner focus Symbolise the darn of awareness, esp. when facing east Works muscles in your entire body and calms nervous system General physical and mental health, paving the way for spiritual awareness 38 of 82

39 Padangusthasana Big Toe Pose (3) (Nose) 1) INHALE as you jump or step your feet to a hip-width apart distance; at the same time IN THE SAME INHALATION, grab your big toes but keep looking in front of you with long spine 2) EXHALE fold forward and stay for 5 breaths in the state of the asana 3) INHALE look to the horizon and lengthen the spine; Exhale in the same state *ENTER NEXT ASANA FROM HERE* Padahastasana - Foot to hand Pose (3) From the previous pose 4) INHALE place each hand under each foot trying to touch your wrists with your toes; keep your spine straight and look to the horizon 5) EXHALE fold forward and stay for 5 breaths in the state of the asana; Gaze at your nose 6) INHALE Look to the horizon and lengthen the spine 7) EXHALE in the same state and put your hands on your waist 8) INHALE come back up hands on your waist 9) EXHALE Samasthiti Benefits: Calms the mind and helps to relieve stress Stretches the entire backside of the body Massages the digestive organs and improves digestion Balances the Muladhara, Swadisthana, Manipura and Anja Chakras Stimulates the thyroid, parathyroid, pituitary and pineal glands Balances the Muladhara, Swadisthana, Manipura and Anja chakras 39 of 82

40 Utthita Trikonasana Extended Triangle Pose (5) DRISHTI: HANDS 1) INHALE jump or step your feet a quarter turn to your right keeping your feet parallel and your arms outstretched. The space between your feet should be one leg-length apart. 2) EXHALE as you turn your right foot out pointing the back of your mat. Your left foot turns in slightly and at the same time grab your right big toe with your peace fingers. *REMAIN HERE FOR 5 BREATHS* 3) INHALE to come up slowly turning your feet parallel again. 4) EXHALE grab now your left toe the same way as #2. *REMAIN HERE FOR 5 BREATHS* 5) INHALE to come up slowly turning your feet parallel. *ENTER THE NEXT ASANA FROM HERE* Benefits: Strengthens and increases flexibility on the sides of the body and spine Opens the hips and groin, while lengthening the hamstrings Balances the first 5 chakras Parivritta Trikonasana Revolved Triangle Pose (5) DRISHTI: HANDS 1) EXHALE turn your right foot out pointing to the back of your mat. Turn the left foot in until about 45 degree angle. Square your hips to the right and take the arms across your right leg to put your left hand beside the outside of your right foot. Keep both legs active and long spine. *REMAIN HERE FOR 5 BREATHS* 2) INHALE come up slowly turning your feet parallel. 3) EXHALE lower into the other side as #1 40 of 82

41 *REMAIN HERE FOR 5 BREATHS* 4) INHALE come up slowly turning your feet parallel 5) EXHALE jump or step your feet back together in Samasthiti Benefits Stretches the hamstrings and tones the thighs Draws blood to the lower back and relieves tension Tones the abdomen and detoxifies the organs and kidneys Balances the first 5 Chakras Utthita Parsvakonasana Extended Side Angle Pose (5) (Hand) 1) INHALE jump or step your feet a quarter turn to the right with your arms outstretched. Your feet should be parallel and a little wider than the previous asana. 2) EXHALE turn your right foot out pointing to the end of your mat. Turn the right foot inside 45 degree. Bend the right knee until it shifts over your heel. Lower the right hand to the floor outside of your right foot. Lengthen and rotate your torso with your left arm beside the head. Keep your back foot flat on the floor. *REMAIN HERE FOR 5 BREATHS* 3) INHALE come up slowly and turn your feet parallel 4) EXHALE lower into the other side as #2 *REMAIN HERE FOR 5 BREATHS* 5) INHALE come up slowly and bring your feet parallel; *ENTER THE NEXT ASANA FROM HERE* Benefits: Eases lower back pain and sciatica Provides relief from menstrual tension Reduces fat on the hips and waist Balances the Muladhara, Swadisthana, Manipura and Anahata Chakras 41 of 82

42 Parivritta Parsvakonasana Revolved Side Angle Pose (5) 1) EXHALE turn your right foot out pointing at the end of your mat. Turn the left foot 45 degrees and bend the right leg keeping the knee over the heel. Bring the left elbow on the outside of the right knee. Keep the right foot flat on the floor by pressing the outside edge of it on your mat. Place the left hand on the floor outside of your right foot. Gaze at your hand and try to keep a line between your back leg and your extended arm. *REMAIN HERE FOR 5 BREATHS* 2) INHALE come up slowly and turn your feet parallel 3) EXHALE lower into the other side as in #1 *REMAIN HERE FOR 5 BREATHS* 4) INHALE come up slowly and turn your feet parallel 5) EXHALE jump or step your feet back together in front of your mat; SAMASTHITI Benefits: Improves balance, digestion and helps the elimination process Stretches and strengthens the legs, knees, ankles, spine, chest, shoulders and lungs Balances the Muladhara, Swadisthana, Manipura Chakras Prasarita Padottanasana A, B, C & D Feet Spread Intense Stretch Pose (5 A-D) (Nose) 42 of 82

43 A: 1) INHALE jump or step a quarter turn on your right. Keep the feet about the same distance as you did in the previous posture and keep your feet parallel. Your hands are placed on your hips. 2) EXHALE lower your hands to the floor with your fingers in the same line as your toes. 3) INHALE look in front of you and lift your chest up to stretch your spine without collapsing your lower back. 4) EXHALE fold forward, keeping hands to the floor between the feet and in the same line as them. Keep the legs active. *REMAIN HERE FOR 5 BREATHS* 5) INHALE as you lengthen the spine and look at the horizon. 6) EXHALE put your hands back to your waist keeping your back flat. 7) INHALE come all the way up to standing. B: *ENTER PRASARITA PADOTTANASANA B FROM HERE* 1) INHALE stretch your arms parallel to the floor palms down. 2) EXHALE put your hands on your waist. 3) INHALE extend your spine and activate your legs. 4) EXHALE fold forward keeping your hands on your waist and the legs straight as the upper body pulls through the legs. 5) INHALE come all the way up to standing. C: REMAIN HERE FOR 5 BREATHS / gaze at your nose. *ENTER PRASARITA PADATTONASANA C FROM HERE* 1) INHALE stretch your arms parallel to the floor palms down. 2) EXHALE interlace your hands behind your back trying to keep your palms touching and straight arms. 3) INHALE lift the chest and open your heart gazing upward. 4) EXHALE fold forward pulling the hands to the floor with straight and active legs 6) INHALE come all the way up to standing. REMAIN HERE FOR 5 BREATHS / gaze at your nose. 7) EXHALE take your hands to your waist for preparation to D. *ENTER PRASARITA PADOTTANASANA D FROM HERE* 43 of 82

44 D: 1) INHALE lift your chest and open your heart gazing upward. 2) EXHALE fold forward HALF DOWN keeping your back flat; grab your big toes with your peace fingers avoiding putting your thumbs on the floor. 3) INHALE as you lengthen your spine gazing the horizon. 4) EXHALE fold forward all the way down keeping legs active. REMAIN HERE FOR 5 BREATHS / GAZE AT YOUR NOSE 5) INHALE lengthen the spine and gaze to the horizon. 6) EXHALE bring your hands to your waist. 7) INHALE come all the way up to standing. 8) EXHALE jump or step back in front of your mat in SAMASTHITI Benefits: Strengthens and stretches the back of the body and the arms. Improves circulation of blood to the brain and calms the mind. Balances Muladhara chakra Parsvottanasana Side Forward Bend (5) (Nose) 1) INHALE step your right foot back to pivot all the way back to your mat with one leg-length distance between your feet. At the same time put your hands in Anjali Mudra behind your back. 2) EXHALE Fold over the right leg leading with your chest. Keep both legs straight and take the ribs towards the thigh. *REMIAN HERE FOR 5 BREATHS* 3) INHALE come back up and with the same inhalation pivot toward your left side; your left foot is now in front 4) EXHALE fold over the left leg leading with your chest. Keep both legs straight and take the ribs towards the thigh. *REMAIN HERE FOR 5 BREATHS* 44 of 82

45 5) INAHLE come back up; look to your right and put your feet parallel 6) EXHALE lower your arms down and come back in front of your mat in Benefits Calms the mind and soothes anxiety. Improves digestion and strengthens the abdominal organs. Balances the Muladhara Chakra. Utthita Hasta Padangusthasana -Extended Hand Big Toe Posture A & B (14) (Foot) 1) INHALE raise your right leg and grab your big toe with your peace fingers of the right hand. Keep the leg straight. Place your left hand on your left waist; 2) EXHALE lower your chest down over your right leg. *REMAIN HERE FOR 5 BREATHS* 3) INHALE lift your chest back up and gaze to the horizon. 4) EXHALE open your right leg on your right side REMAIN HERE FOR 5 BREATHS/ gaze to your left 5) INHALE bring back your leg in front of you, keep holding your big toe. 6) EXHALE bring your chest down over your right leg 7) INHALE bring your chest back up leaving your big toe but keeping your right leg straight up. 8) EXHALE bring your leg down. Benefits *REMAIN HERE FOR 5 BREATHS* *REPEAT SAME METHOD FOR YOUR LEFT SIDE* Strengthens the muscles of the legs, buttocks, abdomen and lower back. Improves balance and concentration. Balances the Muladhara Chakra. 45 of 82

46 Ardha Baddha Padmottanasana - Half Bound Lotus (9) (Nose) 1) INHALE bring your right leg in half lotus and grab your toes with your right hand reaching from your behind your back. EXHALE fold forward and place your left hand on the floor outside of your right foot *REMAIN HERE FOR 5 BREATHS* 2) INHALE lengthen the spine as you gaze to the horizon. 3) EXHALE at the same position; bend the left leg slightly to engage the quadriceps muscles above the knee. 4) INHALE come all the way back up. 5) EXHALE release your foot and lower your foot down on the floor 6) *REPEAT SAME FOR LEFT SIDE* Utkatasana- Fierce Pose (13) (Thumbs) Enter Utkatasana by moving through Surya Namaskara A without staying for 5 breaths in downward dog. 1) INHALE jump or step both feet between your hands. Drop the hips as though you are sitting in a chair and raise the arms overhead pointing the fingers toward the sky with palms together. *REMAIN HERE FOR 5 BREATHS/GAZING TO THUMBS* 2) EXHALE fold forward lowering the hands toward the floor. 46 of 82

47 3) INHALE lengthen the spine and look in front of you horizon. 4) EXHALE jump or step back to chaturanga dandasana. 5) INHALE upward facing dog. 6) EXHALE downward facing dog. Benefits: *PREPARATION FOR NEXT ASANA FROM HERE* Strengthens the ankles, knees, buttocks and thighs. Increases lung capacity, inner strength, and vital energy. Balances the Muladhara Chakra. Virabhadrasana A - Hero or Warrior Pose A (16) (UPWARD) 1) INHALE step your right foot between your hands. Raise both arms overhead. Keep the front leg at a ninety degree angle with the knee directly above the heal and the spine long with the outer edge of the back foot turned in at 45 degree. REMAIN HERE FOR 5 BREATHS. 2) INHALE and straighten the right leg and then pivot the feet by turning the right foot and the left foot out. Bend the left leg putting your knee over the ankle. REMAIN HERE FOR 5 BREATHS. Benefits: Strengthens the back, legs, arms and abdominal muscles, as well as the hip, knee and ankle joints Improves the function of the heart and the capacity of the lungs. Balances the Muladhara and Anahata Chakras. 47 of 82

48 Virabhadrasana B Hero or Warrior Pose B (16) (HAND) 1) EXHALE from Virabhadrasana A. Open your arms parallel to the floor and in line with the legs. Move the upper right pelvis back and the inner left knee forward. The left leg should remain at a ninety-degree angle. *REMAIN HERE FOR 5 BREATHS* 2) INHALE straighten the left leg and pivot the left foot in. 3) EXHALE turn the right foot out. Bend the right leg and keep your knee over your ankle. *REMAIN HERE FOR 5 BREATHS* 4) EXHALE put both hands on the floor on each side of the right foot. Step or jump back into chaturanga dandasana. 5) INHALE into upward dog. 6) EXHALE into downward dog. PREPARATION FOR ENTRY INTO THE PRIMARY SERIES Benefits: Strengthens the ankles, knees and hips. Increases prana, self-confidence and will power. Alleviates depression. Balances Muladhara and Anahata Chakras SITTING SEQUENCE - PRIMARY SERIES Dandasana Staff Pose (Nose) From downward facing dog: 1) INHALE jumping or walking to enter into a sitting position. 2) EXHALE drop your chin to your chest. Keep your legs active, spine and arms straight. Press the palms flat into the floor. REMAIN HERE FOR 5 BREATHS Benefits: Elongates the spine and lengthens all of the muscles of the body Strengthens the chest and is particularly beneficial for asthmatics. Balances Muladhara Chakra 48 of 82

49 Paschimottanasana A-B-C-D Western Intense Stretch Pose (16) (Feet) From Dandasana: A 1) INHALE look in front of you and grab your big toes with peace fingers. 2) EXHALE fold forward. *REMAIN HERE FOR 5 BREATHS* 3) INHALE length the spine and look in front of you. 4) EXHALE in the same state. B 1) INHALE look in front of you and put your hands on the top of your feet so your wrists are touching the top of your toes. 2) EXHALE fold forward. *REMAIN HERE FOR 5 BREATHS* 3) INHALE lengthen the spine and look in front of you. 4) EXHALE in the same state. C 1) INHALE look in front of you and grab your feet like a book by pressing the big toe In with your thumbs. 2) EXHALE fold forward. *REMAIN HERE FOR 5 BREATHS* 3) INHALE lengthen the spine and look in front of you. 4) EXHALE in the same state. D 1) INHALE look in front of you and grab your wrist around your feet 2) EXHALE fold forward *REMAIN HERE FOR 5 BREATHS* 3) INHALE lengthen the spine and look in front of you. 4) EXHALE in the same state. Benefits: Completely stretches the back of the body. Tones the kidneys, liver, pancreas and abdominal organs. 49 of 82

50 Rests the heart and calms the mind. Balances the first 3 Chakras. TRANSITION: 1) INHALE DRAW YOUR KNEES TOWARD THE CHEST. LIFT THE HIPS AND FEET UP FROM THE FLOOR; WORK WITH YOUR BANDHAS AND PICK YOUR BODY UP. 2) EXHALE CHATURANGA DANDASANA. 3) INHALE UP DOG. 4) EXHALE DOWN DOG. 5) INHALE JUMP BETWEEN YOUR HANDS. YOU ARE THEN READY FOR THE NEXT ASANA Purvottanasana Eastern Intense Stretch Pose (15) (Nose) 1) EXHALE place your hands flat on the floor behind the hips with the fingers pointing towards toes. 2) INHALE drop the head back. Push the hips up towards the sky. Both legs straight with your toes touching the floor. Both arms fully engaged. *REMAIN HERE FOR 5 BREATHS* 3) EXHALE as you lower the hips down to release the asana TRANSITION Benefits: 50 of 82

51 Strengthens the wrists, arms, abdomen, back, hips, legs and ankles Relieves fatigue and increases stamina Expands chest and lungs Balances the first 5 chakras Ardha Baddha Padma Paschimottanasana - Half Bound Lotus Western Intense Stretch Pose (22) (Foot) 1) EXHALE bring your right leg in half lotus and grab your right foot with your right hand by reaching behind your back. 2) INHALE lift the chest and length the spine. 3) EXHALE fold forward over your left leg that you keep active. *REMAIN HERE FOR 5 BREATHS* 4) INHALE lift the head and lengthen the spine. 5) EXHALE release the foot and straighten both legs. TRANSITION REPEAT STEP 1-5 ON LEFT SIDE. Benefits: Increases the flexibility of the knee joint. Stretches the shoulder joints. Increases the flexibility of the hip joints. Stretches the back muscles and increases blood circulation to the spinal nerves. Stretches and tones the hamstrings and calf muscles. Stimulates the abdominal organs and helps digestion. Relieves constipation. Stimulates the liver, kidneys, ovaries, and uterus. Balances the first 3 Chakras. Trianga Mukhaikapada Paschimottanasana Three Limbs Face One Foot Western Intense Stretch Pose (22) (Foot) 1) EXHALE bend the right knee placing the right foot outside the right hip with the top of your foot on the floor. Keep your left leg straight, both hands clasping the left ankle or foot. 2) INHALE lengthen the spine and look in front of you. 51 of 82

52 3) EXHALE fold forward keeping both hips on the floor as much as you can. *REMAIN HERE FOR 5 BREATHS* 4) INHALE lift the head and lengthen the spine. 5) EXHALE release the asana and straighten both legs. TRANSITION REPEAT STEP 1-5 ON LEFT SIDE Benefits: Creates flexibility in the knees Stimulates the abdominal organs and helps digestion Balances the first 3 Chakras Janu Sirsasana- A-B-C Head to Knee Pose (22) (Foot) A 1) EXHALE bring the right foot into the inner left thigh. Create a ninety-degree angle between the knees with the left leg straight. Grab your wrist around your left foot. 2) INHALE lengthen the spine and look in front of you. 3) EXHALE fold forward over your straight leg. *REMAIN HERE FOR 5 BREATHS* 52 of 82

53 4) INHALE lift the head and lengthen your spine. 5) EXHALE release the asana and straighten both legs. TRANSITION REPEAT STEP 1-5 ON LEFT SIDE B 1) EXHALE as you sit on the right heel. Place the heel at the location of the perineal muscle in front of the anus and behind genitals. The right big toe should be pointing in front of you. Left leg stays straight. Grab your wrist around your left foot. 2) INHALE lengthen the spine and look in front of you. 3) EXHALE fold forward over your straight leg. 4) INHALE lift the head and lengthen the spine. *REMAIN HERE FOR 5 BREATHS* 5) EXHALE release the asana and straighten both legs. TRANSITION REPEAT STEP 1-5 ON LEFT SIDE C 1) EXHALE take the right heel in the left hand and keep the foot relaxed. Pass your right arm under your right leg so you can grab the arch of your right foot. Rotate your foot so you can put your toes on the floor and the heel is pointing up. Keep the left leg straight and a ninety-degree angle with the right knee. 2) INHALE lengthen the spine and look in front of you. 3) EXHALE fold forward over your straight leg. *REMAIN HERE FOR 5 BREATHS* 4) INHALE lift the head and lengthen the spine. 5) EXHALE release the asana and straighten both legs. TRANSITION REPEAT STEP 1-5 ON LEFT SIDE 53 of 82

54 Marichyasana A- B- C- D Pose Dedicated to Sage Marichi (10) A (Foot) 1) EXHALE bend the right knee placing the heel in line with your right sit bone and knee pointing to the sky. Wrap your right arm around the right leg to grab your wrist and clasp behind your back. 2) INHALE lengthen the spine and look in front of you. 3) EXHALE fold forward. 4) INHALE lift the head and lengthen the spine. *REMAIN HERE FOR 5 BREATHS* 5) EXHALE release the asana and straighten both legs. TRANSITION REPEAT STEP 1-5 ON LEFT SIDE TRANSITION Benefits: Calms the mind. Stretches the spine and shoulders. Stimulates the liver and kidneys. Improves digestion. B (Nose) 54 of 82

55 1) EXHALE place the left leg in half-lotus. Bend the right leg so your knee point to the sky and your right heel in line with right sit bone. Wrap the right arm around the right leg and grab your wrists behind the back. 2) INHALE lengthen the spine and look in front of you. 3) EXHALE fold forward *REMAIN HERE FOR 5 BREATHS* 4) INHALE lift the head and lengthen the spine. 5) EXHALE release the asana and straighten both legs. TRANSITION REPEAT STEP 1-5 ON LEFT SIDE Benefits: Calms the mind. Stretches the spine and shoulders. Stimulates the liver and kidneys. Improves digestion. C (side) 1) EXHALE bend your right knee and place the heel in line with your right sit bone. Bring your left arm across your right knee to make a twist on your right side take your right arm behind the back and grab your wrists. 2) INHALE lengthen the spine and look over your right shoulder. 3) EXHALE 4) INHALE look in front of you. *REMAIN HERE FOR 5 BREATHS* 5) EXHALE release the asana and straighten both legs. TRANSITION REPEAT STEP 1-5 ON LEFT SIDE 55 of 82

56 TRANSITION D (side) 1) EXHALE place the left leg in half-lotus. Bend the right leg so your knee points to the sky and your heel is in line with your right sit bone. Wrap the left arm around the right knee and grab your wrist behind your back 2) INHALE lengthen the spine and look over your right shoulder. 3) EXHALE 4) INHALE look in front of you *REMAIN HERE FOR 5 BREATHS* 5) EXHALE release the asana and straighten both legs. TRANSITION REPEAT STEP 1-5 ON LEFT SIDE TRANSITION Benefits: Increases energy levels. Massages the abdominal organs. Reduces fat around the waist. Balances the first 5 Chakras. 56 of 82

57 Navasana - Boat Pose (13) (Feet) 1) INHALE lift the legs with feet together toes pointing and at your eye level. Arms straight palms facing each other at the level of your shoulders. *REMAIN HERE FOR 5 BREATHS* 2) EXHALE put your hands on the floor beside your hips. 3) INHALE lift your self-up. 4) EXHALE release and sit back on the floor. TRANSITION *REPEAT STEPS 1-3 FOR A TOTAL OF 5 TIMES* Benefits: Strengthens the lower back muscles, the lower abdominals and the psoas muscle. Tones the kidneys. Balances the first 3 Chakras. FINAL SEQUENCE Urdhva Danurasana Upward Bow Pose (10) (Nose) 1) EXHALE lie on your back, bend your knees and place your feet close to your sit bones. Keep the heels out and toes in. 57 of 82

58 2) INHALE place your hands under your shoulders and push yourself up pushing the pelvis to the sky. Keep your head back and heels on the floor. *REMAIN HERE FOR 5 BREATHS* 3) EXHALE lower to the floor and relax the lower back for a few breaths. *REPEAT STEPS 2-3 TWO MORE TIME* Benefits: Strengthens the arms, wrists, back, buttocks, hamstrings abdominal and reproductive organs. Strengthens the nervous system. Stimulates the thyroid, pineal and pituitary glands. Balances all of the Chakras. CHAKRASANA/TRANSITION Paschimottanasana (Nose) 1) EXHALE fold forward and hold your feet or ankles. 2) INHALE lengthen the spine and look in front of you. 3) EXHALE fold forward and grab your wrist *REMAIN HERE FOR 5 BREATHS* 4) INHALE lengthen the spine and look in front of you. 5) EXHALE release the asana. Benefits: Completely stretches the back of the body. Tones the kidneys, liver, pancreas and abdominal organs. Rests the heart and calms the mind. Balances the first 3 Chakras. 58 of 82

59 Salamba Sarvangasana- Whole Body Supported Pose or Shoulder Stand (16) 1) EXHALE roll up on your shoulders. 2) INHALE extend the feet toward the sky and point your toes. Keep your elbows in to support your back. ENTER THE NEXT ASANA FROM HERE *REMAIN HERE FOR 15 BREATHS* Benefits: Soothes the nervous system and relieves insomnia. Stimulates the thymus gland and the immune system. Balances the thyroid and parathyroid glands. Improves circulation. Detoxes the abdominal organs. Balances the top three Chakras. Halasana- Plough Pose (Nose) 1) EXHALE bring your feet down to the floor keeping your legs and feet together; interlace your fingers together and keep your arms straight. 59 of 82

60 *REMAIN HERE FOR 5 BREATHS* 2) INHALE release your hands and place the palms flat on the floor. ENTER NEXT ASANA FROM HERE Benefits: Receives the same benefits as Shoulder Stand Pose. Massages the abdominal organs. Aids in the production of insulin. Boosts energy levels. Karnapidasana- Ear Pressure Pose (Nose) 1) EXHALE bend your knees and bring them close to your ears; keep your arms straight or interlace your fingers. ENTER THE NEXT ASANA FROM HERE *REMAIN HERE FOR 10 BREATHS* Benefits: Stretches the back and legs muscles Increases blood flow to the head, assists with ear problems, improves mental clarity and reduces stress. Activates the 5th Chakra. Uttana Padasana Extended Leg Pose (Third Eye) 60 of 82

61 1) INHALE straighten your legs and lift them 45 degrees from the floor. Keep your legs active, feet together and point your toes. Your hands together, straight arms parallel to your legs. *REMAIN HERE FOR 5 BREATHS* CHAKRASANA/TRANSITION Benefits: Increases flexibility in the thoracic spine and opens the chest, increasing lung capacity. Opens the heart Chakra and stretches the muscles around the heart Stimulates the thyroid, parathyroid, pineal and pituitary glands. Balances all of the Chakras. Shirsasana Head Standing Pose (13) (Nose 1) INHALE FROM DOWN DOG and put your knees on the floor. 2) EXHALE put your forearms on the floor with your elbows shoulders wide. Interlace your fingers together and put your head between your wrist. 3) INHALE straighten the legs, lift your hips up and walk slowly toward your chest. Lift the feet from the floor as soon you can feel your hips in line with your shoulders. ENTER NEXT ASANA FROM HERE *REMAIN HERE FOR 25 BREATHS* 1) EXHALE lower your legs to a 90 degree angle; when your legs are parallel the the floor 2) INHALE bring your legs back up. *REMAIN HERE FOR 5 BREATHS* 61 of 82

62 3) EXHALE lower your legs down. ENTER NEXT ASANA FROM HERE Benefits: Gains all of the benefits of Shoulder Stand. Relieves fatigue and invigorates the body and mind. Strengthens the lungs. Draws oxygen rich blood to the brain. Balances the Sahasrara Chakra. Nadis in the brain and sense organs are purified by the increased flow of blood. The vital life giving amrita bindu is preserved. Balasana (Nose) 1) EXHALE bend your knees, point your feet and sit on your heels. Release your hands, take them back beside your buttocks and place your forehead on the mat. In this pose breathe for 2 minutes, depending how long you remained in headstand, the longer the stay in Sirsasana the longer in Balasana. Benefits: Stimulates the pituitary, pineal glands and thyroid gland gets revitalised. Strengthens the arms, legs, spine and lungs. Tones the abdominal organs, improves digestion. Helps relieve the symptoms of menopause. Therapeutic for asthma, infertility, insomnia, and sinusitis. Helpful for Hernia/improves concentration. Sri Pattabhi Jois states; If one does not keep his/her head on the floor for some time to allow the pressure exchange, damage to the brain and nervous system can happen. TRANSITION 62 of 82

63 Baddha Padmasana - Bound Lotus Posture or Yoga Mudra- Yoga Gesture (14) (Nose). 1) EXHALE place your feet in lotus pose. Cross your arms behind your back and reach for your left foot with your left hand. Do the same on your right side. 2) INHALE lengthen the spine and look up. 3) EXHALE fold forward forehead on the floor or your chin. 4) INHALE come back up. ENTER NEXT ASANA FROM HERE *REMAIN HERE FOR 5 BREATHS* Benefits: Gains the same benefits as Padmasana. Opens the shoulder joints and the chest. Balances the Anahata Chakra. Seals in the energy and stimulates deep cleansing. Padmasana Lotus posture (Nose) 1) EXHALE bring your legs in lotus pose and place the back of your hands on top of your knees; fingers in Mudra. *REMAIN HERE FOR 10 DEEP BREATHS* 63 of 82

64 ENTER THE NEXT ASANA FROM HERE Benefits: Improves flexibility in the ankles, knees and hips. Turns the mind inwards for meditation. Balances the right and left side of the brain. Awakens Shushumna Nadi and stimulates Kundalini energy. Regulates the breath and stills the mind. Uth Pluthi Lift or Tolasana Scale Posture (Nose) 1) EXHALE place your hands on the floor behind your hips and lift your-self up engaging bandhas. *REMAIN HERE AS MANY BREATHS YOU CAN* Benefits: Strengthens the muscles in the arms, wrists, shoulders and abdomen. Stimulates the abdominal organs. Calms the mind. Activates the root Chakra. Balances the practice. TRANSITION Shavasana Corpse Posture 1) EXHALE and slowly lie down on the back. Check that the spine is centred. Close the eyes, release the bandhas and allow the breath to return to normal. Position the feet approximately of 82

65 feet apart and allow the feet to open to opposite sides. Place the arms about 1 foot from the body, with the palms facing up. Ensure the head and neck are aligned. Allow the body and mind to completely surrender to deep relaxation. Remain in the posture for as long as you can, or at least until the heart rate and the breath returns to a natural rhythm. Benefits: Completely relaxes the musculoskeletal system. Grounds, nurtures and revitalizes the body and mind. Gives the body time to absorb, integrate and balance prana. Reduces stress. Assists with the development of insight and teaches you to trust your inner wisdom. ASANAS PRIMARY SERIES *REMINDER* 1. OPENING MANTRA; DEVOTION TO THE PRACTICE SAMASTHITI; Standing still. SURYA NAMASKARA (A & B); Sun salutation. 2. STANDING POSES PADANGUSTHASANA; Thumb to foot pose. PADA HASTASANA; Hand to foot pose. UTTHITA TRIKONASANA; Extended triangle pose. PARIVRITTA TRIKONASANA; Revolved extended triangle pose. UTTHITA PARSHVAKONASANA; Extended side way angle pose. PARIVRITTA PARSHVAKONASANA; Revolved extended side way angle pose. PRASARITA PADOTTANASANA (A, B, C & D); Spread feet stretching pose. PARSHVOTTANASANA; Sideways stretching pose. UTTHITA HASTA PADANGUSHTASANA Extended triangle pose ARDHA BADDHA PADMOTTANASANA Half bound lotus stretching pose. UTKATASANA; Uneven pose. VIRABHADRASANA (A & B); Warrior pose. 3. SEATED POSES DANDASANA; Four-Limbed Staff Pose (staff means spine, body support). *this also refer to Chaturanga Dandasana PASCHIMOTTANASANA (A, B, C & D); West-Back (extended-intense) stretching pose. PURVATANASANA; Est-Front (extended-intense) stretching pose. 65 of 82

66 ARDHA BADDHA PADMA PASCHIMOTTANASANA; Half bound lotus forward pose. TRIANG MUKHA EKAPADA PASCHIMOTTANASANA; One foot transversely facing back. forward stretch JANU SHIRSHASANA (A, B & C); Head to knee pose. MARICHYASANA (A, B, C & D); Marichya (Ray of light (of sun or moon)) pose. NAVASANA; Boat pose 4. FINISHING POSES URDHVA DHANURASANA; Bridge configuration (construction) pose. PASCHIMOTTANASANA; West-Back (extended-intense) stretching pose. SALAMBA SARVANGASANA; All limbs pose. HALASANA; Plow pose. KARNAPIDASANA; Ear pressure pose. UTTANA PADASANA; Extended foot pose. SHIRSHASANA; Head standing pose. BADDHA PADMASANA; Bound lotus pose. PADMASANA; Lotus pose. UTPLUTHI (Tolasana); Sprung up. 4. FINISHING MANTRA SHAVASANA; Corpse pose. 66 of 82

67 SANSKRIT ASANAS VOCABULARY ANANOTMY: 1. PADA: FOOT 2. HASTA: HAND 3. ANGULI: FINGERS 4. ANGHUSTA: THUMBS/BIG TOE 5. JANU: KNEE 6. SIRSA HEAD 7. MUKHA: FACE 8. KARNA: EAR 9. JATTARA: STOMACH 10. ANGA: LIMBS 11. BHUJA: ARM 12. SARVANGA: WHOLE BODY 13. SAVA: CORPSE 14. PRANA: LIFE FORCE; ENERGY 15. PASCHIMA: WEST DIRECTION (BACK SIDE OF THE BODY) 16. PURVA: EAST DIRECTION (FRONT SIDE OF THE BODY) ANIMALS: 1. SVANA: DOG 2. BHEKA: FROG 3. BAKA: CROW 4. USTRA: CAMEL 5. GO: COW 6. BHUJANGA: SNAKE/SERPENT 7. KAPOTA: PIGEON 8. KURMA: TURTLE 9. MATSYA: FISH 10. SHALABA: LOCUST/ GRASSHOPPER CHARACTERISTICS: 1. ADHO: DOWNWARD 2. URDVHA: UPWARD 3. UTTHITA: EXTENDED 4. PARIVRITTA: REVOLVED 5. BADDHA: BOUND 6. SUPTA: RECLINE 7. UTTANA: INTENSE STRETCH 8. STHIITI: STABILITY 9. UPAVISHTA: SEATED 10. PRASARITA: SPREAD 11. ARDHA: HALF 12. SALAMBA: WITH SUPPORT 13. KONA: ANGLE 14. PIDA: PRESSURE OTHERS: 67 of 82

68 1. PARIGHA: GATE 2. HALA: PLOUGH 3. VRKSA: TREE 4. TOLA: SCALES 5. TADA: MOUNTAIN 6. SETU: BRIDGE 7. NAVA: BOAT 8. MUDRA: SEAL 9. DHANU: BOW 10. DANDA: STAFF 11. CHANDRA: MOON 12. SURYA: SUN 13. VIRA: HERO 14. ASANA: POSTURE POPULAR YOGA TERMINOLOGY AGNI: DIGESTIVE FIRE ASANA: POSTURE ASHTANGA: YOGIC YOGA PATH AYURVEDA: ANCIENT INDIAN SCIENCE MEDECINE BANDHAS: INTERNAL LOCK BHAKTI: DEVOTION CHAKRA: ENERGY CENTER IN 7 MAJORS PLACE OF THE BODY DHARMA: PATH OF TRUTH; PURPOSE OF LIFE DOSHA: PHYSICAL BODY TYPE; PITTA, VATA & KAPHA KARMA: ACTION - THE LAW OF KARMA IS THE LAW OF CAUSE AND EFFECT KARUNA: COMPASSION KULA: COMMUNITY SAGES AND DEITIES Bharadva: Sage and also the father of famous archer, Drona who trained the cousins who would later became the rivals and fought the famous war that the Bhagavad Gita wrote about. Garuda: was the Eagle King; Garuda once provided transportation and carried Lord Vishnu to the aid of devotee, Gajendra who was in a life threatening situation Matsyendra: Lord of the Fish, Shiva discovered a fish who had completely learned his teaching of Yoga. Shiva gave him divine form to then spread the knowledge of Yoga. Marichi: son of Brahma and grand-father of Surya the god of Sun. Surya: god of Sun. Virabhadra: the great warrior who sprang the Shiva s aim to seek revenge on his father in law Nataraja: one of the names of Shiva, the Lord of dance. Hanuman: Chief of the monkey army, one of the Rama s greatest devotees who came to his aid. Hanuman made huge leaps across the sea, first to find Sita and then to save Rama s brother. 68 of 82

69 INTRODUCTION BHAGAVAD GITA 69 of 82

70 WHAT IS BHAGAVAD GITA? The Bhagavad Gita is an ancient Indian text that became an important work of Hindu tradition in terms of both literature and philosophy. The earliest translation of this work from Sanskrit to English was made around 1795 CE by Sir Charles Wilkins. The name Bhagavad Gita means the Song of the Lord. It is composed as a poem and contains many key topics related to the Indian intellectual and spiritual tradition. Although it is normally edited as an independent text, the Bhagavad Gita became a section of massive Indian epic named The Mahabharata, the longest Indian epic. There is a part in the middle of this long text, consisting of 18 brief chapters and about 700 verses: this is the section known as the Bhagavad Gita. The Gita was written during a time of important social change in India, when kingdoms were becoming larger, increasing urbanisation, more trade activity, and social conflict similar to what was happening when Jainism and Buddhism developed. **This ancient Indian text is about the search for serenity, calmness and permanence in a world of rapid change and how to integrate spiritual values into ordinary life** Around the time when the Gita was written, asceticism (self-control or abstinence) was seen in India as the ideal spiritual life. Ascetics from different sects along with Jains and Buddhist all agreed that leaving everything behind (family, possessions, occupations, etc) was the best way to live in a meaningful way. The Gita revolves around the following questions: - How can someone live a life spiritually meaningful without withdrawing from society? - What can someone who does not want to give up family and social obligations do to live the right way? The Gita challenges the general consensus that only ascetics and monks can live a perfect spiritual life through renunciation and emphasising the value of an active spiritual life. The complicity of the Gita is based on two sets of cousins competing for the throne: The Pandavas and the Kauravas. Diplomacy has failed, so these two clans armies meet on the battlefield in order to settle the conflict and decide which side will gain the throne. This is a major battle and it takes place in Kurukshetra, the field of the Kurus, in the modern state of Haryana in India. Arjuna, the great archer and leader of the Pandavas, is a member of the Kshatriyas caste ( the warrior rulers caste). He looks out towards is opponents and recognises friends and relatives and finally reasons that controlling the kingdom is not worth the blood of all of all his loved ones. Emotionally overwhelmed, Arjuna drops down, casting aside his bow and arrows and decides to quit. He prefers to withdraw from battle; he prefers inaction instead of being responsible for the death of people he loves. His chariot driver is the god Vishnu, who has taken the form of Krishna. Krishna sees Arjuna quitting and begins to persuade Arjuna that he should stick to his duty as a warrior and engage the enemy. The Bhagavad Gita is presented as a conversation between Arjuna and Krishna, a man and a god, a seeker and a knower. Arjuna is worried about entering the battle and destroying his own family, so Krishna begins by explaining 5 reasons why Arjuna should not be troubled by this. Essentially Krishna shows to Arjuna why he will not get bad karma from taking part in the war 1. The first reason Krishna mentions is that because of Atman (the self) is eternal, it is a mistake to think that one can actually kill someone. What actually happens is that people are sent to next stage of reincarnation. 70 of 82

71 [Krishna speaking] One believes he is the slayer, another believes he is the slain. Both are ignorant; there is neither slayer or slain. You were never born; you will never die. You have never changed; you can never change. Unborn, eternal, immutable, immemorial, you do not die when the body dies. (Bhagavad Gita 2:19-20) 2. The second reason why Arjuna should fight is because of honour and duty, also referred to as dharma or cast duty. Arjuna is a member of the warrior class; the battle is the very reason for his existence. It is not sinful to fulfill your duty in life. 3. The third reason Krishna gives is that inaction is impossible. Withdrawing from battle is in itself a conscious decision; not choosing is still a choice. This is in a way a criticism of some worldviews, such as asceticism, which claims that leaving everything behind is inaction: Withdrawing from society is always a deliberate act. 4. Fourth reason given by Krishna is that the source of evil is not in actions but in passion and desires, the intentions behind the actions. This brings the dialogue to the last reason. 5. The last reason is there are ways to act where we can do what we have to do without getting bad karma. In the Bhagavad Gita, Krishna explains 3 ways: 1- Jnana yoga (yoga of knowledge) This idea is based on the Upanishads and holds that life and death are not real. Selfhood is nothing but an illusion. All we see are manifestations of the oneness. Once we realise that oneness is behind all things, we can escape the bad karma from acting. [Krishna speaking] I am ever present to those who have realised me in every creature. Seeing all life as my manifestation, they are never separated from me. (Bhagavad Gita 6:30) 2- Bhakti yoga (devotion yoga). This is an idea developed in great detail in Hinduism and holds that our actions can be dedicated to Krishna by surrendering our will to him, and he will take upon himself any bad karma. 3- Karma yoga (yoga of action). The idea behind karma yoga is acting without attachment; in other words, to act without being so concerned about the outcome of our actions. According to this view, if we act in such ways as to become attached to the fruits of our actions, we can be more effective. Sometimes, emotions like fear, embarrassment, or anxiety can interfere in the outcome of what we do. [Krishna speaking] Neither agitated by grief nor hankering after pleasure, they live free from lust and fear and anger. Established in meditation, they are truly wise. Fettered no more by selfish attachment, they are neither elated by good fortune nor depressed by bad. Such are the seers. (Bhagavad Gita 2:56-57) [Krishna speaking] Thinking of objects, attachment to them is formed in a man. From attachment, longing, and from longing anger grows. From anger comes delusion, and from delusion loss of memory. From loss of memory comes the ruin of understanding, and from the ruin of understanding he perishes. (Bhagavad Gita 2:62-63) 71 of 82

72 Each of these 3 ways to act without getting bad karma is suitable for different people or castes. Priests would follow the way of knowledge, peasants, merchants and commoners might be inclined to the way of devotion; warriors would identify themselves with the way of action. Finally, Arjuna decides to obey Krishna by engaging in the battle and in the end the Pandavas regain control of the kingdom. YOU WERE NEVER BORN; YOU WILL NEVER DIE. YOU HAVE NEVER CHANGED; YOU CAN NEVER CHANGE. 72 of 82

73 BHAGAVAD GITA LESSONS What ever happened, happened for the good The soul is neither born, and nor does it die You have the right to work, but never to the fruit of work You came empty handed and you will leave empty handed Lust, anger and greed are the three gates to self destructive hell Change is the law of the universe, you can be a millionaire or a pauper in an instant Man is made by his belief. As he believes, so he is 73 of 82

74 APPLICATION OF YAMAS & NYAMAS IN YOGIC DIET 74 of 82

75 Yogic Diet and Ahimsa As practitioners, we can pass on how to maintain a healthier planet to our entourage. When we align with our true nature, we do good things for the world. Eating better for our body and our planet. Yoga s wisdom can heal our food patterns giving us a way to protect animals, rivers and mountains that heal and protect us. There are many reasons why we should make our diet cruelty free: 1. For the sake of the animals - the meat and milk industry is very cruel both in the way cattle are raised, treated and of course slaughtered, and the way mothers and calves are mistreated. (Cowspiracy, What the Health movies) 2. For the sake of our body - physically bodies that consume meat are unhealthier. Emotionally/spiritually, if we understand energy, we realise that ingesting the emotions of animals that have suffered has negative effect on the body. 3. For the sake of our soul causing harm to other beings has karmic consequences, it is a well-known fact that animals undergo tremendous emotional and physical suffering when killed. In the classic Vedic text Manusmriti, it is stated: Having well considered the origin of flesh-foods, and the cruelty of fettering and slaying corporeal beings, let man entirely abstain from eating flesh. Such food items are not only unhealthy for our bodies, but also unhealthy for consciousness. 4. For the sake of our planet (which ultimately is our own sake). Most of the depletion of the rainforest is through growing grain to feed cattle. YOU ARE WHAT YOU EAT! The cells of our body make us up. They literally build us. If we eat junk food, our body will be built up of junk. If we eat suffering, vibration of fear and suffering will be in our body. The ultimate conclusion of "you are what you eat is that everything you put into your mouth is going to affect your mind, body and soul. There is an inherent bio-mechanism within us to guide our ability to make health-giving and life-enhancing decisions. The subtle energy of your food becomes your mind David Avocado" Wolf AHIMSA In a short time it will not be safe to use anything that comes from the animal creation. Ahimsa is a term meaning "not harming and compassion. The word is derived from the Sanskrit root HIMS - to strike; Himsa is injury or harm, and A ahimsa is non harming or not causing injury. Ahimsa is also referred to a non-violence, and it applies to all living beings - including animalsaccording to many Hindu Religions. Ahimsa is a multidimensional concept, inspired by the premise that all living beings have the spark of the divine spiritual energy; therefore, to hurt another being is to hurt oneself. Ahimsa has also been related to the notion that any violence has karmic consequences. 75 of 82

76 Ahimsa s precept of causing no injury includes one s deeds, words, and thoughts to any creature, not merely to human being but for animals. plants and the entire natural order. For it to be complete, ahimsa must extend to action, speech and thoughts. According to David Frawley, Ahimsa is the most important observance in the practice of yoga for mental peace, which is not possible if we harbour thoughts of harm for others. Ahimsa is behind the Ayurvedic recommendations of vegetarian diet. It extends to all healing prescriptions/ medicines. Medicines above all should not be based upon cruelty. We cannot gain real benefits from medication that have been test on animals. We cannot alleviate suffering for one creature by causing suffering to another. Caring for animals and the planet is the way we will heal ourselves. Food that involves animal cruelty, clothes that involves child labor or exploitation. Food that is made at the expense of destroying animal habitats. Food is a means of nourishment, but are the effects really positive if we are creating harm. When we have the understanding that we are all one we will never harm another living creature. We will not gain anything at the expense of the world that we are living in. Our first concern should be with the planet that sustains us. She is our Mother. The Mantra that works best with the concept of Ahimsa, is the closing Mantra at the end of the Practice of Ashtanga Yoga. MAY ALL BEINGS BE HAPPY AND ATTAIN FREEDOM lokah: location, realm, all universes existing now samastha: all beings living/sharing this location sukhino: centered in happiness and joy, free from suffering bhav: the divine mood or state of united existence antu: may it be so, it must be so (antu used as an ending here transforms this mantra into powerful pledge). Reminder: Ahimsa in Practice 76 of 82

77 Non-violence towards other living beings Non-violence towards your body Non-violence towards the Planet Non-violence in your thoughts PRACTICING AHIMSA IS A GREAT YOGA PRACTICE: -Go Vegan, or at least an organic, ethically, based vegetarian, who buys local. -Buy Fair trade and sweat-shop free products. -Take care of Mother Earth; Reduce, reuse, recycle- everyday. -Adopt a pet. Avoid pet shops and bringing pets from breeders. -Be Kind to others in thoughts, words and deeds. -Volunteer your time or donate goods or money to needy. -Call your mother and father :) -Listen to a child or give some love. -Do not gossip. Speak only positive things about those who are not present. -Be tolerant of others who are different than you. Find a common ground. -Practice peace. -Be patient and when your patience is tested, breath. Yoga is encoded with five Yamas for moral observations in society and five Niyamas for personal steps we can take toward harmony. We fall in love with the miracle of our bodies and become balanced, powerful, present and giving with food. Align yogic values with your shopping practices, your kitchen and on your plate. As a practitioner, we have a unique vantage point for being change-makers with modern food. In 2015, 400 millions less cattle were slaughtered. This is due to each of us choosing to eat less or no meat at all. We make the change with what we purchase and being the change in the world is what we want to do and see. Your choices can support you cells, your connection to family and community, our rivers, air and soil. What s good for your cells is also good for the Planet. You have power, promise and choice in food. You have a force of life, healing and connection. Yoga s wisdom can guide you to integrate lifelong nourishing food practices that align with your soul. From this radiance, you can model and teach others to do the same Eating connects us with the whole world. You can buy food made from a country you have never been to and support or destroy forests and farms you might never see or just from your coffee cup. You can eat without realising your impact to health or others. We are connected by our food to the world we share. No matter how many hours you may practice yoga in this life time, its your food that is shaping most of your experience on the planet. What you eat every day determines your immune system functionality, the health of your nervous, circulatory and respiratory systems. Also your body weight and how cells are dividing and what your brain is thinking. What you eat reflects how you feel about yourself. Food connects you to family, place, culture, tradition and the Planet itself. Our modern food supply is full of options, some of which we know are making us sick. Because food is so personal and interconnected, making changes to what we eat can be confusing, stressful and full of habits or loops that hold us back from real transformation. 77 of 82

78 APPLICATION OF YAMAS & NIYAMAS TO FOOD: YAMAS Ahimsa: peace & non-violence/ environmental & personal welfare, stillness & awareness with food. Satya: benevolent truth honesty in food supply, accept other s food, expand real by choosing real, own truth kindly. Brahmacharya: balance and moderation, trust the inner guide, avoid excess to create resilience. Asteya: Generosity circle of life food, abundance consciousness, share and receive graciously. Aparigraha: Detach, let go of past patterns, future expectations and others needs, Be Present! NIYAMAS Saucha: Cleanse & renew, body/mind/food/detox and clarify and simplify. Santocha: Contentment presence, appreciation, consciousness of food enjoyment. Tapas: Commitment, burn away doubt, fire up internal will power through daily practice. Svadhyaya: Self-Study authentic cravings, nutrition information, cooking skills and personal development. Ishvarapranidhana: Celebration of the Spirit Bliss through nourishment. The simpler you eat, the healthier you become. It is very difficult to eat simple food. Yogi Bhajan Food for anna in Sanskrit, is the basis of life - Prana. It carries force and sustains it in the body. A diet that is wholly conducive to the practice of yoga and spiritual evolution is a Yoga practice in itself. It is essential for purification of the body, balancing energy, maintaining the Sattvic state of mind. The diet of a practitioner should place emphasises on natural non processed food. Food that grows in harmony with nature on good soil, ripened naturally, cooked in the right manner and with the right attitude and love. Such food carries Prana and Consciousness. Food is a mass of energy. Water and air also supply energy to the body. You can live without food for several days but you cannot live without air even for a few minutes. Oxygen is even more important. What is wanted to feed the body is Energy - Prana. If you can supply this energy by any other means, drawing it from the Cosmic Energy, then you can maintain the body for any length of time and can dispense with food completely. THREE MAIN QUALITIES FOR THE CONSCIOUS PRACTITIONERS DIET Sattvic: good food is the food that increases vitality, energy, vigour, health and joy; and which is delicious, bland, substantial and pure. Sattvic is food that will calm and render the mind. It is food that is abundant in Prana and that gives life to all sentient beings in both plant and animal kingdoms. A Sattvic diet means not only vegetarian food, but food rich in life-force like organic fresh fruits and vegetables. It requires avoiding canned and processed food, and food prepared with chemical fertilisers or sprays. It also means properly prepared fresh food. Foods prepared with lots of love will add Sattvic quality. 78 of 82

79 Sattvic foods are nutritive vegetarian foods like organic nuts, seeds whole grains and oily fruits and vegetables that help build the brain tissue and develop Ojas. Get peace through a sattvic diet Rajasic: Food that excites passion and produces pain, grief and disease. Fish, eggs, meat, salts, garlic and chillies are foodstuffs. The passionate desire foods are bitter, sour, saline, excessive hot, pungent, dry and burning. Rajasic foods are those that have a stimulating effect on the mind and body. They are considered to be neither beneficial nor harmful. These foods lead to aggressiveness and irritability, and are often obtained in a way that harms another organism. Tamasic: Food that fills the mind with anger, darkness and inertia. It is stale, tasteless, putrid, rotten, leaving and impure. Beef, wine, garlic, onions and tobacco etc. are the foodstuffs. Tamasic foods are those that have a sedative effect on the mind and body. In general, they are considered detrimental. According to yoga, these foods are to be avoided as they can cause mental dullness and physical numbness. However, in times of pain they are allowed to alleviate suffering. Conclusion: Different foods produce different effects on various compartments of the brain. For the purpose of meditation, the food should be light, nutritious and Sattvic. Tea and sugar should be used in moderation. It is better if you can give them up entirely. A well balance diet helps beings to grow, work efficiently, balance the body weight and keeps up efficiency, stamina and a high level of vigour. YOU ARE WHAT YOU EAT! The vegetarian diet has been acclaimed to be the most conducive to spiritual and psychic advancement. It has been found that meat augments animal passion and decreases intellectual capacity. While it is true that meat-eating countries are physically strong and active, the same cannot be said of their spiritual attainments. Meat is not at all necessary for the maintaining perfect health and vitality. On the contrary, it is highly deleterious to health. It brings in its train a host of ailments such as tape-worm, albuminuria and other diseases of the kidneys. Reasons for a vegetarian diet Physical reasons : Plant-based eating is recognised as nutritionally sufficient; as well as a way to reduce the risk of many chronic illnesses. The body becomes light, more active and flexible. Weight comes to a normal level. Energy: Plants gain energy directly from the sun. Non-veg food is high with cholesterol and uric acid which leads to many diseases. Antibiotics, pesticides, hormones are used in a meat industry which leads to joint inflammation. Vegetarian food is more easily digestible. Vegetarians have better acid-base balance and suffer less from osteoporosis. Meat contains estrogen that leads to breast cancer. Vegetarians live longer. Mental reasons: Sattvic nutrition helps to develop quality of sativa: purity. Spiritual, ethical reasons; Ahimsa: A practitioner should not hurt or kill living beings and nature. Karma - whatever we do will return to us. Environment: The meat industry requires a lot of natural resources. Growing grain for cattle is the number one cause of the destruction of the rainforest and produces a lot of solid waste. Economic: The amount of grain used to produce meat to feed one family can feed five vegetarian families. 79 of 82

80 Fasting and its Benefits Fasting is recommended for devoted practitioners as it produces weakness. But fasting is highly beneficial. Fasting gives rest to the stomach and the intestines and eliminates uric acid. Curative benefits: animals use it when they are sick. The body utilises a lot of energy to digest food. During fasting, these resources are used to recover from disease. Purifying: Removes toxins from the body. Restorative: Good rest for digestive system. Meditative: Calms down the mind and body. Spiritual: Less time thinking about food, more about God. Building will power: Develops discipline and self-control. It is good to fast every Ekadashi - one every 2 weeks or once a week on a chosen regular day. Good way to do it is to fast on moon days. One long fasting retreat per year is highly recommended. Fasting more than 3 days should be done under professional guidance, unless you are an experiment in the process of fasting and the condition during breaking fast should be control carefully. Intermittent fasting is also recommended and has many health benefits. Conscious Eating If you do not mix saliva in every morsel of your food, you are eating poison. We gulp our food, which is totally unconscious. We break up the food with the teeth and swallow. The problem is that digestion begins the the mouth. Your saliva breaks down starch into simple sugars. Poison becomes nectar by simply eating small bites, chewing consciously, mixing your saliva and tasting the sweetness, When you swallow food that is not chewed properly, it swallows your strength, your life. Then nothing is left of you. Slow eating is one the best meditations on Earth. Life will be long and your power will be great if you taste every morsel of the food you eat. Practitioners have known for thousands of years that one of the easiest keys to health is slow conscious eating. It takes practice and if you can t digest it, don't eat it! Eat only what you can eliminate within hours. Stop eating before you feel full. Rest after meal; nap after lunch, walk after dinner. Don t eat after sunset. Chew more than you think you need to; your stomach has no teeth. Have regular eating times and eat only when you are hungry. Preparing Food Prepare the food you eat with love and care. We should also have consciousness during our cooking. An important ingredient for practitioner diet is the vibration that is put into the food. When you have a positive energy when you prepare the food, you enhance the nourishment and healing power of food. Most of us will agree the best meals are often prepared by a loving mother. Cooked food is no less a work of art than traditional art or music and is invested with the emotions and consciousness of the cook. So, when you eat, you are not only eating the food and its ingredients, but you are also ingesting the consciousness of the cook. 80 of 82

81 Eat in a pleasant environment. This helps with the digestion and assimilation of the food. Serve food gracefully. Serving others brings consciousness to the eating experience. One way to express our love for people we care about is to cook for them. Prepare food for the pleasure of the Divine and have the desire to share your food with others. Take a minute before you eat to be grateful; blessing food adds Prana. Be thankful for what you have here and now. Good foods for practitioners: Fruits of all types, particularly of sweet nature, taken fresh and whole. All vegetables, except too much onion and garlic. Whole grains of all types, in particular rice and oats. Beans in moderation. Nuts and seeds like almonds, coconut, walnut, pecans, sesame raw if possible or not too roasted or salted. Good natural plant based oils of all type. Natural raw sugar. Sweet spices like ginger, cinnamon, cardamom, fennel, cumin coriander turmeric. Herbals teas, natural water with lemon. Food prepared with love and consciousness. Food to avoid or reduce: Meat and fish of all types, including eggs. Artificial processed and junk food of all types. Fried food. Canned food, except naturally canned fruits and tomatoes. Poor quality oils from animal fats and margarine. Dairy products from factory farms. Garlic, onions and over spicy food. White sugar and white flour. Artificial sweeteners and condiments. Over cooked food or recooked food. Alcohol, tobacco and other stimulants. Tap water and any artificial beverages. Microwave cooking. Food taken in a disturbed environment. Recommended book: Mucusless Diet by Arnold Ehret 81 of 82

82 82 of 82