1. Nithya Yoga - Vijnana Dindima

There is complete uncertainty as to who Patanjali was. Some think of him as the divine incarnation of the serpent Ananta, who supports the whole universe and is simultaneously the bed of Lord Vishnu. Factually, next to nothing is known about him. It is believed that he was born in south Bharat, in the holy town of Chidambaram, a place very deeply associated with Nataraja, the dancing expression of Lord Shiva. Hindu tradition identifies him with a famous grammarian of the same name who lived in the second century B.C.E.

The reason for this confusion is that Bharat has known of several other Patanjali's. The name Patanjali is said to be given to Ananta because he wanted to teach Yoga on earth and fell (pat) from heaven, onto the palm (anjali) of Gonika, his mother.

Notwithstanding his origin, Patanjali is credited with the compilation of the great book, the Yoga Sutra. It is an exceptionally open and profound work on the nature of consciousness. It is considered more universal than any other book because it focuses only on the mind, its qualities, influences, fluctuations and the resultant disturbances that are obstacles on the path of the discovery of the Self. It clearly outlines the means to transcend the mind and live in the heightened state of awareness called samadhi. Because the mind is common to all of humankind, these sutras are, therefore, of interest to all.

A sutra is a style of writing, which has very few words, yet is full of essence, affirmative, universal in context and yet free from all ambiguity. These sutras, these aphorisms on Yoga are scientific, straightforward and to the core. This is the greatest book ever presented to mankind. Millions of books and many styles of Yoga have stemmed from this one book. The Yoga Sutra is so complete that not one single word more can be added to it.

Patanjali did not belong to any isms (religions). Patanjali was a saint and a scientist rolled into one. He declared universal truth for the benefit of all mankind. He left behind a strong energy, a strong understanding and a strong way for people to experience universal consciousness. Patanjali has either directly or indirectly influenced every spiritual master on planet Earth. One such Master was Raghupathi Yogi, from the small temple town of Tiruvannamalai, in south Bharat.

When THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM was about three years old, a relative brought home a wandering mendicant, or sanyasi whose name was Raghupathi Yogi. Raghupathi Yogi lived on the same street as THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM and came to know the entire family. He was born and brought up in Burma (Myanmar) then a British Colony, where he had studied yogic procedures from Buddhist lamas. He was an adept in Yoga and related methods and could demonstrate many Yogic powers, including the ability to levitate at will which he mastered through a combination of yogic postures (asana) and breath control techniques (pranayama). THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM fondly remembers the numerous occasions when Raghupathi Yogi would levitate and playfully ask the children to crawl under him; it was an entertaining game that everyone enjoyed thoroughly! Raghupathi Yogi was an expert in Patanjali's Ashtanga Yoga methods and taught it diligently to his most ardent student, the young THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. Raghupathi Yogi noticed that the young THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, unlike boys of his age who played with toys and marbles, was engrossed in playing with little idols and statues of gods and goddesses. They seemed to be his companions and he was very comfortable playing with them. Being a man of deep wisdom, Raghupathi Yogi soon realized that the young THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM was spiritually inclined. He remarked that the boy was a shining light in that household. Despite the huge age difference between them, the young boy was totally at ease in the company of Raghupathi Yogi. They seemed to share a deep bond where the need for communication did not matter.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM remembers Raghupathi Yogi with tremendous affection and respect and

recalls: 'I had the fortune to study yoga under a great master, Raghupathi Yogi. When I spent time around him he was around one hundred and four or five years old. He was a very healthy man who had mastered yoga and had experienced all aspects of Yoga not just in the physical level, but in a much deeper way. He would express many different powers of yoga. I remember very clearly when he would take a stone and make the sound of a hammer hitting the stone; the stone would break into two pieces. Sometimes he would make the sound of a stone flying and to my astonishment, I would see birds falling down as if they had been the targets! At other times he would create a particular vibration and snakes would come from the bushes! Similarly, he would create the sound of a dog and from all over dogs would gather around him. Just through sound, he was able to do anything he wanted".

"He expressed so casually amazing strength and unimaginable physical power. He would tie an iron rope around his chest and when he exhaled deeply, the rope would break into pieces! Usually a logical mind cannot accept or understand that all this is possible, but this great Yogi made everything possible! I had the fortune to be around him and see him levitating, not once but at least twenty times. He would inhale deeply and hold the breath. The moment he did that the body would lift from the ground, like an inflated balloon!"

"From the age of three to thirteen I had the fortune to be under his feet, his guidance and care. Every day from morning till noon for at least 4 to 5 hours, he would make me do all the traditional yogic techniques including asana. He would instruct me to bend this way and that way, backwards and forwards. He would make me do all of the yogic cleansing techniques like neti, and dhauti. I would have to swallow that long cloth to clean the intestine and internal system. To tell you honestly, it's only now that I feel happy about everything he made me do. Those days I used to hate him because my training which started from 6 am in the morning was practically like torture Any beginner in yoga can sympathize and understand with what I am talking about."

Raghupathi Yogi came into THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM's life for a purpose. Being a Yogi of many great skills and powers, he helped prepare the young boy's body to receive and hold the tremendous energy of enlightenment. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says that retaining this tremendous energy is like squeezing four elephants in a small hut.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says that the experience of satori (a glimpse of enlightenment or a no-mind state) is not a big thing; anybody can experience a satori. However, in order to stay in that level of consciousness and to actually express it, preparation of the body and mind is required. Raghupathi Yogi helped prepare the young THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM's body and mind through various yogic techniques. He enabled him to experience, remain and radiate the high energy of enlightenment.

Raghupathi Yogi would without fail come to the boy's house every morning. Day after day, the Yogi would take him to the temple and make him practice yoga techniques for three to four hours.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM recalls affectionately: 'The temple where Raghupathi Yogi used to teach me yogic techniques had a beautiful stone pillared mandapam (hall). He would instruct me to climb 20 to 30 pillars continuously! I was not allowed to use both hands when climbing the pillars. t. I could use only one hand! The other hand was to be kept behind my back or tied with a rope. To this day, I am still not able to find any reference to support why he made me climb the pillars. I have not read any Yogic literature which identifies that climbing pillars is a yogic technique!'

The boy obeyed Raghupathi Yogi, partly out of respect and partly out of affection. The Yogi insisted that he do this extended practice every day. He told the boy that he needed to keep his body fit, as he would need to do Herculean things in the future. After the yoga practice, he would take the boy to a nearby hotel to have breakfast. He was very loving and bought him candies and chocolates to keep the boy's interest alive.

Over time, Raghupathi Yogi taught him all the eight parts of Ashtanga Yoga, including pranayama (breath control techniques) and asana (postures). Additionally, he taught mantra, dhyana (meditation) and various other yogic techniques. He was also given the invaluable knowledge of how to live without water and not feel thirst. He was to twist the tongue, and while sucking in air make the sound of the mantra 'lam'. He also taught the young boy how to go without sleep, and not feel tired and how to live without

food and not feel hunger by using a herb to draw a diagram on the skin over the liver.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM was also taught how to play with light energy and how to create things through sound energy. These were of immense use to him during his wandering days and penance; but for these techniques and the strength built through yoga, his bodymind would have been unable to withstand the rigors of those years of tough ascetic life.

Raghupathi Yogi did a great service by preparing the young boy's body and mind for his future endeavours and also got fulfilment doing so. As much as the young THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM learnt from him, the Yogi said he learnt from the boy. He gave him the deerskin he used to sit on, which was given to him by his Master. This was treated and tanned with herbs and even after 60 odd years it has the original hair.

Raghupathi Yogi arranged for taking pictures of the young yogi in various meditative postures during his years with him. Photography was very expensive those days in rural Bharat. Raghupathi Yogi would borrow money from a local hotel owner, Upadhyaya, for these photographs. When asked why he was doing it despite such expense, he just smiled and did not answer. When the photos were

delivered, he wrote on them, 'The whole world will one day thank me for these photographs.' Raghupathi Yogi had photos taken of THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM alone as well as the two of them together, but none of himself alone. When questioned about this by the young boy, Raghupathi Yogi just smiled and said, 'No one will want to have my photographs, but many will want to have yours!'

Raghupathi Yogi told the boy that the best age to learn yoga is before the age of 14 and that was why he started him at 3 years of age. He had a total of eight full years to train the young boy.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM said that the rigorous training he underwent in the first eleven years of his life helped him sustain the tremendous energy of enlightenment. He remembers very clearly Raghupathi Yogi telling him that to bear fruit on the spiritual path you have to be trained from a very young age.

According to Vedic tradition, any kind of spiritual practice must be undertaken before sexual maturity so that it will be easy to live with reality and not fall prey to impossible and unreal fantasies. Otherwise, the whole process can be difficult and disheartening. Once puberty is attained, the fantasies and imagination that are thrust on the individual through the outside world, (in the modern context the media, peer pressure and social conditioning), play havoc with the hormones and the vital energies. It then becomes very difficult to begin the practice of Yoga for spiritual elevation. At best it can be viewed as the practice for granting physical and mental well -being.

During the Vedic times the practice of brahmacharya was all about learning to live with reality. Brahma means truth or reality and charya means to walk with. This correct understanding has to do with learning about and accepting reality. In no way did it mean forced celibacy, as many people have erroneously understood it.

This truth was very well known during the Vedic times. That is why in ancient Bharat the *gurukulam (*the educational system) was highly regarded. When a child was about 3 years old, the parents handed the child over to the guru, who from then on became his father and mother.

Till the age of seven, children were allowed to roam freely, unclothed or wearing a single loose robe with no awareness of their gender. The energies were allowed to flow easily. Restrictions were not imposed on the children in this extremely natural atmosphere. Both boys and girls were taught the Gayatri mantra (sacred chant) so that the inner sun, their innate intelligence, would be awakened and expressed.

With such unique and caring guidance, most children would have some kind of spiritual experience by puberty. As the Guru had trained their body and mind so lovingly, they were capable of handling the subtle high voltage energies that coursed through their bodies.

Raghupathi Yogi's appearance in the young THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM's childhood was indeed most propitious. He was very learned and would pass on many teachings to the young lad. It was as if he wanted to pour all his experience and knowledge into the boy in the little time that was available to him.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM remembers that at all times Raghupathi Yogi would play with snakes, which for him, was quite frightening initially. He would playfully guide thin snakes through his nostrils and take them out through his mouth in imitation of some yogic cleansing techniques. When Raghupathi Yogi saw the boy's fear, he would laugh and say that they would not do any harm, as they were a part of him, his family. He always wore a gold girdle around his waist like a coiled snake around a pillar.

It was only after enlightenment that THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM understood that Raghupathi Yogi was none other than an amsa (a part) of Patanjali himself. He realized that he had received his training and initiation in spiritual matters, especially in the Science of Yoga through none other than Patanjali in the form of his beloved master, Raghupathi Yogi.

In Sanskrit, the word "Yoga" actually means uniting or becoming one with. Many people today are unaware of this true meaning of yoga because they have their own perception of what yoga is. For some people, the word yoga triggers off a visual image of flexible, healthy bodies in various convoluted postures, or sitting in meditation, and they stay away from the practice thinking it is too much for them. Yoga is practised by modern people for a variety of reasons. Yoga is taken up a form of weight loss exercise by the obese. For the person with physical ailments, yoga is practiced as a therapy for healing the body. For the person suffering from stress and anxiety, yoga is a heaven sent practice to induce mental calmness and peace of mind. For people with unsatisfactory relationships at home or work, yoga presents a way to develop the right attitudes and cognitions to improve their relationships and life. For the seekers, yoga is the way to finding the meaning of life and existence. Yoga is all of the above and more.

The goal of yoga at the highest level is to prepare the body and mind for experiencing the highest states of awareness and consciousness. Good health, wealth, peace of mind, contentment and clarity of mind are among beneficial side effects of regular yoga practice.

There are many different paths or systems of yoga. Examples are Mantra Yoga, Kundalini Yoga, Swara Yoga, Bhakti yoga, Japa Yoga and Hatha Yoga. Each path takes the practitioner to the same source like the different roads that lead into a city or like how the different rivers flow into the sea, the destination is common but the experiences along the way can be quite different. All the paths of yoga aim at the elimination of the ego, leading to meditation. It is good idea to practice a combination of all the five paths. They are all closely connected, not rigidly separated, and the synergy experienced in such a multidimensional practice can accelerate the entry into higher states of consciousness.

The five Classifications of Yoga are:-

• Karma Yoga path of action or activity
• Bhakti Yoga path of devotion
• Jnana Yoga path of enquiry
• Raja Yoga path of introspection
• Hatha Yoga path of balancing the physical, mental and pranic layers in the body

Karma yoga is the yoga of action. It is the path or system of yoga for developing awareness through activity. It is about performing actions done with intense awareness, non-detachment from the action itself and non-attachment to the fruits of actions. It is not what you do, but the attitude and state of awareness when doing it.

Work becomes meditation when the doer, the action and the thing done becomes one - this is the real Karma Yoga. This intensity of action reduces the ego's power and increases effective action and efficient performance. When you are no longer the doer, but merely the instrument, every action becomes spiritual and the work becomes super-efficient. It is important to develop the ability to do the work, and at the same time, be a witness to the actions.

Bhakti yoga is the path of devotion. Bhakti is intense love for God. It appeals to the majority of people as God does not distinguish between color, social status and family. Kannappa, who is one of the nayanmars or Shaivite saints in Hinduism, was a hunter who did not know the traditional or proper ways to worship Shiva. Every day he would hunt and gather flowers and bring water for his beloved Shiva. He had no container for the water so he would bring it in his mouth and he would gather flowers and carry them in his matted hair. He would spit the water on the linga thereby bathing him and decorate him with the flowers that he had brought in his hair. Then he would entreat Lord Shiva to eat the meat that he had killed and brought. One day, after doing all this he saw blood and tears coming from Lord Shiva's eye. He rushed to find healing herbs and medicines to stop the bleeding but nothing worked. In his burning devotion to Shiva, he took one of his arrows and gouged out his own eye and placed it in Shiva's bleeding eye socket. The bleeding stopped but not for long. The other eye on the Linga started to bleed. Kannappa knew what to do. He placed his foot on the second bleeding eye so that he would be able to find the eye socket after he took out his other eye and became blind. He never hesitated for even a moment. He never once thought about himself or how difficult it would be to survive as a blind man. His heart was set on restoring the eyes of his beloved Lord Shiva He was preparing to gouge out his remaining eye when Shiva appeared. Moved by the devotion and sacrifice of Kannappa, Lord Shiva restored both his eyes and blessed him with enlightenment.

There is no right way to express ardent love and devotion to God. When this emotion reaches its zenith of intoxication, tremendous bliss and joy is experienced. This one-pointedness of mind and body, devoid of the attachment to the ego or self-identity, leads ultimately to the experience of merging with the beloved.

Jnana means knowledge. This is the path of wisdom and enquiry. There are seven stages on the path of Jnana yoga. It starts when you have an intense desire and determination to get to the core of the truths of life and of existence. The knowledge learned is put into practice through the process of self-enquiry and meditation. As the mind slowly gets transformed through this process, worldly desires drop, allowing the yogi to spontaneously delve deeper and deeper into the practice. The mind becomes purer with time leading to the experience of bliss and contentment.

Eventually, a yogi reaches the state of complete detachment, the state of jivanmukti (liberation). The Jnana yogi becomes firmly established in the state of self-realization. This further deepens into the state of the absolute and ultimately expands to the state of superconsciousness where the consciousness is completely established in Brahman or cosmic consciousness, the state of Advaitha

Religion is no longer just written scriptures or intellectual knowledge; it has become the yogi's experience and reality.

This is the path of introspection, where the main practice is meditation. Raja Yoga is also known as the "Royal Road". This is the path described by Patanjali as Ashtanga Yoga or the Eight Limbs of Yoga. The practice of Raja Yoga consists of living the principles of yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. Ultimate success in Raja Yoga is the attainment of the state of samadhi. These principles in Ashtanga yoga are described in a later chapter.

Hatha is made up of two Sanskrit words. Ha means the sun, tha means moon. Our body has two opposing energies - the dynamic active energy of the sun, which is symbolic of the vital energy prana, and the calm, cool and creative energy of the moon, which is symbolic of the mind (citta). Yoga means uniting. Hatha Yoga is the uniting of the prana, mind and Self (consciousness).

Hatha Yoga is also known as the science of purification of body and mind. It purifies the body and mind in preparation for the highest experience of Raja Yoga - samadhi. Hatha Yoga balances the opposing energies in the body, which are the mind and the prana (vital energy), through the powerful yogic practices of shatkarmas (six yogic cleansing techniques), asana (postures), pranayama (breath therapy), bandhas (locks), mudras (gestures) and *dhyana (*meditation).

Breath and mind are intimately connected. Ancient yogis found that mastery of the breath leads to mastery of the mind. Hatha Yoga uses prana or breath to bypass the mind so the yogi can enter into meditation. This is achieved through the practice of pranayama which teaches the breath that does not awaken thoughts

Asanas of various types, and the other various means of illumination should all be practiced in the Hatha Yoga system until success in Raja Yoga is attained. (Hatha Yoga Pradipika 1:67). Whether young or old, very old, sick or feeble, one can attain perfection in all the yogas by practicing. Perfection results from practical application. (Hatha Yoga Pradipika 1:6-65).

Regular Hatha Yoga practice balances the body's hormones, secretions, breath, brain waves and prana, life energy. The mind becomes ready for deep meditation. When body and mind are purified, pranic energy will flow unimpeded. This balance awakens the sushumna (central channel) and kundalini shakti (potential energy dormant in all human beings) will be awakened to move up the sushumna. When kundalini shakti awakens and ascends the sushumna to reach the sahasrara (crown center), yoga happens. When prana flows in the sushumna, the state of manonmani (consciousness without the mind) is experienced. (Hatha Yoga Pradipika 2:42).

Hatha Yoga has been proven to be successful as therapy in reversing cases of chronic ailments like high blood pressure, asthma, diabetes, rheumatism, hysteria and back pain as the practice balances the body's hormones, secretions, breath, brain waves and prana. The techniques utilized have been time tested and proven to be immensely effective to pave the way for deep meditation and the experience of samadhi.

There are several reliable classical Hatha Yoga treatises, which have provided the fundamental knowledge of the philosophy and the practice of Hatha Yoga. The main treatises are the Hatha Yoga Pradipika by Yogi Svatmarama, Goraksha Samhita and Siddha Siddhanta Paddhati by Yogi Gorakhnath, Gheranda Samhita by sage Gheranda, Hatharatnavali by Srinivasabhatta Mahayogindra and several others. There are also some references to Hatha Yoga in the Upanishads and the Puranas as well as the Srimad Bhagavatam.

Nithya Yoga is a complete system of yoga leading the practitioner to living in the space of the highest possibilities in life. Developed by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM from his direct experiences, Nithya Yoga is based on the authentic, ancient Vedic scriptures of yoga.

Nithya Yoga brings to life the system of yoga as Patanjali expressed in his revelations to the world in the Patanjali Yoga Sutras. Nithya Yoga also brings to life the sacred teachings of yoga from the Shiva Sutras and Bhagavad Gita updated by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM and expressed in twenty-first century English for easy understanding and practice.

Nithya Yoga practice brings more than just physical and mental health. "Nithya Yoga is not just a bodybuilding workout. It is muscle-memory and bio-memory building workout!" (THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM). All the patterns of thinking, responses to life and emotions that you accumulate and continue to accumulate, are "muscle-memory". Memories that stay in you and make you continuously respond in the same pattern unconsciously, again and again, are "bio-memory". If you function on just bio-memories, you are living in bondage. It is important to build the right muscle memories and bio-memories. Nithya Yoga helps with that process.

The practice of Nithya Yoga encompasses not only the traditional practices of asana and pranayama, but also the practice of Saptanga yoga, developed by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM based on the authentic Vedic scriptures. Saptanga Yoga emphasizes "intranalyzing" or manana, looking inwards to uncover the inadequate cognitions and unconscious thought patterns, feelings and responses from the past that one still carries about the self, life and others. These thought patterns and emotions cause powerlessness, conflicts and feelings of being stuck in life. They are called incompletions. Through intranalyzing or manana, incompletions are brought to awareness, completion and discarded, which builds the right muscle and bio-memories.

Nithya Yoga is a profound transformation tool to create a yogic body and a Vedic mind. The practice shows you a new way of thinking and living life. A yogic body is one that is well built, healthy, flexible, graceful and joyful. It is a body awakened to its peak capacity. A Vedic mind is one that practices liberated thinking, analyzing, finding solutions and expressing itself from the space of ultimate possibility.

Nithya Yoga incorporates all five of the main paths of yoga - Hatha Yoga, Jnana yoga, Karma Yoga, Raja Yoga and Bhakti Yoga. Daily practice of asana and pranayama techniques from Hatha Yoga builds build strong, flexible yogic bodies that do not tire easily. The practice harmonizes the body and mind bringing enhanced clarity and intelligence. Listening to THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM's discourses and daily practice of completion bring a clarity about self and life that removes the layers of delusion and fantasy separating us from Advaitha. Saptanga yoga emphasizes the importance of enriching people and helping to cause their reality. The expansion, which comes from continuously enriching self and others to the highest possibility, leads to the space of living Advaitha where you will effortlessly and spontaneously live and radiate the qualities espoused in Ashtanga yoga. Nithya Yoga starts and ends with the chant of gratitude and acknowledgement of the divine bringing the component. of devotion and sacredness into the practice.

In mid-2005, in a small hut called the Laughing Temple in Bidadi, Bharat, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM revealed some of the deepest truths and secrets of yoga to a small group of devotees. This was the birth of Nithya Yoga, which has evolved until the present time and is still evolving. Nithya Yoga is not a new yoga system. It is a rebirth of the traditional system that has its roots in the tradition of Patanjali, the Father of Yoga.

Paramahamsa was born on January 1st 1978 in Tiruvannamalai, Tamil Nadu, Bharat. From the age of 3 up to 14 years, he studied and practiced under the care of a great yogi, Yogiraj Yogananda Puri, also lovingly called Raghupathi Yogi. He was the teacher responsible for preparing the young THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM's body and mind for the experience of enlightenment through time tested yoga techniques and the practice of Patanjali's Yoga Sutras.

While sitting at the feet of the holy Arunachala Hill in Tiruvannamalai, the 12 year old THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM had a profound spiritual experience - a glimpse of enlightenment. After this experience, his longing to pursue the spiritual path greatly intensified. For years, he practiced intense meditation, wandered all over Bharat during his parivrajaka (spiritual wanderings), and finally became stabilized in the state of enlightenment or eternal bliss - THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM.

With a special love for Temples and Sacred Arts, Paramahamsa THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM initiated a global mission to revive the Great Vedic Tradition and share the inner science of enlightenment with the world. He established the headquarters of his international mission, near Bangalore, Bharat.

Guru in Sanskrit means, remover of darkness and ignorance. Guru removes the mental blocks and obstacles that stand in the way of your awareness and realization of your true Self. The shastra pramana (sacred scriptures) repeatedly mention the need for a guru.

Gurus use different ways to remove the mental blocks from disciples. These ways include personal guidance, instructions, teaching and scolding. Regardless of the method used, the goal is to raise the disciple to a state of higher awareness. The guru resides in the highest state of awareness and consciousness, so he is able to see where the disciple is stuck. It is essential that the guru be a true guru, one who is fully enlightened and with the highest vision. It is said that the guru appears in your life when the time is right.

There is a great need for an authentic, living master who can impart and most importantly, transmit the knowledge and experience of superconsciousness. All of the ancient scriptures such as the Brahma Sutras, Shiva Sutras, Bhagavad Gita, Patanjali Yoga Sutras, Hatha Yoga Pradipika and including the more recent masters like Paramahamsa Ramakrishna, Vivekananda, Ramana Maharshi and Paramahansa Yogananda, all stress the importance of the guru's guidance as a vital component of any spiritual path.

Your true nature is one of bliss, sat-chit-ananda (being-consciousness-bliss). But you forget this truth as

you grow up and start searching for happiness or bliss outside, thinking material possessions, money, gourmet food and new relationships will bring back this bliss. They do bring a short-lived happiness, but do not bring lasting happiness. The only way out of this vicious cycle of chasing after bliss on the outside is to start looking inwards, and questioning your understanding of the self, and your beliefs about others and life.

When you consciously bring awareness to your thoughts, feelings and inner space, and consciously create the space of positivity and possibility through visualization, that space becomes your muscle memory. When it happens continuously, it becomes your bio-memory and your very life. By this process, the body holds the highest energy frequency of positivity and possibility.

This truth which was known by the ancient yogis is becoming more widely accepted by today's scientists. Try this simple experiment - think about a sour orange or something sour you have tasted. Spontaneously, you will see that you salivate in response to the thought. This is just a simple example of how the mind affects the body.

Emotions that are experienced repeatedly and intensely have a strong impact on the body. Different glands in the body release different chemicals in response to particular emotions. Over time, the constant release of these hormones creates an imbalance in the body leading to what is called disease. Negative emotions like anger and frustration trigger particularly toxic hormonal cascades in the body which show up at the cellular level and also becomes physically visible. What is the facial expression of someone who is constantly angry? What is the physical posture of someone who feels the burden of life? In comparison, what is the body language of someone who has full confidence and feels joy in life?

This is a well-known fact in the scientific community. Over the course of a few years, every organ in your body is practically a new one! This has been proven in modern day allopathic medical science and described in Ayurveda, the ancient holistic system of medicine from the Vedic Tradition.

You are responsible for carrying the old diseases. By its very nature, your whole being wants to experience fulfilment, joy and bliss. But unconsciously, you keep bringing back the same pain and suffering by connecting your past memories with future projections to the present moment. You never live in the present moment. Some part of the past or future is always with you, affecting how you think, feel and move.

An example is that if you think that you have had headaches continuously for the last 10 years, you will expect to have the same headache tomorrow as well. This is how your bio memory takes shape. This is how the mind creates the body. It remembers negative events and makes them into a chain or sequence that it continually re-writes into the future.

This is irrespective of age, culture, religion, fitness level and flexibility.

In one of his sutras, Patanjali says, "Atha Yoganusaasanam" - "now starts yoga". Paramahamsa THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM explains: "Yoga is now. Come to now, this moment, and yoga will happen in you. Come down from your dreams and fantasies and enter into reality."

Saptanga Yoga plays a major role and is the underlying thread in Nithya Yoga practice. What is Saptanga yoga? Saptanga yoga is a seven part system for enlightenment revealed by Paramahamsa THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. Saptanga Yoga is to be practised continuously, becoming the lifestyle. It is the basis for your thinking, logic, actions, interactions and methodology in teaching. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Yoga acharyas teach from the space of awareness and consciousness, the space of completion, to enrich and cause the realities of the people around them.

All these seven parts are to be practised simultaneously. These seven are:

• Right listening to self and others
• Completion with self and others
• Integrity in one's words, thoughts and actions to self and others
• Practice of authenticity
• Live with responsibility
• Enrich (constantly expanding) self and others
• Be the catalyst for people to manifest their reality

There are four powers or energies in life which are continuously available to you, and when unlocked are the keys to wealth, success and happiness. Unfortunately, you do not use them properly. When used consciously and with clear intention, they will shower you with everything you want as they are great energies. The four powers are:

• Power of Words (vak-shakti)
• Power of Thinking (mano-shakti)
• Power of Feeling (prema-shakti)
• Power of Living (atma-shakti)

These powers are related to the four major dimensions of life - words, thinking, feeling and living. The key to unlocking and enjoying these powers is to know more about you and to create the right inner space. These powers are described in the sections below.

Each of the four powers is guided by a spiritual principle called tattva. Each tattva is the key to unlock the corresponding power. The power of words will be unlocked when you practice integrity. The power of thoughts will be available when you practice authenticity. The power of feeling will be possible when you practice responsibility, and the power of living will be unlocked when you decide to enrich others.

Listening is an independent, intelligent technique which can directly lead you to the higher space and higher reality. Hearing and listening are different. In hearing, sound enters the ears, gets processed and creates different emotions. Right listening means that when sound enters your system, it gets absorbed into your system and leads you from sound to silence. The possibility for right listening happens greater in the presence of an enlightened master.

Listening is always connected to the ability to handle reality as it is, without creating your own unconscious ideas and conclusions. When there is no listening, you always come to a conclusion even before the information is fully cognized; this is commonly known as jumping to conclusions. That is why the very first step in Hindu spiritual practice is integrated listening – Shravana.

You never really listen either to yourself or others. When was the last time you really listened to yourself? When you start listening to yourself, there will be a growing awareness of the words you continually say to yourself and others. The right words start with YOU. You are the first person to hear the words you utter. Practice listening to yourself and you will be able to listen to others' words in their totality, without forming conclusions and judgements as you are listening.

In the beginning when you listen to yourself, do not believe everything that mind tells you; listen authentically. The first thing the mind does is to throw tantrums. It will cry, and then it will make you feel bored and then tired. Listen to all three. Only after that, you will know what the incompletions are that you are carrying. Listen authentically to everything that your mind says. Don't pass any judgement as to whether it is right or wrong. Don't believe and don't disbelieve. Just listen! Listen even when you are talking, driving or sitting.

The science of completion is the essence of Yoga, Sankhya philosophy and Vedanta. Human beings reach their highest possibility only through completion. The science of completion will not only help you to experience life, it will teach you how to remain eternally blissful and in love with life!

Completion directly leads to liberation. It directly liberates you from karmas to experience the truth, the reality of life. All spiritual practices will have the component of completion. For example, completion is present in the Catholic confession, Hinduism's atma vichara and the self-introspection of Buddhism. The component of completion is present in every successful spiritual practice, regardless of the technique or religion.

A thought pattern is a pre-defined way of thinking and responding to any situation based on powerful past experiences like failure, rejection, being punished or being subjected to abuse. During these moments, you create an idea about yourself and life. For example speak these words internally, "I am weak. I am a failure. I am poor. Life is cruel and uncaring." Thought patterns are many, but root thought patterns are few; they are the defining thought patterns which continuously run your life without your knowledge. Your bio-memory carries a heavy load of root thought patterns.

When faced with situations in life, you continue to respond to life based on these past thought patterns although they are based on inadequate beliefs or cognitions about yourself, others and life. Incompletions are anything from the past that hinders you from responding to life as it happens. They are the result of cognitions which you adopted in the past but which are inadequately controlling you even now.

When incompletions are relived again and again, they get strengthened and become your bio-memory and then become your Life. They resurface without your awareness when similar thoughts and situations arise. Incompletions will make you feel powerless, tired and bored. When you are driven by incompletions, you may have one dimension of success in life, but you will fail in life itself! Success in one dimension of life is not success!

Completion is a powerful process to awaken the inner most intelligence in you. Living in the space of completion means living and acting without carrying either your own, or others' hangovers of past incidents, words, actions or emotions. It does not mean ignoring or forgetting your past. It means that the past incident or action does not have the power to cause pain, anger or guilt in you anymore. It will not put you in the space of feeling powerless. You will be in the space where you feel positive, powerful, energized and that everything is possible in life.

Here is a small story of how completion will give you the feeling that it is enough for you to live your whole life. There were two lovers who felt their love for each other was enough to live on and they did not care for anything else. They felt the space of completion with their love for each other. It is that space, and not the lover, which gives the feeling of completion. The lover's love is never enough as it will go away, disappear. If you are in love with someone, and also feel complete with that someone, be very clear, it is not the person who is causing your completion experience. Your space of completion is actually the reason why that person looks more colorful than color itself, and more beautiful than beauty itself.

If the space of completion is the driving force of your life, you will find solutions to your problems very easily; the solutions will simply happen! The space you create, and the ability to create the right space, is the true wealth. You are the embodiment of consciousness, and that consciousness is the universal energy that you use to create your own reality. The time you spend in completion makes your consciousness grow. That is the time you make new decisions to have breakthroughs in your life.

When you look at yourself in the mirror, how do you feel about yourself? Many times, you will feel that you are the number one enemy to yourself; you don't want to see yourself. When you can see yourself, you will feel connected to you, and you will feel completely settled in you. Start listening to yourself. Completion starts to happen when you are listening authentically. Listening becomes a part of your life when you start the completion process. One is connected to the other. Discover and intranalyze your incompletions, your patterns.

So, first, complete with yourself, then, complete with the other person as this is also required. When you complete with other people, you become matured. You will understand that other people cannot be changed. Only when you are complete with yourself, will the world around you change.

You can complete with your mental thought patterns, with your life and even with your body. You can complete with anything and everything. You can complete with your poverty consciousness patterns, you can complete with your ill-health patterns and you can complete with your addiction patterns. Completion is like a powerful key you can use to transform your life, and make it into what you want.

All the incompletions in you and in the world start with hatred and violence towards yourself and others. It is imperative to start completing with everything you hate or dislike outside of you. Only then, can you discover and overcome the self-hatred you carry inside. Hatred has zero justification, and needs to be completely eliminated from life. That will cause peace within the self, and ultimately, in the world. All completions on planet earth start with love for self and others.

Sit comfortably in front of the mirror. The mirror should be large enough to show the entire body or at least the entire face.

Maintain a deep eye to eye contact with your reflection. The moment you have this, the first thing you will have is tears. Allow it.

Sit in front of the mirror and say whatever you want to tell yourself. Spend time with you. Talk, talk, talk.

Now, try to identify the earliest memory that created this cognitive incompletion in you that formed the root pattern of your suffering.

Go back to the first few situations in life where you experienced conflict. This situation would have typically happened between the third and fifth year of your life. Relive that situation and the emotion that came with it.

If tears or anger comes, allow it and relive it.

When you stand face to face with your past and relive it with awareness, the pain and the anger disappears. When the anger disappears, you will only feel love.

Completion will not come if you just work on that root pattern. Every incident which stems from that root pattern must also be completed.

Completion does not mean blindly accepting everything that happens in your life. It simply means not resisting life as it happens.

The root of all incompletions is this idea we carry - "Life should not be this way".

We spend our whole life asking, "Why, Why, Why? Why is life so bad? Why did this happen to me? Why do bad things happen to good people?"

Spontaneous completion or instant completion means simply dropping the wrong understanding that is creating conflict for you in a particular situation.

It is possible! Don't ask, "Why is life this way?" Instead, decide that this is life. So, what next? Do I want to accept it and move on? Do I want to reject it and move on? Or, do I change it to the way I want? The solution from completion is - accept, reject or change.

Whatever decision you make from this cognition will be right for you. When you act out of completion, you are empowered to resolve any conflict that happens inside or outside you.

When you relive past memories again and again during the process of completion, they will lose their power over you. You regain the ability to live spontaneously and stress free. You start living in integrity, harnessing the power of words. You become a single, unified being - your inner space, body and mind come under your control.

Once you complete with the root pattern, you will truly experience the state of yoga described by Patanjali in the Yoga Sutras: yogaha citta vritti nirodhah. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM explains it as: "Yoga is the spontaneous disappearance of mind patterns - the space of completion".

Whether you realize it or not, your life is built on your words and commitments. The strength of your life is based on the words you give to yourself and to others. If your words are conscious, your life will be conscious. If your words are unconscious, your life will be unconscious. That is why integrity forms the basis of your life. It is part of your very life energy.

Integrity is a spiritual truth, a tattva. It is not an ethic or moral value. Integrity has two dimensions – honoring the word you give yourself and honoring the word you give to others. Integrity is you fulfilling the words and thoughts you give to yourself and others. Integrity is not just about the big commitments we make in life. It is also something as simple as making the commitment to you to do yoga every morning at 5 o'clock.

Many times, you forget the commitments you make to yourself or to others because of the unconscious use of words; saying without thinking. When you do not keep commitments, they will create a "hangover" in you or in the other person that can destroy your self-confidence and the other person's confidence in you.

When you honor the words you give to yourself, your self-confidence grows. Your self-doubts start to melt away. When you honor the words you give to others, their confidence in you grows. Your relationship with that person becomes strengthened and powerful.

Always use words consciously, with awareness, as it will help you understand the impact of the words on yourself and others. The right words can immediately change the way you think about yourself and others. The right words can also keep your inner space conflict free and peaceful. By creating and expressing the right words, you can actually shape the reality as you choose. You can make or break your life with your words. The words you utter are YOU.

Do your very best to keep your commitments to yourself and others. If you find that you still cannot keep it, complete with yourself and inform the other person that you cannot keep the commitment. Either fulfil or complete! Completion is also integrity.

Taking responsibility for your words is practicing right dharma, right living. "Do not do unto others, that which would cause pain if done unto you (from Hindu epic Mahabharata)". This is dharma. Remember dharma and ask yourself, will these words cause pain to me or the other person? Always be aware of the power and impact of the words you utter to yourself and to others.

Patanjali says, "The first step of yoga is reduction of speech". Swami THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM explains - to achieve the reduction of speech, reduction of thoughts needs to happen. For reduction of thoughts to happen, integrity must be lived. This will naturally lead to a reduction in thoughts, not just to oneself, but in speech to others. For integrity to become part of you, you must go on sharing this truth with others. You will find yourself practising and living what you share and teach to others.

To strengthen your decision to be integrated and complete, declare the decision to do so. Whenever you declare, it helps gather your scattered energies and focus them towards making your declaration a reality through responsible actions.

When you continuously, and consciously align your words and actions, your words become powerful. You will have the spontaneous intelligence to use the right words and the most effective words in life. You unlock the Power of Words. You achieve Vak Shakti or Vak Siddhi, the power to make anything you say into a reality. This is the ultimate experience of the Power of Words.

Authenticity is fine tuning your thinking and actions and living them to your peak capability in these four dimensions of you - the image you hold about yourself, the image you want to portray to others, the image you have about others, and the image others have about you.

You can control your mind in the same way you can control your body movements. Your thinking makes or breaks you. Thinking is not accidental. It happens with your voluntary involvement. Your thinking process is encouraged, entertained and enriched by you. Unfortunately, you believe that thinking is accidental and you cannot control the mind.

You don't have just one identity as you imagine. You have four dimensions, four identities. All these four dimensions put together is your personality. You carry them inside you at all times and you are responsible for all these identities.

The first identity is mamakara or inner image. It is the inner image and experience you carry about yourself, for example, I am healthy, I am ugly, I am intelligent, I cannot tolerate hard work, I love people, etc. You carry many such inner ideas about yourself. Unfortunately, the idea you carry about you is always less than what you project yourself to be.

The second identity is ahamkara or outer image. This is how you project yourself to others. You try to project yourself as powerful, talented, honest, helpful, or whatever. Unfortunately, what you project is always far more than what you believe yourself to be.

The third identity you carry is the image or expectations that others have about you. This is called anyakara or others image about you. How others perceive you may be different from how you project yourself to them, because people create their opinion about you from the subtle signals you give them, rather than what you openly project. Human beings are intelligent enough to catch even what you don't say, or especially what you don't say.

The fourth identity is very subtle, because you will feel it is not directly related to you. It is called swaanyakara or Life Image. Life image is what you experience and perceive about Life. You may feel Life is lonely, Life is complicated, Life is sacred, Life is scary, or Life is always showering me with everything I need. This is also your identity because it defines the exact experience you will be receiving from the people and situations in your life.

Authenticity means living at your peak in each of these dimensions.

A thought pattern is a pre-defined way of responding to any situation based on a powerful past experience like failure, rejection, being punished, being subjected to abuse or witnessing the death of a loved one. During these moments of crisis, you create an idea about yourself and life – like, I am weak, or I am a failure, or nobody loves me, or life is dangerous, so I have to be very careful. Almost all root thought patterns are negative, even the ones which may lead to success in your life, because they are born out of your feeling of powerlessness.

Some common root thought patterns are –

• I am a failure
• Nobody loves me
• I am alone
• I am ugly
• Life is out there to cheat me
• I am weak and unhealthy
• I am powerless so I have to please everybody
• Life is hard, so I have to be extra smart
• Life is too big for me to understand.

All these thought patterns are based on inadequate cognitions, because life is different every moment, and you need to respond to it spontaneously. Right now, you are nothing but a bunch of programmed actions and patterns that never let you contact life and respond to it as it happens. Rather, you respond based on your past thought patterns.

You may have many thought patterns, but a root thought pattern is one of the few defining thought patterns that continuously run your life without your knowledge.

Even the conflicts among your identities are nothing but the result of your root thought patterns. If you have a certain idea about yourself inside, but you project a different personality outside, that is inauthenticity.

All your impossibilities are the projections of your past into the future. You keep saying, 'Nothing new is possible! It is all going to be the repetition of the old.' What does this mean? You just denied yourself the possibility of life! For every decision you make for your future from the past pattern, you deny that component of life for yourself once for all. If you think creating wealth is difficult based on some of your past failures, you have denied the possibility of wealth for you. If you think health is not possible for you in the future due to your past diseases, you have denied the greatest possibility of health in your life.

If you look deep inside, you will see that all your problems arise from conflicts among your four identities. When any of your dimensions is out of alignment with the others, it causes disease, suffering and incompletion in your life.

All these identities you carry are actually thought patterns that you carry about you. Even, others image about you is an idea that you have created in them. So, you are the creator of all your identities!

When one identity is fighting with another, how can your thinking be focussed? All your energy is going to be used in reconciling with your fighting identities. When all your identities or images are in tune, all your thinking will be aligned in one direction. Your thinking becomes clear and sharp like a laser beam. You will awaken the power of thinking. There will be no more space for unconscious living, thinking and living, because you will always be aware of the causes and effects that are playing in your life.

Your thinking goes hand-in-hand with the way you want to build yourself. These four dimensions of your thinking need to be completely purified and aligned. Look inside and identify the images that you carry about yourself. You can then re-write what you feel will be the peak possibility, the best qualities you can possess, in each of these four images. Let your thinking be aligned to your peak inner image, peak outer image, peak others image and peak Life image.

Usually your inner image will be lower than the image you project to others. It means that the higher identity is already there in your visualization space, in your thinking space. You already have the capacity to make that into reality.

Take a piece of paper and make 3 columns – inner image, outer image and chosen image. Make a list of your top ten inner and outer images in the appropriate column.

Then, compare what you have noted down. If the belief in both inner and outer image is the same, ignore that point and move on to the next. If there is a conflict, start tuning your inner image and outer image by always choosing the higher idea. If you perceive yourself as weak, friendly in your inner image but strong and friendly in outer image, choose and write strong and friendly under the chosen column. Don't reduce what you project to others but increase what you perceive yourself to be.

Repeat for each of the 10 points and then compare both identities. Whatever qualities are best in both, choose those. If there are some great qualities in your inner image, you need to raise your outer image to match that. If there are some great qualities in your outer image, you need to raise your inner image to match what you project. Use this exercise continuously to tune yourself to your peak possibility.

Authenticity in thinking has two steps. First, find out what you REALLY want in your life by sincerely contemplating on what you want your four dimensions to be. Make a list of your best inner image, outer image, others image, and life image and place it by your bedside, office desk or any place where you can see it as soon as you wake up and all day. Then, find out what are the obstacles that stop you or distract you from achieving what you want to be, who you want to be, how you want to be.

One of the biggest obstacles for most people is self-doubt, which is a negative thought pattern that happens because of the memory of past failures. Drop your fantasies about failure. Write down all the self-doubts and consciously and decisively, complete with the self-doubts. The other two obstacles are self-hatred and self-denial. All three are known as SDHD for short. Complete with them.

Whatever the thought trend is in alignment with your peak possibility, encourage it, enrich it and entertain it. Whatever the thought trend is that is not in alignment, complete with it. Consciously, decisively, complete with that pattern. Go on completing every day with those patterns which are stopping you from achieving your peak possibility.

When you start living in authenticity, you know the right way of thinking and will use the right way of thinking to achieve what you want in Life. In Hindu spiritual practice, this is called manana, authentic thinking. When you have a powerful clarity in your thoughts that makes whatever you think into a success, you have unlocked the Power of Thinking. Let your thinking be established in authenticity, continuously expanding you towards your peak possibility.

Responsibility means living and responding to life from the truth that you are the source of, and therefore, responsible for all happenings in and around you. The Power of Feeling is nothing but your ability to realize yourself as the source of all the happenings in your life. This understanding gives you tremendous control over your own life and gives you the power to be a positive influence in the life of others.

A person who does not feel responsible for even his own actions lives like an animal – he lives a very low

level of consciousness. A person who feels responsible only for his own actions, is a human being – he lives in middle–level consciousness. A person who takes responsibility for others' actions is divine – he lives in leadership consciousness.

So, how can I be responsible for everything happening around me? How can I be held responsible for what is happening outside me? If an accident happens in my life, how can I be responsible? Everybody asks this question.

There is an important difference between being the cause of something and being responsible for it! Sometimes, you may not be the reason for a certain happening, but if it is affecting your life, you ARE responsible for that happening. For example, you may not be the cause of political corruption in your country, but as a citizen of the country, you ARE responsible for it. You may not be the reason, as per your logic, but that doesn't mean that you are not responsible in truth.

You need to know that unless you take responsibility, you are neither going to improve the situation, nor are you going to expand your inner space. "I am responsible for myself, other people, the world, Life".

You always believe that you are suffocated by your smallness. It is the opposite. You are suffocated by your bigness. Whenever bigness is demanded of you, whenever you feel you are being forced to expand, you shrink even further into your comfort zone. Your tiredness, weakness, powerlessness is nothing but the resistance you have to seeing your own bigness.

That is why, when someone tells you that you are weak, poor and a sinner, it is so easy to accept it. But, when someone tells you that you are divine, powerful, and complete, your whole identity starts trembling with fear!

Life always demands expansion, because expansion is the natural law of life. That is why you carry such a deep fear of life, especially life in the form of other people – because people are the living expressions of Life. The more you engage with Life, the greater the expansion that will be demanded of you.

Whenever you are feeling weak, tired, or powerlessness, the first thing you should do is, immediately taken on ten responsibilities and commit to fulfil them within a certain time. Shake your inner space so powerfully with that commitment that there will be no way for weakness and tiredness to grow inside you.

The moment you hear that you are responsible for everything happening around you, you think, "If I feel responsible for all the garbage in the streets, I will be stuck cleaning it up the whole day! I will not be able to do anything else". That is a wrong understanding of responsibility. It does not mean that you will need to clean them yourself, nor does it mean you will not clean them yourself. Anything can happen. What is of important here is you not being afraid to dive into the feeling of responsibility just because of your imaginary complications. Don't stop yourself from feeling it at all. Complete with those imaginary complications. Take a little time to let this feeling sink inside you and sync with your actions. Then, responsibility will become energy.

We always feel responsibility is a burden. No, that is wrong! It is a power. Responsibility directly leads you into leadership consciousness. As long as you feel responsible only for your family, you are head of just your family. When you feel responsible for the community, you become leader of the community. As your feeling of responsibility expands, your leadership quality also expands. The decision to feel responsible for the whole Cosmos is enlightenment.

Feeling responsible for the Whole, and declaring to live by your feeling is a declaration of being responsible, known in Hindu spiritual practice as nidhidhyasana. The declaration of being responsible unlocks the Power of Feeling in you.

You can feel anything as joy or as pain – it is your freedom of choice. Even the greatest achievements can bring pain to you and even the worst of experiences can be a joyful experience. You have the ability to decide how you want to feel.

Whenever you feel empowered, you are joyful. Whenever you feel powerless, you experience suffering. All your sufferings – pain, anger, guilt, fear, jealousy, and frustration, is nothing but powerlessness expressing in different ways. When you feel responsible for everything that happens in your life, you will feel that everything is joyful because nothing can make you powerless. Empower yourself with responsibility and your will unlock the Power of Feeling.

• Always act from a space of power and completion.
• Start focusing on the solution and not the problem.
• Expand your inner space and open up new possibilities.
• Gain a high degree of control over your life and raise yourself to the next level of success.
• Evolve into a new being.

• 1. Write down all the areas of your life where you shrink from expressing yourself fully, for example, at work, in relationships. For each of these areas of your life, write down the thoughts you have, the words you utter, and the actions you take.
• 2. Identify where you are not taking responsibility for that aspect of your life, where you are waiting for the external situation to change instead.
• 3. Choose any one area and declare responsibility for creating that new situation. Identify what has to change for that to happen.
• 4. For one week, follow up with yourself and record your progress.

Every day you are walking, talking, thinking, and feeling and so on. All these put together is living. Living itself is a power. You can harness the power of living in you when you adopt the lifestyle of enriching.

Enriching is you taking responsibility with integrity and authenticity, committing to continuously enriching,

which is expanding yourself and life in and around you.

When you are committed to enriching yourself and others around you, Life showers you with the best of everything. You not only experience Life within you, but also with others. The power of Living is awakened in you when you enrich yourself and others,

All your struggles in life begins the moment you start thinking that others are separate from you. There is no one called "other" in life. The "other" is only the forgotten and disowned parts of you. Your struggles with others are nothing but your struggle with the forgotten side of you. When you enrich others, you are naturally enriching the neglected side of your own being. The more you enrich others, the more you enrich yourself. Above all, you wake up to the truth that everyone and everything is part of you.

With integrity, you experience the space of positivity; with authenticity, you experience the space of possibility; and with responsibility, you experience the space of leadership. With enriching, you experience the space of enlightenment itself. Enlightened living is nothing but harnessing all your inner powers and using them to enrich yourself and others. So the power of Living includes all the other powers in itself.

If you have integrated listening (shravana), authentic thinking (manana), and made a declaration of responsibility (nididhyasana), you are living an enriching lifestyle. Enriching alone can burn any lack of integrity, inauthenticity or irresponsibility in you. It is taking responsibility for everyone and everything, including others inauthenticity and lack of integrity, because they are a part of you.

You do not live in a desolate cave or forest. You live with people. For any transformation that you want in your life, you have to work and transform others' lives as well. Otherwise, you may raise yourself to a very high level of joy and bliss, but the moment you come back to your house, your spouse can bring you down in less than ten minutes. Only when you enrich others, can your life go through any transformation.

Taking responsibility for others does not mean that you will accept everyone's non-integrity or inauthenticity, and take the blame for it. It means that you will commit to inspire and empower everyone to experience the four inner powers of life.

Having makes you naturally responsible for sharing. A person with power is responsible for making powerless people become powerful. If you are wealthy, you become responsible for making the poor wealthy. It is not distributing your wealth to these poor people but taking responsibility for educating them and making them wealthy. You become responsible for sharing anything you own and making it grow.

Enriching is your very nature. Whatever you do is enriching others. Even your very breath is enriching the plants on planet Earth.

Enriching others enriches you as everyone is part of you.

The moment you convince your heart that life is for others, all the suffering in your heart leaves you.

Enriching others to live at their peak possibility is the ultimate way you can enrich them.

Do not give up on yourself and people. If you turn our back on people, you are not living dharma because when you give up on others, you have also given up on yourself. When you are frustrated with others' failure, it is nothing but your frustration towards your own failures. If you turn your back on people, you are not living dharma because you have also given up on yourself.

Write down the first time you felt that you were exploited by life and had only you to take care of yourself.

Complete powerfully with that root thought pattern which is making you feel separate from others.

For the next 48 hours, see everything and everybody you meet as extensions of yourself and serve them joyfully out of a space of completion

Become the kalpataru tree, the boon giving tree when you create and cause your reality as well as be the cause for other's reality. When you become a catalyst for others to create their reality, you will experience expanded energy, intelligence, and others actually will cause your reality. The Cosmos will shower you with so many blessings! There are many ways you can be the cause for other's reality, for example sharing a meal, donating money or time, teaching others the spiritual truths, or building a temple. Be a sincere catalyst and experience the Cosmic energy and joy flowing in your life.

Many times, whenever you want to cause your reality, manifest your desires, you will hear selfsabotaging thoughts like - this is too good, it will not happen to me, it is too much for me, I will not have the energy for it. These thoughts will prevent you from causing your reality - they are incompletions. These thoughts are called SDHD - self-doubt, self-denial and self-hatred; they are cognitions from your past. Complete with them; drop these inadequate cognitions.

When you realize the gap between your inner and outer image (how you see yourself and how you project yourself), you create self-doubt. After that, because you still continue to play this drama, you start hating yourself. Soon after your desire to retire, your desire to withdraw from people is born, that is the self-denial pattern in you. This is how SDHD is born.

When you have self-doubt, you will constantly doubt your spouse. When you have self-hatred, you will constantly hate others. Whatever is inside you, that only is outside you, and whatever is outside you, the same only is inside. All relationships are just extensions of you. Relationships, not only mean people, but also money, wealth, health, everything.

Acharya means the one who practices and lives what he or she teaches.

Yoga is not simply information that the teacher carries and disseminates, information that is left in the classroom or studio at the end of the workday. What is being taught in Nithya Yoga is a state of being, a way of living. A teacher can lead the student only as far as he himself has gone. He can point a light only into places that he himself has been willing to go. He can empathize with the student's personal quest, and the issues that may arise during that quest, only because he himself has embarked on such a journey. For this reason, it is difficult to separate the professional life from the personal life of the yoga teacher. So, first and foremost, a great yoga acharya should be an example of how life should be lived, regardless of the style, school, or tradition from which the yoga practice originated.

In the field of yoga and inner sciences, your integrity and authenticity to be an empty channel for cosmic

energy makes you an acharya. It is not how many books you have read, or how many hours of training you have taken.

A Nithya Yoga acharya is one who practices the science of completion and Saptanga Yoga. Only then will he radiate the space of high consciousness and awareness, be able to enrich people around him and be the cause for people to cause their reality.

A small story:

Once, a lady went to the doctor's office with her son who ate too many sweets. She asked the doctor,

"Please tell my son to stop eating all these candies!"

The doctor replied: "Come back in a week."

One week later, the mother came back, and this time, the doctor sat with the son and told him: "Stop eating candies, it will ruin your health."

The mom was surprised. She asked the doctor: "Why didn't you tell him that a week ago?"

The doctor said: "A week ago, I was also struggling with my habit. Now that I quit, I'm able to tell him to stop!"

An acharya shares his experience. That is why, when an acharya leads a class, his words come spontaneously from his inner experience. When an acharya tells you to inhale bliss and exhale bliss, he is also experiencing that space, and takes you to the same experience. At the beginning of a class, when the acharya tells you to drop any incompletion and be complete, he is also doing the same. When the acharya takes you into the deeper space of meditation, and tells you "be-unclutched", he is also experiencing and radiating it.

There is a beautiful story describing Patanjali's incarnation. When Shiva was dancing in Kailash, his anklet suddenly broke and he had to stop the dance for a moment. Patanjali who was witnessing the dance felt the dance should not be stopped as it was going in such a beautiful rhythm. So, he became the anklet at the foot of Shiva so Shiva could continue his dance. After the dance, Patanjali said, 'Oh, Master, I was at your feet as an anklet so I couldn't enjoy your dance. Please bless me to have the darshan of your dance once more. I want to see your dance once more. Shiva replied, 'Don't worry, meditate on me. I'll give you darshan and you will see my dance. You will see my Ananda Tandava, the blissful dance.'

So Patanjali came down as an incarnation, meditated in Chidambaram and experienced Shiva consciousness. After Shiva consciousness was experienced, he trained one thousand disciples and started expressing the truths and the science through one thousand heads. He told all of them, "Please understand, I'll express whatever I have to express, all the great truths, once and for all. 'Each disciple will note down what one head says. Don't get confused listening to all the thousand heads."

He allotted one disciple to one head. That disciple would only note down what that one head said. The enlightenment cannot be expressed just with one body as it is like trying to transfer lightning energy to houses. Trying to supply lightning energy to the houses is impossible. So he took on a thousand heads so that he could step down and properly transmit the whole energy.

One head was talking about vastu shastra, one head was talking about astrology, one was talking about deities, one was talking about yoga, one was talking about meditation and one was talking about the different spiritual sciences. Each head was talking about one spiritual science, one spiritual truth. Suddenly, the whole group felt an intense energy that they were not able to bear. Patanjali said, 'All right, let me put up a thick screen.' He puts up a big thick screen and he said, 'Now I'll express all the truths. You only record, but never remove the screen because if you remove the protective screen, you will all get burnt in this intense energy,'

The story has many beautiful meanings. Patanjali is expressing the truths while disciples are sitting on the other side of the screen, each connecting to one head, noting down, recording whatever that head is saying. Intense transmission, energy expression and recording is happening. When the discourse and recording was almost going to end, one disciple suddenly had a strong doubt about his master.

"Master says he's talking through one thousand heads, and he is behind the screen. I am listening only to one head and I feel that what he usually teaches is what I am listening now.' But this foolish disciple does not remember that he usually hears from one head, and now he is also listening only from one head, but nine hundred and ninety nine other disciples are listening to other different truths. He did not think from that angle. He thought Patanjali was talking what he used to talk before. "How come he is saying, don't remove the screen, I am expressing extraordinary energy, I am talking through one thousand heads. I think these are all stories. Maybe he is telling these things to inspire us so we should have more respect for the truths he expressed."

Having doubts is a big problem with disciples when they are not completely devoted. They can cause big damage, not to the master, but to the truths which are delivered. All the thousand disciples are recording the truths from the thousand heads. It is almost about to end, when one disciple gets the doubt - "Maybe Master is sleeping on the other side and is not expressing through one thousand heads as he claims, because I am listening and hearing the same thing as when he talks through one head." So, this disciple wanted to verify, to check. He removes the screen. Once the screen came off, with the intense energy being radiated, all the thousand disciples become enlightened and got burned. All the disciples and whatever had been recorded, got burned. Patanjali suddenly realized what had happened and he came down, relaxed, and came back to his normal energy, normal position. 'Oh God, what happened.'

The story says, they were recording for more than one thousand years. A thousand heads were talking, a thousand years of recording and the whole effort went to waste. Gone! He felt so sad. All the data got burned, disappeared. Suddenly his face became bright as he saw one disciple entering the area and jumped in ecstasy, and with extraordinary joy, went and hugged the disciple and asked, "how did he survive? What happened?" The disciple answered, "I went to attend to the call of nature!"

The story says that whatever that one disciple recorded, that one part is what we have now as Patanjali Yoga Sutra. Whatever was expressed from that one head, whatever that one disciple had recorded, is Patanjali Yoga Sutra. Patanjali was happy; at least one part, 0.1%, was preserved. But there was one unfortunate thing. When Patanjali was talking about initiating a person into the enlightenment science, the disciple was not there then. He was not recording. Hence, a key part was missing.

So Patanjali says, "I have given the whole thing, except the initiation. Let that be given only by master to disciple." That means you have to listen to these great sutras from an enlightened being. Only then, the true meaning will be revealed. Then, the click, the feeling connection happens. Without the experience of enlightenment, the sutras can be misinterpreted, misunderstood and misused. This great knowledge, if it is misused, is dangerous not only to the person but to the whole world. That is the reason why Patanjali had left the last key unrecorded.

That is why even now, the importance of the master, the importance of direct initiation is insisted in yoga tradition. In all the yoga traditions, people are requested to have direct initiation from the master, because, the initiation can never be transmitted through books.

Almost all the spiritual sciences, the science of healing, the science of doing miracles, were explored, experimented, experienced and expressed in this one book.

In this book, we introduce the core truths of Ashtanga Yoga as experienced by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, from his direct experience of the consciousness of Patanjali himself.

If you have read some of the literature on yoga, you will see that there is a general misunderstanding that the eight limbs have to be practiced in a linear fashion. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says, Patanjali never meant that each step be mastered before going to the next step. Ashtanga Yoga means eight 'limbs' of yoga, not eight 'steps' of yoga. The eight limbs of yoga are not a linear progression by which you have to complete one step before moving on to the next step. If that were so, we would need several lifetimes to reach the blissful state of samadhi.

The eight limbs of yoga should be practiced and experienced all at the same time! The practice of Saptanga Yoga which takes us to the space of completion, enables us to experience and live the eight limbs of yoga spontaneously.

Below is a brief overview as revealed by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM on Ashtanga Yoga.

Yama is not just the laws. Yama is both the law and law enforcement energy. Yama is also the energy which makes the law into reality; the energy that executes the law. Patanjali says Yama has to be realized, has to happen, not to be practiced. That is the reason why in Vedic tradition, altering the consciousness is given so much importance; law and action both come from there. The person who is acting in you and making decision in you is conscious; your consciousness is responsible for your very actions.

Understanding about Yama will change the way you live the deeper truths of Yama. Go to the source of law from where it comes, the pure consciousness, and you will experience the energy from where it comes. Whenever you go to the source of law, you are liberated by the law and from the law.

Whenever yama is perceived as just laws, the mind will want to resist it. Mind always plays games. When one struggles with law and its execution, it leads to depression and schizophrenia. When you realize the source of yama, you need not practice it. It will just happen in you. Like a breeze, you will be untouched. These five great expressions of Yama will be just flowing through you, just become your qualities. You will feel such a joy and ecstasy and feel Yama as a wealth to be enjoyed.

The five wealth components of Yama are: -

Satya is truthfulness. Satya is not just talking the facts. Just talking the facts is just one dimension of satya. Satya means understanding the truths of life; and aligning your whole body, mind, action and speech with truthfulness.

Lao Tzu says " If you are established in truth, there is no need for spiritual practice."

Satya is practised by having integrity in the words you utter to yourself and to others. Always fulfil the words you give to others and yourself. The moment you decide that you are going to be in integrity with your thoughts and words, you will be forced to purify your very thinking! The continuous practice of living by the truth has a powerful impact on your subconscious.

Patanjali says the words of an enlightened being can be taken as the Truth. When you listen to or read great masters words again and again for one year, you will create a mental setup which will radiate enlightenment.

Celibacy is just part of brahmacharya. Brahmacharya is Living like God. How brahmacharya is interpreted and understood plays a major role in the technique, path and destination. When you become brahman, the way you live becomes brahmacharya. Patanjali says that if one is established in brahmacharya, one will have tremendous strength, energy, vigor, and vitality.

The first thing to do in practice is to establish you in non-duality, then only non-doing. As a side effect of living Advaitha, not having physical relationship happens. Then only you can declare to the world - I am brahmacharya.

If a disturbing thought about celibacy comes up and you try to suppress it because you want enlightenment, then it becomes suppression. If you try to suppress it because it will disturb your social identity or stability, then it is perverted suppression. If you have the cognition and feel that I am not the body, I am something beyond and I am using this body to exhaust all the prarabdha karma; this body and mind is just an instrument, then it is brahmacharya. If this is the cognition which clicks with you to break the disturbing thought, then it is brahmacharya. Integrity with one's desire, greed or lust is related to Brahmacharya

The idea, understanding, clarity, purpose, thought and way with which brahmacharya is achieved, is more important than the celibacy itself. Brahmacharya is not a pride; It is a wealth, a luxury. It is such an extraordinary ecstasy and freedom to having just your own inner spiritual ecstasy and not needing another body to give you pleasure.

Asteya is non-stealing in all dimensions. Owning only that which has been earned, and not trying to own the possessions of others is asteya. Integrity in owning and disowning is asteya. One should bring integrity to ownership of what is only ours - our body, our mind, our consciousness. The root pattern of trying to own others things is the most chaotic pattern on Earth. When collective minds try to own others' things, they commit the crime of wars.

Patanjali says, by being established in non-stealing, all wealth comes to us. When you feel a deep sense of security that wealth is always here, you will stop stealing. The storing and hoarding will stop happening. With insecurity, there will be more holding and stealing. Feeling this security releases tremendous creativity in you.

It is non-possessiveness, not possessing anything that is not you. Aparigraha is living with the right amount of things one needs, and not taking away the body's abilities by giving it unnecessary things. The bio intelligence is made to function in the lowest possibility by too many luxuries, and this takes away one's innate intelligence to live naturally. Bringing integrity to aparigraha, living with minimum possible things, will awaken a new type of bio intelligence in the body.

Living with minimal things is the greatest wealth and freedom you can acquire because your body and mind are ready to live wherever you want.

There are different levels of practice. Start with non-possessiveness of external objects like luxury items. Give away anything you have not used in the past one year. Once you are comfortable with that, move on to giving away things you have not used in the last six months. Then move on to more subtle levels of aparigraha - whoever asks for whatever you have, give it away. Then, anything that is not you including your body and mind, give it up; decide not to possess it. When you don't possess the body, you will realize that all the seen are only the seen and not the reality. You will feel great health. This practice can be a complete technique for enlightenment.

It is nonviolence to you or others. When you practice ahimsa, you will have a deep restful awareness inside you. Practising integrity in ahimsa is a process of self-awareness and awareness of everything around you. You have to be very aware that your thoughts and actions are not hurtful nor in violation of the right of others and of yourself to live in harmony and blissfully.

Self-hatred and denial violate the principle of ahimsa, yet is so commonly found in all of us. It takes us away from our true pure nature. When you have violence towards somebody, you are having violence inside you. Violence is like fire – first, it will burn you before it goes to burn others. It is wasting your life. At the end, you will realize that you have wasted so many years of your life just because of your foolish violence towards somebody.

If you are feeling threatened by someone, be very clear, that person is also feeling threatened by you. This is a basic law. If someone is established in ahimsa, in his very presence, all hostility will completely disappear. When you are established in ahimsa, you have the ultimate shield and strategy; you have a powerful energy that can bend air and you will simply radiate joy and bliss. Ahimsa is not just a moral code.

With any idea you are established in, your bio memory is ripe with that truth and you will radiate it. How does the truth transmit from one bio-memory to the other? THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM explains, "The words I utter are my experience. When I utter this word, not even one inch of my bio memory, not even one bit of my bio memory is resisting that truth. The whole bio memory is in tune with my truth. I am just expressing the honest in depth experience. Naturally the honest bio memory has to touch you, and be transmitted into your bio memory.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM gives a new understanding to the eight strategies of Ashtanga Yoga, as he relates them to Saptanga Yoga. He revealed new light on yama, niyama and asana.

The first strategy Yama, is related to integrity in Saptanga Yoga. Living with integrity leads one to take ownership of their body and mind, and not giving up on oneself and others. Knowing the depths of the Truths and practising them with integrity is Satya. Living and practising integrity in the words one utters to oneself and others is also Satya.

Integrity in owning and disowning is Asteya. Owning only that which has been earned, and not trying to own the possessions of others is Asteya. The world suffers so much with this pattern of trying to own others' things. The biggest crime happening on planet Earth is, trying to grab others' things. Thousands of murders are committed because of that. If somehow human beings can be taught this integrity of Asteya, of not trying to own others things, the world would become the most beautiful place to live in. The root pattern of trying to own others' things is the most chaotic pattern on Earth. When collective minds try to own others' things, they commit the crime of wars. One should bring integrity to ownership of what is only ours - our body, our mind, our consciousness.

Aparigraha is living with the right amount of things one needs, and not taking away the body's abilities by giving it unnecessary things. The bio intelligence is made to function in the lowest possibility by too much of luxuries, and this takes away one's innate intelligence to live naturally. Bringing integrity to aparigraha, living with minimum possible things, will awaken a new type of bio intelligence in the body. Integrity with one's desire, greed or lust is related to Brahmacharya. In living integrity with ahimsa, one has to be aware that one's thoughts and actions are not hurtful nor in violation of the right to live blissfully. Self-hatred and denial violate the principle of ahimsa, yet are so commonly found in all of us. Living with incompletions to the principles of Yama eventually lead to depression and low energy.

Niyama is not rules. It is raising your life to the highest coherence. Patanjali gives a very powerful technique to create the highest possible coherence in you, in the community and society you are living in, and ultimately the whole civilization. Niyama is creating the highest possible coherence in your body by increasing your understanding to higher and higher levels through the right ideas.

A man who can do this in his body is an enlightened man. He who is trying to create this in his body is a seeker. He who can create the same highest possible coherence in a few people is an enlightened mystic. He who can create this in a large number of bodies with sadhana is an enlightened master. He who can create this in any number of bodies just by His presence is an Incarnation. Swami THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM explained that all He is doing is creating this coherence in more and more bodies that can transmit this coherence to others. Wherever you may be, if you are feeling connected, even if you are not in his physical space, try to connect to him. Space does not limit you. You will fall into the same coherence and experience the intense spiritual awakening, the eN-effect.

When this highest coherence happens in one body, it awakens kundalini and non-mechanical parts of that body. When a few people sit together, the highest coherence falls in place and the eN-effect is created on the group. If a group sits in different parts of a city, eN-effect is created in that city. And if different groups sit in different parts of the world, eN-effect happens on planet earth itself. And, if groups at different planets sit in the same time and connecting, the eN-effect happens in the whole universe.

The five components of Niyama described by Patanjali are:

Saucha is cleanliness, purity of the sense organs. When you keep the internal and external purity, you will raise yourself to the highest coherence.

It is happiness, always being blissful, contentment. When you keep yourself always blissful, you will raise the family and community you are living in to the highest coherence.

Traditional orthodox translations say tapas is mortification. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM translates tapas as the practices through which your bio memory falls in tune with the all-knowing, all powerful, all intelligent, all compassionate atman. The stuff which is inside your bio memory which is responsible for your bio memory to be alive is Sat-Chit-Ananda. Sat is all knowing, Chit, all powerful; Ananda, always blissful. However, your bio memory is not completely aware of its own sweet truth, sat-chit-ananda. Therefore, any practice which makes your bio memory aware of its own nature is tapas.

Sometimes a very joyful action can be a tapas for you. Tapas is not always, painful or austerity or mortification. It can sometimes be very happy, joyful or something which you always wanted to do.

Swadhyaya is reading, understanding and raising your intellectual capability to grasp the truth so you can be in the highest possibility. That is what THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM is doing every morning through morning satsang. He is raising your ability to grasp the truth again and again, so you can be in the highest possibility.

This is the deep devotion, complete surrender, and relaxing into the cosmos to bring the whole cosmos to the highest level of coherence, highest consciousness level.

Asana means tuning yourself with the Cosmos. Posture, your consciousness and your action, all three are closely connected. By lying down, you can't scream at somebody. By standing up, you can't sleep. Each posture creates a particular state of consciousness in you and helps you for a particular action. Sit with chin mudra hands in two positions, first down and then up, and you will feel the difference.

Sthira, sukham, asanam translates as, the way in which you tune yourself to cosmos should be stable, steady and comfortable for you. There is a particular body posture for you to have the ultimate state of consciousness. You need to find out and move towards that body posture where you experience the highest state of consciousness in your body. That evolving should be steady and comfortable. The posture for the ultimate state of consciousness is mahasana or mahamudra.

Asanas will prepare your bio-memory for the intense spiritual experience. When the root thought patterns, the engraved memories dissolve, and the non-mechanical parts of the brain are awakened, your body should be capable of holding and radiating energy in a proper way. Asana will increase the sensitivity and make the experience stay forever.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says that the breath we generally experience is the air movement that awakens thoughts along with it. That breathing should be stopped. When breath with thoughts ceases, pranayama happens, expansion of our life energy happens. So, we should learn the art of breathing without awakening thoughts. Orthodox translations define pranayama as, control of breathing.

The science of pranayama teaches the science of breathing without thinking. After mastering steady, comfortable postures/asana, you should learn the science of breathing without thoughts being awake and breathing without thinking.

Air is not life energy. There is a subtle energy that goes along with the air - that is the life energy, prana. If there are thoughts while breathing, you are not inhaling pure prana. If there are more thoughts, less prana will go inside; if there are fewer thoughts, more prana or life energy will go inside the body. The ideal situation is - only life energy should go inside, no air.

Ahara means absorbing, taking in through the five senses. Your senses are the door through which you experience not only the world, but even your identity. Your mind works through your senses to experience the world through sensual pleasures or pain. If you see anything new, your senses will come alive.

Pratyahara means, not taking anything in through the five senses. Pratyahara happens if your mind withdraws from sensory activities, and returns to its source. Pratyahara is restoring the senses to the space where intense excitement and joy is a constant happening, without any external event happening. Withdrawing the senses, restoring them to the space where constant joy is happening without any happening, is the ultimate goal!

When the Kundalini is awakened, the senses shift. The senses are no longer ordinary. When the Kundalini awakens, when you experience levitation, you will automatically experience pratyahara.

It is not just concentration of mind. That is just one dimension. Dharana is the capacity to create, express and make into reality whatever it carries in seed form. It is the mind opening up to release all that it carries in seed form.

Dharana needs to be understood in a deeper way. If you are able to absorb energy without breathing, that is the breathing without thoughts. The veil which covers your inner light is lifted, removed. Now, your mind is capable of expressing what it carries in its seed form. It can just create any world you want. The science and ability to project anything you want and enjoy is dharana.

When you fall asleep, whatever your mind expresses is called dream, because you are unconscious. It has no impact on your real life. When your enter into dharana, the higher states of consciousness through kundalini, whatever you express not only creates your life, it creates the life of whatever you want and to whom ever you want. You become a kalpataru, a wish fulfilling tree.

Dhyana or meditation is raising your frequency to a certain level, so that the object on which the meditation is happening, and the mediator, both lose their boundary and become one. Meditating on a piece of cloth to where the mind and the cloth loose their boundary, and they disappear into each other is meditation.

The only difference between dhyana and samadhi is, in dhyana (meditation), mind and object loses its mind and form into a certain frequency which is beyond the mind and the object meditated upon.

In samadhi, not only they lose form, even the stuff out of which they are made loses its form and name into the highest space, the non-return zone. In dhyana, the possibility for return exists. In samadhi, the possibility for return does not exist. It is the start of spiritual life. Non return means, it is impossible to get back to the space you were before the samadhi.

When you meditate on me (THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM), your identity, name and form, my identity, name and form disappearing into a certain frequency is dhyana. But, the stuff out of which you are made and the stuff out of which I am made, both disappearing into a certain space, never to come back to its form before samadhi, is samadhi.

Your mind is nothing but words. If the sacred secrets are hammered again and again on your mind, simply the mind dissolves into it and experiences the reality expressed through the sacred secrets**.**

Patanjali gives a simple, powerful technique called pratipaksha bhavanam, to make yama and niyama possible in your life whenever your body and mind are not interested in following the yama and niyama. When obstructing thoughts to yoga arise, contrary thoughts should be employed. Create 'vitarka' -- the strong feeling connection, by creating the right, opposite thoughts in you, to align yourself and establish yourself to the yama and niyama. This needs to be practised again and again in the initial level. 'Vitarka' describes the logic, the right logic that takes you beyond logic, leading you to the ultimate experience of feeling connection. Stop the negative, destructive thoughts and replace them with positive thoughts.

Dharana, Dhyana, and Samadhi all three put together is called Samyama. By samyama the knowledge is achieved and lighting up of the consciousness happens. Samyama is the science of experiencing and expressing the extraordinary experiences and/or powers from the super consciousness through your body and mind. Your super consciousness has all powers. It is all pervading, all knowing, and eternal but your body and mind needs to be prepared, so it can experience and express these experiences and powers. You are a human being with all extraordinary possibilities, "you are God living in human body".

In the Yoga Sutras, samyamas are tools, ways to achieve extraordinary powers. Samyama gives you the capacity or the power to experience the extraordinary power and then either enjoy it or renounce it as you want. Patanjali calls the siddhis worthless, and a hindrance to the true goal of Self−realization.

A complete section of Patanjali Yoga Sutras is dedicated to various samyamas, where Patanjali reveals the science of levitation, teleportation, living without food or sleep, and many other siddhis or powers. As much as these siddhis are a source of inspiration to keep expanding on the spiritual path, Patanjali reminds us to keep our inner space untouched by miraculous manifestations and continue to move on the path of living enlightenment.

Nithya Kriyas are a series of yogic healing processes revealed by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. They are unique in that, while the knowledge and techniques are drawn from the most authentic and sacred yogic scriptures of Bharat, the specific combinations are expressed from the personal experiences of THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, from his personal research and development, with the aim of curing and providing preventive care for various physical and mental ailments. He had trained under powerful yogis and mystics right from childhood, and has been a practitioner of the mystical yogic sciences that have practically disappeared from modern yoga texts.

These Nithya Kriyas preserve and deliver the original yogic practices which are born out of millennia of research and development, the contribution of innumerable enlightened yogis who have dedicated their lives to enriching the world with this science. According to the teaching methods laid out by legendary yogis like Gorakhnath and Matsyendranath, the individual asanas and pranayama techniques are sacred and must not be tampered with, and the combinations of techniques required to produce the desired effect are to be received by the learner from his own personal guru (Hatha Yoga Pradipika). True to Vedic culture, these fathers of modern yoga have left the door wide open for the continuous updating of this ancient science.

There is something called energy flow which happens continuously in your body. This flow is through the 72,000 subtle energy channels called nadis. This is the energy circuit of the body. This circuit is governed by the kundalini energy. Kundalini energy is the immense potential energy present in every body that helps complete the energy circuit. It acts like a water pump.

Kundalini can be described as every individual's hotline to the infinite cosmic energy. Once awakened by appropriate yogic practices, and the guidance and grace of the guru, Kundalini showers a host of blessings on the practitioner, including a big boost in energy levels, physical well-being, the falling away of negative mental patterns, true inner fulfilment and a deep connection to the universal Source.

If there is a disturbance in some part of the energy flow at some part of the body, there is an impedance to the energy flow forward. That is when you start developing disease, disorders, and disturbances in the affected organs.

Nithya kriyas are powerful tools which help remove these energy blockages and restores the Life energy flow. When the body is aligned in certain postures during the kriyas, the energy block gets removed. The circuit, the "wiring", the "plumbing" gets properly aligned. Once the block is removed, kundalini energy gets pumped into the circuit during the kumbhaka part of the pranayama. Only through kumbhaka the energy gets pumped into the circuit. If the energy circuit is even aligned for a few seconds, and the energy is pumped in, you are free, you are out of the disorder or disease. When energy flow is reestablished, the disease or disturbance is healed. It is like a plumbing system. It is like the drain pipe where the water once again gushes forth merrily when the blockage or disturbance in the pipe is removed.

These kriyas are not just ordinary asana, kumbhaka, pranayama. It is like different chemicals. Separately, they may take ten years to cure a disease or disturbance. Mixed properly in certain combinations, they remove the disease in short time.

Nithya Kriyas involve the combination of these components: -

• 1. Yoga asana
• 2. Kumbhaka, pranayamas
• 3. Visualization
• 4. External verbalization external sound you are hearing or chant
• 5. Internal verbalization internally hearing of sound or mantra

The healing achieved by Nithya kriyas is permanent as it works on the cellular bio-memory level. It generates natural steroids and therefore has no negative side effects.

Besides the healing, the Nithya Kriyas have a powerful permanent effect on your very brain functioning. They awaken the non-mechanical parts of the brain. Most of our brain power is actually untapped; these untapped areas when activated, are responsible for the manifestation of many extraordinary powers. This is what we refer to here as the non-mechanical parts of the brain.

Certain parts of the brain are responsible for our day to day bodily functions like digestion, respiration, walking, sitting, etc. But this constitutes only a small percentage of the brain. This is what we refer to here as the mechanical parts of the brain.

During the kumbhakas, the energy reaches the brain awakening the non-mechanical parts of the brain. The body naturally experiences the peak conscious coherence, joy and bliss. .

Nithya Kriya is soundly anchored in the sacred yoga scriptures, including the legendary Patanjali Yoga Sutras, as well as the three classic texts that form the base of yoga - Hatha Yoga Pradipika, Gheranda Samhita and Shiva Samhita.

Patanjali Yoga Sutras is the foundational text of yoga, written by the father of yoga, the enlightened sage Patanjali. This esoteric yet highly practical text is based on Sankhya Yoga. It is said to date back to the 2nd century BC, although it is believed to be far more ancient. Patanjali Yoga Sutras emphasize the value of yoga as a lifestyle through ashtanga yoga (8-limbed yoga).

This is a classic 15th century Sanskrit Hatha Yoga text, written by Swami Svatmarama, a disciple of Swami Gorakhnath. The book is dedicated to Adinatha or Lord Shiva, who is said to have revealed the secrets of Hatha Yoga to his divine consort Devi Parvati. Hatha Yoga Pradipika contains four major upadesha as (teachings), which reveal the correct understanding and practice of asanas, pranayama, chakras, bandhas, kriyas, shakti, nadis, mudras and kundalini.

This is also a classic Sanskrit Hatha Yoga text. It is a practical yoga manual said to have been taught by the sage Gheranda to Chanda Kapali. Gheranda Samhita text has 7 chapters. It advocates a sevenfold yoga - shatkarma, asana, pranayama, mudra , pratyahara, dhyana, and samadhi with a chapter dealing with each one.

This is a classic Sanskrit text where Lord Shiva addresses Parvati his consort. There are 5 chapters which deal with yogic philosophy, techniques for liberation, kundalini, importance of the guru, pranayama, asanas, mudras, bandhas, and meditation. The book mentions 84 beneficial asanas but describes only four of them.

The other texts that Nithya Kriya draws from include the Kumbhaka Paddhati of Raghuvira, Trisikhibrahmanopanishad, Yogakundalay Upanishad, Yoga Chudamani Upanishad and Yoga Taravali, Joga Pradipika, Yogasana Mala Sachitra, among others.

Do the Nithya Kriya Care, for preventive care and not healed yet. Do the Nithya Kriya Cure, if you have the disorder.

• Asthma care
• Asthma cure
• Heart disease care
• Heart disease cure
• Hypertension care
• Hypertension cure
• Pulmonary disease cure
• Pulmonary disease care

• Cancer care
• Cancer cure

• Digestive disorders care
• Digestive issues cure
• Ulcerative colitis & Crohn's disease care
• Ulcerative colitis & Crohn's disease cure
• Irritable Bowel syndrome care

• Autism care
• Autism cure
• Epilepsy care
• Epilepsy care
• Migraine care
• Migraine cure
• Memory problems care
• Memory problems cure

• Diabetes care
• Diabetes cure
• Excessive sweating of palms and feet cure
• Hot flashes from menopause care
• Hot flashes from menopause cure
• Hypothyroidism care
• Hypothyroidism cure
• Infertility/ Impotence cure
• Thyroid problems care
• Thyroid problems cure

• Autoimmune disorders care
• Autoimmune disorders cure
• Food Allergies care
• Food Allergies cure

• Aging care

• Aging cure

• Addiction care

• Addiction cure

• Baldness care

• Baldness cure

• Excelling in sports level 1

• Excelling in sports level 2

• Excelling in studies level 2

• Kids Memory power care

• Obesity care

• Obesity cure

• Rapid recovery from illness care

• Rapid recovery from illness cure

• Nephrotic syndrome care
• Nephrotic syndrome cure
• Urinary problems care
• Urinary problems cure

• Arthritis care
• Arthritis cure
• Hernia care
• Hernia cure
• Low back pain care
• Low back pain cure
• Stiff knees & Knee pain care
• Stiff knees & Knee pain cure

• Fungal infection care
• Fungal infection cure
• Infection care
• Infection cure

• Anger care
• Anger cure
• Anxiety cure
• Attention Deficit Disorder care
• Attention Deficit Disorder cure
• Bipolar disorder care
• Bipolar disorder cure
• Depression care
• Depression cure
• Clarity & emotional Stability

Part 2: Nithya Yoga - Vijnana Dindima_English_part_2.md

• Insomnia care
• Insomnia cure
• Low self-esteem care
• Low self-esteem cure
• Schizophrenia care
• Schizophrenia cure
• Post-Traumatic Stress Disorder cure

• Achromatopsia care
• Achromatopsia cure
• Long eyesight care
• Long eyesight cure
• Short sightedness care
• Short sightedness cure
• Sinusitis care
• Sinusitis cure
• Tinnitus care
• Tinnitus cure
• Vertigo care
• Vertigo cure

• Dandruff care
• Dandruff cure
• Eczema cure
• Skin problems cure
• Skin problems care

While extolling the benefits of a disciplined practice, yoga texts do not hesitate to declare that the results equivalent to twelve years of strenuous sadhana (spiritual discipline) can be granted by the guru in a moment to a disciple who is open to it. While theoretically, the entire kriya may be assembled and taught by anybody with sufficient knowledge of the yoga scriptures, the benefits of practicing the same kriya in the presence of a highly evolved being are simply indescribable and inestimable. This is especially so when participants are literally 'open' to the technique by the highly revered process of deeksha or initiation by the Master.

The highly scientific yet mystical experience of deeksha can be explained to some extent by the principle of resonance. Just as a bowl of water will begin to hum when struck with a metal rod at the right frequency, an energy adept can subtly entrain the practitioner's energy into higher spiritual frequencies by the sheer pressure of his own positive vibration. At such moments, the body and mind lose their natural resistance and awaken to their own highest possibility of health and well-being.

The concept of pancha koshas was given in the Taittiriya Upanishad. It is one such way to classify the mind-body-spirit system. We have five layers or energy sheaths called pancha koshas. They are symbolized as 5 concentric circles like the layers of an onion, with each layer having a different energy density which ranges from gross on the outermost layer to the subtlest in the center. These layers are not tangible except for the first layer called annamaya kosha. The pancha koshas can also be likened to a journey map showing our progressive spiritual journey towards the pure light of consciousness, the atman or true Self which is hidden by all these layers. The sheaths or layers act as a veil covering the light of the true Self. We will start to realize that all these layers are just illusory, a veil, maya, covering our true Self.

We develop awareness of the physical body in yoga asana practice. Awareness the ability to stand back and become the silent witness of what one's body and mind is doing. With the deepening of awareness, we start to perceive more layers of our existence.

• Annamaya kosha is the sheath of the gross body. It is the actual physical body. (food body)
• Pranamaya kosha is the pranic energy layer, the vital energy layer or sheath. (breath body)
• Manomaya kosha is the mental sheath (mind body)
• Vijnanamaya kosha intuitive sheath (intelligence body)
• Anandamaya kosha this is the most subtle layer. It relates to bliss inside and is closest to our true Self which is eternally pure and unchanging. (bliss body)

The purpose of yoga and the ultimate purpose in human's life is to reach the highest levels of consciousness, beyond the bliss layer, beyond the five koshas.

This layer represents the actual physical body; it represents the gross manifestation of energy as matter which you can see, touch, and feel. The gross body is called sthula sharira. Anna means food, and maya

means comprised of. This layer is called the food sheath because the body needs food, water and air for its survival. This sheath is a composite of the five great elements – earth, water, fire, air and ether. If one is predominantly in this layer, he will identify strongly with the body and will be motivated by the desire for pleasure or what feels pleasant. It is our identification with this sheath which results in suffering.

It is essential to take care of this sheath or body and keep it in clean and in good health. It is through a healthy body that one can continue the journey into the deeper layers of awareness. Hatha Yoga through shatkarmas, asana and pranayama is essential to prepare both mind and body to perceive the subtle layers of its existence.

Pranamaya kosha refers to the pranic energy field or pranic sheath. The pranic sheath is essential for life. If it is absent, there is no life. The prana in the body is part of the cosmic energy. The manifestation of prana is visible in movement, growth, activity, change. Pranamaya kosha can be looked upon as being responsible for all the physiological functions in the body - " breathing, blood circulation, digestion, heartbeat, all hormonal functions, communication between the brain and the cells of the body, etc.

Kirlian photography has captured and demonstrated the presence of this pranic field around the body. This pranic field has been seen to be affected by the health of the body. It was thus concluded that sickness and disease shows up in the pranic layer before it did in the physical body. Kirlian photography also showed mental and emotional states affect the pranic layer, which is something the ancient yogis have known thousands of years ago. Mind affects the breath. Inversely, breath also affects the mind. Positive thoughts and higher feelings lead to higher levels of prana.

Prana is distributed throughout the body via the nadis which are subtle energy channels. There are three main nadis called ida, pingala and sushumna. The nadis are connected to the chakras or energy centers which distribute prana to the nadis.

Prana can be regulated consciously through the breath. The main Hatha Yoga practice to energize and vitalize the pranic layer is pranayama. Pranayama practice indirectly affects manomaya kosha. If the consciousness is predominantly in the pranamaya kosha, one identifies with power and vitality.

Manomaya kosha is the mental sheath. This kosha is also known as the lower astral body. It comprises the mind (manas), and the five sense organs (eyes, ears, nose, tongue, skin). Mind is thought and thought is mind. There is no difference between mind and thoughts. The mind is nothing more than the collection of your thoughts, the continuous flow of ideas. Thoughts are no more than the words that you speak to yourself continuously. The mind continuously has thoughts of various things. This is the layer where the constant mental chatter happens.

The thought comes when you are aware of something. Thoughts are brought on by memories, beliefs, conditionings, and emotions. The mind receives input from the five senses, interprets them as good, bad, etc., and directs our actions. Thoughts are powerful and have a direct impact on our physiology moods, energy, and actions. We create impressions in both ourselves and others with these thoughts.

Patterns of thinking, beliefs and attitudes are in this kosha. They are influenced by societal, parental, religious and cultural conditioning. Man's attachment to his ego, his self-identity, is because of the mind.

The mind is the cause of suffering, bondage and the feeling of distance or detachment from his fellow beings when it becomes rigid.

Nithya Yoga practice and techniques using pranayama, asana and the science of completion helps you to understand the mind and overcome the shackles of the mind, to move inward in the journey to the highest level of awareness.

Vijnanamaya kosha is related to our feelings and emotions. It is the sheath for the higher intelligence, intuition and insight which leads to true wisdom. It is different from intelligence. This layer is also known as the higher astral body. Intuitive knowledge has no logic; it is simply an insight with clarity, a deep knowing. You don't know the steps that lead you to the conclusion but you know for sure that your conclusion or decision is right. With intuition, you will have the energy not only to make the decision, but also to execute what you have decided.

When one is able to tap into this kosha, powers or siddhis may express. Telepathy, clairvoyance, experiencing colours and lights during your meditation and dreams during your sleep comes under this layer. This kosha is connected to the collective unconscious realm and is the link between the individual mind and the universal mind.

The practice of yoga especially meditation helps one to perceive this very subtle layer of existence.

This is the layer where one experiences bliss, our true nature. This is the causal or transcendental body. Deep states of meditation will lead one to experience this kosha.

The true Self lies beyond the five koshas. The brief and transitory experiences and glimpses of bliss is still an experience, a happening and thus still not the true Self.

Chakra is the Sanskrit word for wheel. They are also called psychic centers. These chakras are metaphysical representations; they belong to the auric body and not the physical body. Kirlian photography has enabled us to capture these chakras and prove their existence on the metaphysical plane.

Kirlian photography has shown that when a person is locked with a particular negative emotion, the chakra associated with that emotion shrinks to the size of a coin. But when the same person experiences positive emotions, the chakra expands to the size of a cartwheel! Our energy flow in these chakras becomes blocked by our negative emotions and we are totally unaware of it.

The openness and flow of energy through the chakras affects and is affected by our emotional balance and state of health. Disease is only an imbalance in any one of these chakras. If we keep these chakras in a healthy state, we can see a transformation happening in us at the mental and physical levels.

Chakras are storehouses of pranic energy located in the sushumna nadi which runs within the spinal column. Each chakra is associated with a nearby endocrine gland and nerve plexus in the physical body. They energize the entire body and affect the functioning and health of the associated gland and body system.

• swadhisthana chakra energizes the urinary system
• manipura chakra energizes the digestive system
• anahata chakra energizes the respiratory and cardiovascular systems
• vishuddhi chakra energizes the ears, eyes, nose and throat
• ajna chakra energizes the brain.

Every chakra corresponds to a specific aspect of human behavior and development. The lower chakras are associated with fundamental emotions and needs; the energy there vibrates at a lower frequency and is of a denser nature. The finer energies of the upper chakras corresponds to our higher mental and spiritual aspirations. Chakras vibrates at different levels relative to the awareness of the individual.

Chakras can be awakened by physical or mental stimulation, leading to a change in the level of consciousness. Each chakra has a point on the front of the body which if focussed on, lead to stimulation and awakening of that center.

Each chakra is associated with an element. The element becomes finer energetically as one moves up the sushumna nadi. The element for muladhara is earth and for vishuddhi is ether or space. Each chakra emits light of certain frequencies which have been seen in meditation, hence chakras have been associated with petals of lotus flowers of different colors and number of petals. The lotus lives in the mud, grows up through the water to reach the air and the sun. It is like man's journey from low states of awareness through the chakras to higher states of awareness.

There are seven major chakras in the sushumna nadi. The aim of Hatha Yoga is to awaken the kundalini shakti energy (cosmic energy) dormant in the root center and bring it up to unite with the pure consciousness, Shiva energy at the crown of the head. See diagram below.

It is located at the base of the spine and associated with the sacral plexus. Also known as the root chakra. It is the seat of the dormant powerful kundalini energy.

Focus location: at the chakra. In the male, it is in the perineum between the scrotum and the anus. In the female, it is at the posterior rim of the cervix, where the vagina joins the uterus.

Positive Attributes: Vitality, Vigour, Growth

Blocked/Locked by: fantasy, greed. It flowers when you drop your fantasies and welcome reality.

Associated gland: Adrenals

Associated with: Annamaya kosha and unconscious mind

Element: Earth Deity: Ganesha Bija mantra : Lam

It is situated at the base of the spine at the tail bone. Seat of the collective unconscious and deep rooted instincts.

Focus location: At the level of pubic bone on the front of the body

Attributes: Security, pleasure seeking

Blocked/Locked by: Fear, especially fear of death. Made to flower by facing fear; by facing death itself.

Associated Gland: Testes in men; Ovaries in women

Element: Water

Deity: Subramanya

Bija mantra (seed sound): Vam

In Sanskrit, manipura means 'The City of Jewels'. It is situated in the spinal canal directly behind the navel. It is the center of vitality, controls our energy balance and seat of digestive fire.

Focus location: Navel Attributes: self-confidence, clarity Blocked/locked by: Constant worrying and negative thoughts. Associated Gland: Adrenals Element: Fire

Deity: Surya

Bija mantra: Ram

In Sanskrit, anahata means 'unstruck'. It is the center of the unbroken sound, the cosmic sound experienced only in the highest state of meditation. It is found in the spinal column behind the heart

Focus location: Level of the heart behind breastbone

Attributes: Love, harmony, compassion, kindness

Blocked / locked by: Attention need. When you seek attention and love from outside. It flowers when your express selfless love without expecting anything in return.

Associated gland: Thymus

Element: Air

Deity: Venkateshwar

Bija mantra: Yam

The purification center. It harmonizes opposites. It is situated in the spinal cord behind the throat area. Vishuddhi means 'beyond purity and impurity

Blocked/Locked by: comparison and jealousy. It flowers when we exhibit our individuality and express our capability, uniqueness and creativity fully without worrying about others.

Associated Gland: Thyroid and parathyroid

Element: Ether or space

Deity: Devi Anandeshwari

Bija mantra: Ham

Also called guru or command chakra. The ida, pingala and sushumna merge here and become one to rise up to sahasrara.

Focus Location: Eyebrow center or bhrumadhya.

Attributes: clarity and wisdom

Blocked/Locked by: seriousness and ego. Flowers by innocence, simplicity, and by shedding all forms of ego.

Associated Gland: Pineal gland

Element : ether or subtle mind

Deity: Anandeshwara

Bija mantra: Om

Sahasrara means 'thousand pedalled'. It is the seat of pure awareness, the highest point in human evolution. When the kundalini reaches here, the yogi becomes realized. A great awakening is experienced.

Focus Location: Bindu.

Attributes: no quality or color. It is pure light

Blocked/Locked by: Discontentment and the attitude of taking life for granted. Can be made to flower by overflowing gratitude and contentment!

Associated Gland: Pituitary

Element: no element, no thought

Deity: Dakshinamoorthi

Bija mantra: none

Nadis means flow. There are subtle energy flows which you are not able to see as they are not part of the gross body. They distribute pranic energy to every cell throughout the body through a complex and dense network. Hatha Yoga Pradipika and Goraksha Samhita state that there are 72,000 nadis, whereas Shiva Samhita states there are 350,000 nadis in the body. It is mentioned that ten major nadis are important but three are the most significant and are the main channels. These three are: pingala, ida and sushumna. All three are located within the spinal cord.

Sushumna is the middle flow and arises from the location of muladhara at the perineum while ida and pingala arise from the left and right side of sushumna respectively. Sushumna represents the neutral flow, the spiritual flow. Ida flow represents the negative force, the flow of consciousness. Ida is also known as lunar flow (chandra), as it brings about introversion, receptivity, creativity; the feminine aspects. Pingala known represents the positive flow, the flow of vital energy. It is also known as the surya or solar flow. Its flow brings about vigor, extroversion. and expressiveness; the masculine aspects. Ida and pingala correspond to the effects of the parasympathetic and sympathetic nervous systems respectively.

Pingala nadi crosses ida nadi at each of the six chakras, the last one being ajna chakra. At Ajna, it goes straight up the sushumna to sahasrara at the crown of the head. Pingala governs the right side of the body. When the breath is predominant in the right nostril, pingala flow is dominant. Pingala predominates during the day hours although ida also flows then. Pingala is associated with the left brain processes which are logic and analysis. Pingala and the left cerebrum enable daytime work and thinking.

Pingala flow controls the annamaya and anandamaya koshas. The awareness in the deepest state of meditation and in samadhi is pingala energy. Physical vitality is pingala energy.

Ida also originates at the muladhara chakra and crosses pingala at each of the six chakras. Ida flow is associated with right brain processes like visual and intuitive processing. It also stimulates creative, artistic, musical abilities, psychic and extrasensory perception. Ida governs the left side of the body. It gives a calming effect on mind and body and predominates at night. When the breath is predominant in the left nostril, ida flow is dominant.

Sushumna nadi originates from the base of the spine at muladhara chakra and follows a straight path up the spinal column. It represents spiritual awareness. It is the pathway in which the kundalini energy flows. In most people, sushumna nadi is mostly dormant, with no flow or minimal flow till a higher state of evolution or consciousness is reached.

When there are no blockages in ida and pingala, when both the nostrils are flowing equally (they are harmonized), it means sushumna is flowing. When sushumna flows you can meditate without any difficulty. Awakening of sushumna, making sushumna nadi flow, is an most important process which precedes kundalini awakening. When the opposing forces of ida and pingala, the mental and vital sides of the personality meet in perfect harmony, kundalini shakti gets awakened and flows up sushumna to the brain. The entire brain gets activated and new states of consciousness are experienced.

Blockages in the nadis are energetic blocks which may be caused by the energy of tension, mental patterns, unconscious and subconscious negative thoughts, tamas and rajas. The blockage results in an impedance to the pranic flow forward causing dis-ease in the affected organs and body systems with time.

All hatha yogic practices purify the nadis through pranayama is the main technique. Pranayama purifies at the pranic level, but its effects are reflected in the physical and mental levels. Even if one is unaware of the blocks, regular practice of pranayama clears them up and keeps the pranic circuit flowing freely.

Kundalini Shakti is the extraordinary, dormant, potential energy hidden in us. It is also called mahashakti. Kundalini literally means "coil". It sits in the muladhara chakra and when awakened, arises from the muladhara chakra to ascend the sushumna nadi. Further awakening and energizing of the chakras, leads it up the sushumna to the crown of the head, ending at the sahasrara chakra.

Kundalini is present only in human beings. Animals do not have this. The awakened kundalini has a tremendous impact on human consciousness. 90% of our brain lies dormant. Kundalini energizes the many parts of the dormant brain to awaken non mechanical parts of the brain called the junk DNA or divine DNA. You will have the capacity to see the life with a larger understanding.

When kundalini is awakened, you feel the pure presence, without anybody present. You are brought to a different plane of existence. You will feel so much of energy overflowing in your body, that you will not feel like complaining about anybody. You will feel that everything is auspicious.

Kundalini energy energizes the mitochondria of the cell, whose activity levels rise as high as 1200 %, an unheard of value. Mitochondria is the powerhouse of the cell, supplying the cell with energy. No wonder the person feels tremendous energy, bliss and the face just glows.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM describes a verse from the Shiva Sutras - "by awakening the kundalini, let you achieve the same consciousness of mine. Shiva is not saying let you all worship me. No, he is saying, let you be me. Worshipping Shiva should just be an inspiration to become him, to realize his consciousness, his inner space".

The degree of awakening and the particular areas of the brain awakened determines the expression of the "powers". Some who develop psychic powers, become clairvoyant; others become great healers, artists, poets, writers, orators, leaders, materialize objects. One can become anything in life, overcome the limitations of the body, mind and emotion. He becomes the master of his destiny. The expansion of the scope of knowledge is beyond normal.

Kundalini can be awakened in many ways. They include having the right ideas about the Truths, having a witnessing presence continuously in everything you do, by the practice of kumbhaka (breath retention) in pranayama and Hatha Yoga. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says, simple will and instruction to you to awaken kundalini intensely is more than enough to awaken it. Your own potential energy can be awakened just by you. But the simplest and easiest method is to have it awakened by an enlightened master. By guru's grace when this sleeping kundalini is awakened, all the lotuses (chakras) and knots (granthis) are opened. (Hatha Yoga Pradipika 3:2)

Nithya Yoga follows a particular class structure, seamlessly leading the participant into the experience of deep restful awareness, an inner vibrant stillness and bliss at the physical, mental and Being level. Nithya Yoga aims at creating a space to experience the ultimate reality, rather than giving undue importance to any of the individual components of the class.

Nithya Yoga classes flow in the following manner

• 1. Centering and Opening with Mantra chant body & breath awareness
• 2. Intention and Visualization The body-mind connection
• 3. Warm-up sequence which includes Patanjali Dhyaan
• 4. Asanas and Vinyasa
• 5. Shivasana and Body Gratitude Rejuvenation
• 6. Pranayama and sit in the space of completion
• 7. Share teaching/contemplation/home task
• 8. End with Poorna Mantra chant

Centering is all about coming to the moment. It can be achieved through a prayer, watching the breath, through body awareness, or listening to a sound (bell, light music). The intention is to open a space for each individual to be able to LISTEN and explore his or her own boundaries, to relax from all worries, stresses and "day dreams", and come to this moment. Only then we enter the space of Yoga.

Everything that follows in Nithya Yoga class - asanas, breathing, chanting, everything, is simply to bring us back to our center, to be present and conscious of this moment. Let the mind be where the body is.

Centering will generally be in a sitting position, in sukhasana, simple cross-legged posture. If necessary, your student may sit on a chair, or any other posture that makes them feel at ease.

Mantra Chant

nithyanandam parama sukhadam |kevalam gnaanamoortim |

dvandvaateetam gagana sadrisham |tattvamasyaadi lakshyam |

ekam nithyam vimalam achalam | sarvadee saakshi bhootam |

bhaavaateetam triguna rahitam | sadgurum tam namaami ||

Note: The meaning of this mantra will be explained in detail in the section on mantras.

The intention is a vital aspect of Nithya Yoga practice. Without intention, Nithya Yoga would be just like an ordinary exercise session. The Vedic tradition names this intention 'sankalpa'. Sankalpa is a conscious resolution, aligning one's thoughts and desires with one's actions, with one's Being.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM recalls his teacher, Raghupathi Yogi's words. 'It is not how you move your body but with what purpose you move your body. That purpose, that intention will become part of your muscle memory.'

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says, 'Our body itself is made out of memory. Our muscles store memory.

Whether we believe it or not, accept it or not, we are an expression of our own self-hypnosis. If you move the body in any way with a faith that this or that will happen in you, simply it will start expressing in you. If you observe closely, so many physical movements are happening inside your body even when you sit. Therefore, during ordinary sitting, if you strongly believe that just by sitting you will have health, and you just sit for health, simply that health will happen in you.'

Just as it is important to realize that intention is the key, how we create that intention is just as important. To bring your body and mind into the right state of energy expansion you need to prepare your mind for creating the intention.

A Nithya Yoga class always begins with centering, an opportunity to create pratyahara (withdrawal of senses) and dharana (focusing) by focusing on the breath. From this place of inner listening, create your intention or just let it unfold from your Divine energy field. Let your intention vibrate in every cell in your body, let you carry this space with you.

Let the intention come from our heart centre rather than from our intellect. Intellectually willing an intention to come forth, usually comes from that place of lack, the need for something you do not yet have. Let it come from the space of remembering you already are what you desire. For example, 'I am compassion' instead of 'I want to be more kind to others', or 'I move with ease and grace' instead of 'I want to be more flexible without pain'.

Rather than verbalization, visualization is a powerful tool to manifest your intention. Visualize as vividly as you can using all the senses, feeling and awareness. Have a complete and clear mental picture in 3D like you are living it. It is a powerful conscious process that can lead you directly to the experience.

When you visualize your intention, you are sending highly focused vibrations to your whole body and brain. You have the power to change the neural pathways with a focused intention. Your body will align with this visualization.

Remember your intention again from an expansive state, when the mind and body are in the space of vibrant silence from intensely doing Patanjali Dhyaan.

After the centering prayer, sit up for the warm-up sequence. Selected asanas are done in the warm up sequence. During the warm-up sequence, the Nithya Yoga teacher may guide the students into Brain Yoga exercises, in order to activate both hemispheres of the brain.

Also, the practice of simhasana, the lion roar can be introduced at this point. (see asana portion below). Both simhasana and brain yoga exercises bring joy and laughter into the class, and create the space for higher awareness and listening.

Patanjali Dhyaan is an intense process to awaken your bio-energy and release all the tension and patterns recorded in your muscle-memory. It is a perfect way to move from a chaotic mind to deep restful awareness.

The body has its own habits, its own way of standing, sitting, walking, breathing. This is nothing but patterns and muscle memories we have developed over our life. Unless we dissolve these patterns and muscle memories, we will not be open and receptive to receiving new things. Patanjali Dhyaan is a process to let go of patterns and muscle memories as well as wake up to the body's energy.

At the mental level, Dhyaan done with full intensity, being completely present in the body, automatically takes you to the silence of the inner space. The mind is chaotic by nature, so we often need a dynamic method to allow the mind to relax. This is exactly what Patanjali Dhyaan does - literally shaking off the thoughts and daydreams, bringing you back to the physical reality of the moment.

Spiritually, Patanjali Dhyaan is a process to awaken the kundalini energy. It activates the energy centers along the spine and the energy in every cell of the body, enhancing your awareness of your inner energies and inner space. When done with full intensity, one experiences the expansive state of pure awareness.

Instructions

• Visualize being totally fluid and soft, without bone structure. Stand up and start moving the entire body energetically and chaotically, as if each limb was an independent entity. Let every cell of the body vibrate intensely to the rhythm of the music (drums soundtrack named Patanjali Dhyaan or any other intense drum rhythm).
• When the music stops after 3 to 6 min, freeze the body. Stop all movements and close the eyes. You can turn the palms forward in a receiving attitude. Simply witness what is happening in the body.
• Become intensely aware of the sensations of movement and energy inside your body: the heat, tingling, vibrations, pressure etc.
• Be aware of the whole body, from the tip of the toes to the fingers, and the crown of the head. Feel the whole body inhaling and exhaling through those 21 points. Feel yourself expanding with the breath. Breathe in pure blissful energy, and exhale bliss.
• Without verbalizing, visualize your intention intensely with every cell of the body.

This is the part of the class that most people refer to when they talk or hear about "yoga". Vinyasa is the intelligent sequencing of body movements, asanas or postures, and breath. It is moving, expanding and sculpting your body while flowing from one posture to the next along with the breath. This process harmonizes and balances the mind and body. The vinyasas through the right sequencing of asanas align you to experiencing strongly the highest level of restful awareness, besides building a strong, resilient and powerful body. You find yourself exploring your possibilities and expanding beyond what you thought possible for you.

In Nithya Yoga, we have both: the science of preparing and sculpting the body and the living Avatar, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, who has the key to take us to higher planes of consciousness.

Savasana (translated in English as corpse pose) is traditionally always practiced for at least 5 – 10 minutes at the conclusion of any Yogic practice. Savasana is a restorative pose and allows the body to process and understand the information it has received throughout the Yoga practice.

It is commonly brushed off by some as being just a rest or a chance to have a short nap. Truth be told, savasana is essentially the most important aspect of the entire practice. This is where the body receives the class at all levels: physically, mentally, emotionally and spiritually. The body can relax, rejuvenate and heal.

If savasana is practiced in totality, it can leave the practitioner energized for hours after class. When done with this kind of intense awareness, the 'dead pose' is nothing dead, but is an opportunity for complete rejuvenation. That is why in the practice of Nithya Yoga, we call this posture 'shivasana', where you connect with the energy of Shiva, rejuvenation.

In this modern age, many practitioners rush through savasana. Most people find it really hard to lie still for 5-10 minutes and most lie in savasana and start thinking about where they have to rush to next after class. In Nithya Yoga, shivasana should be practiced with the same, if not more, integrity than all other postures.

Your practice is like laying cement foundations. If you step in the cement too soon after it is laid, you might ruin the job. In the same way, allow your practice to set.

Shivasana is the perfect chance to allow the body to do what it does best; heal itself. We should lie still and relax, allowing the body to renew and rejuvenate itself.

Our body is a temple; a temple in which our spirit, our Being, resides. We rarely spend any time appreciating and giving gratitude for our body. Most people these days are convinced through conditioning and the media that their body is not good enough. We forget that each of us is unique and have been crafted by God in a unique way. We should remember that God is an artist and not an engineer. If God were an engineer, he would have just created one mould, a production line, and manufactured us. Existence has created us all differently. As soon as we start to give gratitude to the body we have been given, we start to radiate a whole new energy: the energy of grace. Grace is not like ordinary beauty. Grace is a whole body language. When one is completely accepting of the body for what it is, he simply radiates this grace and appears to be the most beautiful person although he might not be physically beautiful.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says, 'All of our skin diseases take root from hatred of our own bodies.'

A lady with a severe case of psoriasis, a chronic and often incurable skin disease, came to THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM for healing. During the healing, she confided that she had suffered trauma in her childhood that left her with self-hatred as well as self-guilt. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM told her to practice a specific body gratitude meditation for 21 days. The meditation technique involved waking up each morning and touching each and every part of her body with deep love and gratitude. The woman exploded crying: 'How do expect me to love myself the way I am?' THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM said: 'You have lived in misery for twenty years. Try this just for twenty one days.'

In just fifteen days, the lady was rid of her ailment forever! Most of the aches and pains, the skin problems, the hang-ups we experience are just because we don't give the body any attention or appreciation. It is just crying out to be remembered.

In a Nithya Yoga class, we practice shivasana at the conclusion. We go one step further by asking the practitioner, while lying in shivasana to lovingly remember each and every part of the body with deep awareness and gratitude.

After the steady state is achieved through asana and vinyasa, you can now experience the space of expansion of your life energy while breathing without thoughts. Pranayama practice comes after asana

After pranayama practice, sit in the space of silence. Create a space of listening. Sitting in the space of listening in the master's presence is called Upanishad in the Vedic tradition. The Ultimate alchemy and communion happens during Upanishad.

The first mantra of the first upanishad is:

Purnamadah Purnamidam Purnat Purnamudachyate Purnasya Purnamadaya Purnameva Vashishyate Om shanti, shanti, shanti Harih om tat sat Sarvam sadguru padukar panamastú Om Nithyanandam

"Out of the whole, the whole came out If the whole is removed from the whole The whole remains as the whole"

Out of completion, experiencing the whole Out of completion, realizing you are the whole This is enlightenment

When you feel you are the whole You experience the wholeness of the Cosmos If you feel wholeness You will radiate Holiness

Alignment is not just to look good and be picture perfect in the posture. There are two main purposes in learning proper alignment. First, it is to ensure that the postures are done in a way which minimises the risk of injury, and, secondly, to ensure that they are done in a way which directs the flow of prana (life energy) appropriately within the body. Different postures affect the flow of prana in different ways. Each person has a unique body with its anatomical variations. However, awareness of the following general points should help in your practice. Once you learn the basic principles, everything will be easy and intuitive. In the initial practice, listen to the body. Be aware of the feeling of the muscles stretching, and where it is felt. Do not do to the point of pain.

In life, the wise seek to be balanced and grounded. From there, all decisions naturally arise from a place of clarity and intelligence. The same holds true for your yoga practice. Each asana must emerge from a place of centeredness, from a strong foundation.

Pay attention to your foundation, that part of your body in contact with the ground. How is a foundation established in each and every asana? The key lies in your connection to the earth. There will be some part of your body in contact with the ground in each yoga asana. It may be your feet (standing asanas), your hands (hand balances) or your sit bones (sitting asanas).

Once the foundation is established, any asana can be safely explored with freedom and grace. From a strong foundation, the body's natural intelligence will guide the yogi deeper into the fullest expression of the asana.

Let's begin with Tadasana, mountain pose.

The two feet form the foundation of this asana since they are touching the earth. . First, bring awareness to the feet, feeling the firm ground below them.

Balance the weight evenly between right and left foot.

Lift one foot at a time, stretching it as long and wide as possible, spreading the toes apart.

Place the foot down and feel all three corners of the foot - the mound of the big toe and little toe, heel, pressing evenly onto the mat

Once all three points are grounded, lift the inner and outer arch up off the ground by gently and firmly pressing the foot down at the three corners.

The grounding force of the feet will exert a force in the opposite direction facilitating the lifting of the inner and outer arches off the ground as well as the extension of the legs and spine upwards.

With the foundation established, other aspects of the asana may be explored. Activate the feet in this same way, each time they are in contact with the earth.

Take any other asana; uttanasana, utkatasana, trikonasana, virabhadrasana, or prasarita padottanasana, a few examples where the same foot to earth grounding sequence described above will be applied.

Get on hands and knees. Place hands under the shoulders and knees under the hips. Make sure the spine is fully extended. New students have a tendency to have their arms too wide and their feet too close together. If the base is out of proportion, the pose becomes unstable, the joints stressed, and organs compressed.

Lightly spread the fingers, making sure the middle finger faces directly forward. Bring awareness to the hands. Without tensing them, connect all of the joints of the fingers and the inner and outer palm into the earth. This will create a lift in the palms of the hand, reducing pressure on the wrist.

As you lift the hips to the ceiling and draw them back, and look at the feet. They should be hip-distance apart. The heels may or may not touch the ground. Contract the abdomen to the spine gently.

In exploring another asana, ustrasana we see an entirely new grounding point - grounding through the shins. Again, return to the basic idea - that which is in contact with the earth will create the foundation. Press down firmly through the entire shin, front of the ankle and top of the foot. Then, extend the rest of the body out of the foundation of the shinbone. Here, let us think of the shins as two long feet to stand on and then lift the spine up from there.

In sirsasana, the forearms and crown of the head provide the foundation. The pressing down of the forearms is similar to the pressing down of the shinbones in ustrasana. You literally "stand" down into the forearms and then lift the whole body out of this grounding force. When the forearms press down onto the ground, the ground will exert an upward force on the body enhancing your intention and the action of extending the spine upwards in the opposite direction into the air.

Once the Earth element is discovered, every posture will unfold intelligently from a place of strength and stability. Tapping into the natural intelligence of the body will be easy once we learn the lessons that our beloved planet Earth teaches us: to be balanced, centered, and grounded.

To have a strong foundation in the arms, learn how to both internally and externally rotate the arms at the same time. This helps you to connect to the inner wrist, open the shoulders, and broaden the upper back. To feel how this happens, when in Adho Mukha Svanasana (downward dog), bend the elbows to the side in a diamond shape. Then, rotate the elbows under and a little in. Due to the anatomy of the arms, the upper arms are naturally going to move in the opposite direction (external rotation). You will feel the shoulders broadening and feel the strength of the shoulder muscles supporting. This also prevents the hunching of shoulders towards the neck and ears. Put a little more pressure on the inner part of the hands to resist the tendency for the inner hands to lift off when the arms are rotated.

When standing in a symmetrical posture, place the feet parallel to each other. Bring awareness to the thighs, knee caps, feet and big toes. Check their position.

Now, turn the big toes and feet inward slightly till the big toes are parallel. This will enable you to rotate the inner thighs and knee caps inwards, so the knee caps face forwards. These movements will align the pelvis. Pelvic alignment is important because it affects the lower back.

Aligning the feet in this way also ensures that the knees are in the same alignment as the feet and not twisted. The knees' connective tissues can be injured by twisting of the knee.

When bending forward or backward, this alignment of the knee caps and thighs is important.

The alignment described above is also important in asymmetrical standing postures (such as the warrior postures). The kneecap of the bent leg in front should point in the same direction as the toes. There is a tendency for the thigh and knee cap to turn in, so glance down to see that the lower thigh is externally rotated to align the knee cap to the direction of the toes.

The knees should not lock, or hyperextend. Hyperextension of the knees is caused by ligaments that are too lax. Always maintain a little bend, by only straightening the leg to about 90% of its extendibility. This can be done by contracting and lifting the lower thigh muscles rather than simply pushing the knee back. Slightly lifting the great toe off the ground will also engage the thigh muscles to prevent hyperextension. People with hyperextended knees usually have weak quadriceps (thigh muscles), or do not tend to engage them fully in straight-legged poses. Hyperextension can lead to serious knee injuries and arthritis.

Shoulders should not hunch forward whether in standing postures, sitting or in forward bends. To experience the right alignment; stand in Tadasana, palms facing to the front. This rotates the head of the arm bone, thus opening up the chest. Raise both arms up to shoulder level, while keeping the palms facing up. Keeping the upper arms still, bend the elbows to 90 degrees, turning the wrists so the palms and thumbs face away from your face and away from each other.

Feel the muscles around and underneath the shoulder blades firm up; press the shoulder blades into the back. This encourages the chest bone to lift and open up. The actions pull the shoulders back and down. Keeping the arms up, and back of the palms facing you, slowly move the elbows up and down about 3 inches on a vertical plane. Notice the muscles in the shoulder blades firming up each time.

Now, extend the arms to the side like in Virabhadrasana II but with the palms facing up. Feel how the shoulder blade muscles are supporting the arms. You can now turn the palms to face down and feel the difference.

The upper spine has more flexibility and rotational ability than the lower spine due to the structure of the vertebrae, discs and joints of the spine. Twisting postures should focus on rotation in the middle and upper back. Initiate the twist from the core of the body in the abdomen. Turn at the belly button to the side first, followed by the chest, then the shoulders, and finally the head and neck. Imagine each inhale lengthening the spine (both upwards and downwards) to create more space between the vertebrae, with each exhale deepening the rotation.

Create the space to bend. While the lower back has the least ability to rotate, it is the easier part of the spine to bend forward and backward. Remember not overdo it just because of its relative ease as it can lead to lower back discomfort.

There are three things to remember In bends, whether it is to the back, side or forward -

i) create space between the vertebrae by extending and lengthening the spine before you go into the bend as well as during the bend – that allows the spine more room to bend. Feel the extension as you are going through the bend.

ii) bend as evenly as possible through the whole spine – don't over-emphasise the lumbar spine. The neck is part of the spine, so try not to drop the heavy head back onto the small cervical vertebrae. Lengthen the neck and keep it extended as you bend backwards.

iii) Buttocks are not tightly clenched but only lightly engaged, otherwise this will inhibit the spine's ability to move.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM translates as: "Asanas are steady and comfortable body postures to tune oneself with the Cosmos."

Asana is not just different postures. It has a much more profound meaning. Each body posture has its own attitude, its own way of tuning to the highest possible frequency of the Cosmos.

Just like a tuning fork needs the proper shape, composition and alignment to vibrate at a particular frequency, asanas done with awareness and the correct alignment allows the body and mind to fine-tune to higher frequencies, to reflect the cosmic energy.

By definition, any asana should have two basic qualities: sthira and sukha. Patanjali describes asana in this way - sthira sukham āsanam.

Sthira means that which cannot be lost, which has become part of your bio-memory. It should feel natural to be in that posture. If after a few weeks without practice you suddenly realize you cannot perform the posture anymore, then the quality of sthira has not been achieved.

Sukha is commonly translated as comfortable. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says sukham means increasing the capacity to do the posture, to be in the posture. It means practicing continuously and experiencing the sweet pain throughout the day. Sukha does not mean luxury or pleasure. It means experiencing the sweet pain. When the right posture is discovered, you will feel the nectar oozing out of every joint. It will not be pain; it will be sweet pain. You can achieve sukham by increasing the ability to stay in that asana.

There are two ways of finding which asanas are best for you:

1. By trial and error, until you find your own sequence, or

2. By the guru's instruction

Asanas allow you to align the individual consciousness to the superconsciousness. The body is like a mirror, which you can turn directly towards the light to reflect the original source. Asanas are tools to establish this alignment, where the body-mind and being, integrate themselves for a single purpose of experiencing and radiating the superconsciousness, the eternal bliss, nithyananda.

Most people when coming to a yoga class have their attention on many things, other than themselves. It is easy to get caught into looking at the teacher or other students, especially if they are able to perform aesthetically appealing postures.

Bring your awareness to one of the following:

The soft ujjayi breathing as you inhale and exhale.

A particular point or drishti e.g. the tip of the nose or the ajna chakra, the brow center.

The sensations of movement of the particular parts of the body involved in the posture when moving into the posture and/or the sensation of the inner energies of the body

Allow any experience that comes out of awareness to happen. Some asanas may draw your attention to a particular energy center, in which case, let this process happen naturally, without physical or mental tension. Always connect to the body as a whole, not as fragments. Be expansive and all-inclusive. Let it be a process of self-discovery with intense enthusiasm.

Hatha Yoga Pradipika(1:17) says that one gets steadiness and firmness of body and mind, disease lessness and lightness and flexibility of the limbs.

The physical benefits of asanas are multifold when done with awareness and proper breathing. Each asana has unique and specific effects on the different body systems, regulating and strengthening those body systems.

The practice of asana with awareness will immediately reduce inner chatter, bringing you to the experience of pratyahara and dharana as described by Patanjali. From there, it is ready take a jump into the state of dhyana or meditation and samadhi, the ultimate yoga.

Asanas help open up blockages in the body's energy flows called nadis and energy centers called chakras so that the vital life force can reach every part of the body keeping it healthy.

Asanas are stepping-stones to experiencing higher consciousness.

Yes, there are certain contraindications for specific asanas and categories of asanas. The list of contraindications for the most common asanas can be found in Appendix II of this book.

Any person attending a yoga class should be aware of the possibility of overstrain during practice, especially if the postures are not performed according to the instructions, or outside the comfortable limit of the person. Each individual must assume full responsibility for his or her yoga practice.

Practice ahimsa or nonviolence with regards to your body. Be your best friend while practicing and know when it becomes too much for the body.

Once you become familiar with the series of asanas (postures) practiced in Nithya Yoga, develop the habit of taking a moment to visualize you in that posture before performing each asana. Remind yourself of the space you are creating.

When you take a moment to mentally perform the posture, you are awakening the body's muscle intelligence. When the body is prepared mentally, when this visualization is practiced, the body will flow harmoniously into the posture. The entire asana practice will become easier and more enjoyable.

While performing yoga asana, try to consciously do the following:

Smile softly to yourself. Avoid showing strain and tension showing on the face. It can change your entire performance and experience of the posture.

Keep the eyes soft, wide and always steady.

For all balancing postures, always concentrate the gaze on one point in front of you or on the floor.

When the eyes are still, the mind will be still and therefore the entire body will be still.

Once you are in a posture, do not shift or fidget. If you are uncomfortable, come out of the posture and repeat it with even more awareness.

While performing the postures, remember that you are an embodiment of complete, blissful energy. With each movement, you are moving the bliss.

Each time you breathe, you are inhaling bliss energy and exhaling bliss energy.

The breath is the heart of every posture. Smooth and relaxed breathing will promote a calm mind. The breath will allow you to ease into the posture, maintain the posture and deepen the intensity of the posture.

The breath and the movement must flow in a harmonious togetherness. Generally, unless otherwise specified, all asanas that open the chest are done on inhale and all others that close the chest are done on exhale.

The quality of the breath must be smooth and easy. It is recommended that as far as possible breathing in asana should be done in ujjayi pranayama. Breathing in the movement enhances the effect of the asana in the specified area. It also increases awareness and naturally leads to meditation in the practice itself.

After achieving the firm posture through the right practice and balancing technique, we should learn the practice of expanding our life energy, which is pranayama. Pranayama will be seen in the next section.

The intelligent linking of postures that forms a complete sequence in the practice session is called vinyasa krama. The word 'vinyasa' means 'joining or linking' and 'krama' means 'processes. 'Vinyasa' is derived from the Sanskrit term 'nyasa' which means 'to place', and the prefix 'vi' meaning 'in a special way'. In yoga, this refers to the succession of postures undertaken with a single focus, which allows a harmonious flow.

Vinyasa krama is the wisdom of the Yoga tradition, which states that a practice must be done to suit our life situation. The correct linking of individual asanas and appropriate breathing in a flowing sequence creates a deep physiological impact.

In Vinyasa Krama, asana are performed with a conscious linking of the breath with the movement. If your intention is to practice asana to realize the Self, every breath you take will help break down your sense of separation from others.

The vinyasa method is a step-by-step process that takes into account the pros and cons of a single asana, a situation or an approach. That is why in an asana sequence, there are always preparatory postures to get to the main asana and counter-poses to relieve any tension. It is important to come back into a position from which we can comfortably resume our everyday activities. For example, it is not enough to want to climb a mountain. It is important that we know how to climb up the mountain, how to stay there and how to climb down. This understanding and preparation is what vinyasa is all about.

Hatha Yoga Pradipika does not mention the surya namaskar. Surya Namaskar came about later. It is a

sequence of twelve asanas, of which there are eight different ones in the sequence while the other four are repeated. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM recommends that one works gradually up to doing 108 surya namaskars in one session without stopping.

The practice when done with awareness, dedication, and focus, synchronized with the breath and in the right context brings one to the space of completion. Surya namaskar practice is a practice in the expression of gratitude and surrendering to the cosmic energy, giver of life. The effect on the individual mind, body, intellect and spirit is incomparable. Early morning is the best time for this practice, facing the east where the sun rises.

An essential part of this practice is moving with the breath. Surya namaskar is done dynamically with the appropriate breathing. The general rule of thumb for the breathing applies. One inhales when the body or chest opens up and exhales when it closes. If the breathing gets too rapid, stop the practice and rest for a while before resuming or stop for the day. Initially, practice at a gentle slow speed, moving gracefully, feeling the stretch and elongation of the body.

Another important component of the practice is the surya namaskar chant. Each Sanskrit mantra confers a different remembrance of the sun, which carries deep meanings that affect the body, senses, feelings and spirit when chanted with deep surrender. The sun refers to both the external sun, the giver of life and the inner sun which is eternal.

There are different ways of chanting in the practice. A mantra can be chanted aloud at the start of each surya namaskar or a specific mantra chanted before each asana is performed. The chanting evolves to mental chanting, and eventually, the mantra is only vibrating inside as one move through the sequence.

The Surya Namaskar works on all body parts, every organ, every system, and every chakra. It strengthens the lungs, heart, circulatory, nervous and musculoskeletal systems. It also burns calories, making it an excellent practice for those in the process of losing weight. A feeling of increased energy and happiness is cultivated with consistent and regular practice.

In every Nithya Yoga class, we start the asana series with six to twelve repetitions of Surya Namaskar. Of all the asana practice, the Surya Namaskar is considered a very effective way to limber up, tone, stretch and strengthen the entire body and the spine. Surya Namaskar is regarded as the king of asanas.

Once you are familiar with Surya Namaskar, you can take a minute to visualize your body performing one repetition. This will awaken your muscle intelligence and memory. This visualization will allow your body to flow harmoniously into the posture, as opposed to struggling and fighting to move through the sequence.

The asanas in the sequence are named as follows:

• Tadasana with Atmanjali Mudra
• Utthita Tadasana
• Uttanasana
• Ashwa Sanchalasana lunge
• Dandasana
• Ashtanga namaskara
• Bhujangasana
• Adho Mukha Svanasana
• Ashwa Sanchalanasana
• Uttanasana
• Utthita Tadasana
• Tadasana with Atmanjali Mudra

Chandra Namaskar is a flowing vinyasa sequence where the practitioner salutes the feminine aspect of energy and divinity, or Devi, represented by the moon.

Tadasana, Uttanasana, Utkatasana, Trikonasana (classical and parivritta), Parsvottanasana, Virabhadrasana I and II, Parsvakonasana

Vrksasana, Garudasana, Utthita Hasta Padangusthasana, Pada Pidanasana, Mayurasana, Bakasana

Sitting: Sukhasana; Vajrasana; bhadrasana, muktasana, prana mudra, ardh padmasana, padmasana, swastikasana, siddhasana (guptasana), gorakshasana, veerasana

Seated Twist: Ardh Matsyendrasana

Paschimottanasana, Shashankasana, balasana

Pursvottanasana; Ustrasana

Marjaryasana - Cat-Cow, Adho & Urdhva Mukha Svanasana, Vyaghrasana - tiger pose

Bhujangasana, shalabasana, makarasana, shalamba bhujangasana, Niralambanasana, Dhanurasana

Savasana, apanasana, pawanmuktasana, urdhva prasarita padasana, matsyasana

Viparita Karani, sarvangasana, halasana

Full Body. Stand in the center of the mat. As you inhale, rise up on the balls of the feet as you sweep the arms up over the head and hold the balance. Extend the fingers and arms to stretch the spine. Exhale lowering the arms and heels to the ground. Repeat 6T.

Ankles. Place the hands on your hips. Lift the right leg, point the toe and rotate the foot 6T in one direction. Then rotate the foot 6T in the opposite direction. Further stretch the ankles by pointing the toes down then pulling them up to face you. Do 6T. Bring the foot to the floor. Repeat with left foot.

Bend the knees and hold the foot up behind you with one hand. Keep holding the foot and stretch the leg back and up into Natarajasana. Repeat with the other leg.

Hips. 1) Hand on hips. Move the hips clockwise 6T as if your hips are cleaning the inside of a barrel. Do not move the shoulders. Then move the hips 6T anti-clockwise. 2) Lift the right foot off the floor, balancing on the left. Point the toes forward, keeping the leg straight. Rotate the whole leg from the hip clockwise then anti clockwise, without resting the foot on the ground. Repeat with other leg.

Shoulders. Keeping the arms loose, swing them forward and backward, back and forth. Lift the arms horizontally to shoulder level.

Keeping the arm straight and the palm upright, make small circles with the arms several times in both directions.

Place fingertips on the shoulders. Rotate the elbows 6T in one direction making wide circles. Repeat in opposite direction. Inhaling up, exhaling down, allow the elbows to touch in the front, and spread as far back as possible.

Keeping the arms by the side of the body, lift the shoulders as high as possible in the direction of the ears. Hold for 1-2 seconds and drop them suddenly. Repeat 6T.

Wrists. With relaxed arms hanging down, rotate the wrists in a circle, involving all the fingers in the rotation, as if a dancer's hand. Do 6T in one direction, and repeat in the opposite direction.

Clench the hand into tight fists, then open wide. Do 6T with both hands simultaneously.

Neck. 1) Bring the chin to the chest, then look up, pointing the chin up, keeping the jaw shut. Repeat 6T. 2) Look over the left shoulder, then over the right. Repeat 6T. 3) Tilt the head sideways towards the left shoulder, then right. Repeat 6T. 4) Very, very slowly, rotate the head to its maximum range of motion, keeping the jaw closed, drawing a circle in the air with the chin, 6T in one direction then 6T in opposite direction.

Face: clench the muscles of the face, cheeks, eyes. Hold the tension and then open eyes and mouth as wide as you can. Repeat a few times to activate the blood circulation and energize your face.

Instructions

Stand straight, weight evenly balanced on both feet, the whole body relaxed. Tense and relax the entire body, part by part, following the instructions below. Keep tension only on the stated part while relaxing the other parts of the body. Remember to breathe deeply throughout the exercise.

• 1. Curl all the toes and tense the feet intensely, holding the tension for 30 seconds, then suddenly relax. Move the feet.
• 2. Slightly bend the knees and tense the calf muscles intensely. Hold the tension for 30 sec, and suddenly release the tension. Shake out the legs.
• 3. Keeping the legs straight, tense the thigh muscles as much as possible. Hold the tension for 30 sec, then release suddenly. Shake out the legs.
• 4. Tense the buttocks as intensely as possible. Hold the tension for 30 sec, and suddenly release.
• 5. Tense the whole abdomen as much as you can. Hold the tension for 30 sec, and suddenly release. Take a deep breath, releasing the abdominal muscles.
• 6. Tense the lower back muscles, curling the tailbone upwards. Hold the tension for 30 sec, and suddenly release. Move the hips to ease the tension.
• 7. Tense the chest muscles. Hold the tension for 30 sec, and suddenly release.
• 8. Tense the upper back muscles, bringing your shoulder blades together. Keep the arms relaxed. Hold the tension for 30 sec, and suddenly release. Rotate the shoulders to ease the tension.
• 9. Tense the entire arms and the fists as much as possible, as if you are holding a huge weight in each hand. Hold the tension for 30 sec, and suddenly release. Shake the hands and arms.
• 10. Tense the neck and every muscle of the head, mouth, cheeks, eyes, forehead, as intensely as possible. Hold the tension for 30 sec, and suddenly release. Open the mouth and eyes wide then relax the face muscles.
• 11. Now simultaneously, tense the whole body, from head to toes. Hold the tension for 30 sec, and suddenly release. Shake out the whole body.
• 12. Stand relaxed, eyes closed basking in the energy of the rejuvenated you.

You can sit on the ground or on a chair for this activity.

• 1. With your fingertips, tap your skull, on top, side, front and back of the head.
• 2. Using the ring and middle fingers, tap the temples, the point between the eyebrows, around the eyes, the cheeks, the point below the nose, the chin.
• 3. Gently tug at and pull the earlobes and all part of the ear. Then, gently massage the parts between the thumb and index finger.
• 4. Keeping the chin slightly tilted in, use thumbs to massage the parts in the back of the head where the base of the skull meets the neck.
• 5. Press the neck muscles with the flat pads of all the fingers. Cross right hand in front of chest to press left side of neck. Change hands to massage the other side of neck.
• 6. Moving on to the shoulder, press the muscles again with the pads of four fingers. Change hands to massage the other shoulder.
• 7. Cup the hands and start tapping the whole body, nicely and energetically starting from the shoulders, moving to the shoulder blades, arms, chest, abdomen, lower back, hips and buttocks, front-side-back and inside of the thigh muscles, knees, calves, and both feet one by one.
• 8. Sit quietly, bringing awareness to the inner vibrant energy radiating through the entire body.

• 1. Bandhas are important yogic techniques practiced separately and also with pranayama. Without bandhas, pranayama would be incomplete. Bandha means to hold, lock or tighten. Bandhas lock the flow of prana into certain areas and redirect it up the sushumna nadi. They also restrain the downward motion of prana. Bandhas have profound effects on the physical, mental and pranic levels.
• 2. Bandhas can unknot the granthis or psychic knots. These knots represent psychic and mental blocks that prevent one from moving on to higher states of consciousness, and prevent the kundalini from rising up the sushumna nadi.
• 3. The three granthis are: Brahma granthi, Vishnu granthi and Rudra granthi.
• 4. Brahma granthi is associated with the muladhara area. It is linked to deep survival instincts and fears, fantasies, imagination, sexual desires and procreation.
• 5. Vishnu granthi is associated with the anahata chakra and linked to emotions like constant worrying, sentiments, delusion, attention need, pseudo love, attachment to personal relationships.
• 6. Rudra granthi is associated with ajna chakra. It is linked to obstacles generated by comparison and jealousy, possessiveness, ego identification- social and intellectual, yearning for siddhis and intellectual psychic powers.
• 7. The four main bandhas are jalandhara bandha, moola bandha, uddiyana bandha, and maha bandha (combination of the 3)

When to do - Can be done with internal or external retention of breath

Contraindications – cervical spondylosis, high intracranial pressure, high blood pressure, vertigo, heart disease.

Benefits – This lock stimulates the carotid sinuses. The heart rate is lowered, and there is increased breath retention. This leads to mental relaxation, a meditative state and one pointedness. It also gives mental relaxation relieving anxiety and stress, balances thyroid function and regulates metabolism.

Jalandhara bandha (throat lock)

Awareness – on the throat and sensations related to the breath retention.

• 1. Sit in padmasana, close eyes, palms on knees. Relax the body.
• 2. Take a slow and deep breath.
• 3. Hold the breath inside, then bend the head forward, pressing chin to collarbone.
• 4. As chin presses down, straighten the arms, and press hands onto knees, raise the shoulders
• 5. Hold breath and position as long as you can without strain.
• 6. To come out of lock, relax shoulders, bend arms, then slowly raise the head and exhale. Breathe only when head is fully upright.
• 7. Repeat when breathing returns to baseline
• 8. A simpler variation of this lock just bend head forward so that chin presses into neck.
• 9. Generally done in combination with specific breathing practices.
• 10. Powerful it compresses the sinuses on the main arteries of the neck. This helps to regulate the circulatory and respiratory systems. The pressure on the throat helps to balance the thyroids.

Beginners tend to contract both anal and perineum area. Moola bandha is only contraction of the perineum. This makes direct contact with the muladhara chakra. Controlled contraction of this lock awakens the kundalini.

Breathing - May be done with internal or external breath retention and jalandhara bandha.

Contraindications – do not practice during menstruation. May cause hyperactivity.

Benefits – Stimulates pelvic nerves, strengthens urogenital and excretory systems. Helps alleviate depression, psychosomatic and degenerative illnesses. Energizes and awakens muladhara chakra, seat of kundalini energy.

• 1. Sit in meditative asana with heels putting pressure on perineal/vaginal region.
• 2. Close the eyes, relax the body.
• 3. Hands in chin mudra.
• 4. Bring awareness to the perineal/vaginal region
• 5. Men bring awareness to, and contract area between anus and testes. Women bring awareness to, and contract area behind the cervix where uterus projects into vagina.
• 6. To start, contract only gently and hold, increasing time of hold slowly. Gradually increase the strength of contraction.
• 7. Do not hold breath while holding bandha
• 8. Release the bandha before.
• 9. It is contraction of only certain muscles in pelvic floor and not entire perineal area.

• 1. Gheranda Samhita (chapter 3:11) says that among all the bandhas, this is the best. It makes emancipation easy.
• 2. Uddiyana means to fly upwards and bandha means lock. When this bandha is applied, the diaphragm is pushed upwards into the chest.
• 3. This technique directs prana into the sushumna nadi and is good for raising awareness. It can be practiced on its own but is usually combined with pranayama.
• 4. It is an advanced technique and to be practiced only after proficiency is achieved in external breath retention and the other two bandhas.
• 5. Perform with external breath retention only.
• 6. Can be done sitting or standing. Initially, it should be practiced in the standing position.

Contraindications – Avoid in pregnancy. Not for people with colitis, high blood pressure, stomach and intestinal ulcers, major abdominal problems, diaphragmatic hernia, heart disease, glaucoma and increased intracranial pressures.

Benefits – Helps to expand awareness, affects pranic flow in manipura chakra, revitalizes the whole body, stimulates function of abdominal organs through the massage action. Stimulates digestive fire, balances adrenal glands removing lethargy, anxiety and tension, removes or alleviates constipation, improves blood circulation throughout the torso.

When - must be done on empty stomach, and preferably with bowels emptied; before breakfast. Best done after asana and before meditation. Can be combined with pranayama and mudra.

Technique

• 1. Stand with legs apart. Do not lock knees. Bend forward with spine straight, arms extended, palms resting on lower thighs.
• 2. Exhale completely then bend head down but not in jalandhara bandha. Keep arms straight.
• 3. There will be an automatic abdominal contraction in this bent over position.
• 4. Make a false inhalation against a closed glottis (no air goes in) while straightening the knees a little. Keep arms and spine straight. Uddiyana bandha will happen when false inhalation is made and abdomen is spontaneously pulled in to spine and up into chest cavity. If bowels have been emptied, there will be greater sucking in power of the abdomen
• 5. Jalandhara bandha must always be done with uddiyana bandha.
• 6. Put your awareness on the throat or navel.
• 7. Hold as long as you can without straining. Release the abdominal lock, raise head, relax chest and straighten body. Breathe in through nose. When breathing returns to normal, start the hold again.

• 1. Sit in any meditation asana, padmasana (vajrasana OK), spine straight, knees in contact with floor, palms on knees.
• 2. Contract the bowels equally above and below the navel. .
• 3. Do the uddiyana bandha as described above.
• 4. Remember to do jalandhara bandha throat lock. Do a false inhalation (no air entering). It will automatically pull the stomach area in and up.
• 5. Hold lock with breath out as long as you can comfortably without strain.
• 6. Release the lock relax arms, lower shoulders, raise head and breathe in slowly.
• 7. Repeat bandha when breathing returns to baseline.

This is a combination of the above three locks. Do this only when in good health and proficient in the above three

Contraindications - pregnancy, high or low blood pressure, heart disease, stroke, hernia, stomach or intestinal ulcer·

Benefits – has all the benefits of the 3 bandhas.

Technique

• 1. Sit with back and head straight, padmasana or other meditative pose
• 2. Close the eyes, relax body, hands on knees
• 3. Breath slowly and deeply through the nose then exhale completely with force
• 4. Hold the breath outside and do the locks in this sequence jalandhara, uddiyana, moola.
• 5. Hold as long as you can comfortably without strain.
• 6. Release locks in this sequence moola, uddiyana, jalandhara. Inhale slowly when head is up.
• 7. Keep eyes closed, body relaxed, breathe naturally.
• 8. Repeat when breath is back to normal.
• 9. After practising for some time, spontaneous cessation of the breath occurs even after kumbhaka is released. Let this happen and just watch how long it lasts.
• 10. Practice in combination with bhastrika as kumbhaka can be held for longer time this way.

Pranayama is an important practice in Hatha Yoga. Svatmarama says that, even Brahma and other gods in heaven devote themselves to practicing pranayama because it ends the fear of death. Thus, it must be practiced (Hatha Yoga Pradipika 2:39).

By the practice of pranayama, man becomes God (Gheranda Samhita 5:1). By pranayama, the power of levitation is attained, diseases are cured, the spiritual energy Shakti is awakened, and calmness of mind and mental powers such as clairvoyance attained. The mind becomes full of bliss and the practitioner is happy (Gheranda Samhita 5:57).

The word pranayama consists of two parts, prana meaning the life force energy or simply that which is infinitely everywhere and ayama, to stretch, to extend. Generally, pranayama has been defined as the practice of controlling the breath with the ultimate aim of transcending body and mind and experiencing the higher Self.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says that what we call as breath is usually the simple exchange of oxygen to keep the body alive. Here, the breath we generally experience is the air movement that awakens thoughts along with it. That breathing should be stopped. You are not taking pure prana along with the air movement, if the thoughts are awakened. The more the thoughts, the less life energy goes inside. If there are fewer thoughts, more prana goes inside. When breath with thoughts ceases, pranayama happens, expansion of our life energy happens. We should learn the art of breathing without awakening thoughts.

The science of pranayama teaches you the breath that does not awaken the thoughts. The goal of pranayama is to prepare the body and mind to experience higher states of consciousness and ultimately experience the state of yoga – superconsciousness. Good health, increased vitality, bliss and healing are the side effects along the way.

Kumbhaka or breath retention is the essence of pranayama. The kumbhaka, the neutral space or gap where there no inhale or exhale leads to pure prana going in and settling down in the body, inducing the experience of maximal physiological, psychological, and spiritual benefits.

Pranayama involves the practice of breath control in combination with bandhas and mudras. Without bandhas, pranayama is incomplete. The three bandhas – jalandhara, uddiyana and moola should be done together or in different combinations. By contracting the perineum and, the throat and drawing the abdomen up, the prana flows into the brahma nadi. At the end of inhalation, jalandhara bandha is performed. At the end of kumbhaka and beginning of exhalation, uddiyana bandha is performed (Hatha Yoga Pradipika 2:45-46). It is essential to have the guidance of an experienced teacher when practicing pranayamas to avoid imbalance in the body.

Breath is intimately connected to life. There is no life without breath. Yogis learned how to develop long and deep breathing, which directly increases their energy level and lifespan. The yogic tradition states that each person comes to life with a certain number of breaths. The lifespan is determined by how fast these breaths are used up. Certain lifestyles accelerate the aging process by causing constant stress and emotional charge which speed up the breath and decrease our longevity.

A person who is relaxed, and calm, has a slow breathing rate. A person who is irritated or stressed has a fast rate and shallow breaths. Breath is closely related to mental and emotional states. There is a breath for each emotion. Manipulating the breath through yoga asana and the science of pranayama changes the state of mind and emotions. By bringing awareness to the body and the breath, it is possible to bring the mind into the moment, where the thoughts of past and future are not affecting the present.

When one is constantly in a state of tension, deep breathing is forgotten and awareness of our breath is lost. A sedentary lifestyle also makes the breath shallow unless there is a conscious effort made to breathe deeply. Shallow breathing leads to insufficient prana and oxygen in the body which leads to disturbances in organ and body functioning.

• Breathing consists of three parts.
• Exhalation (rechaka),
• Inhalation (pooraka)
• Retention (kumbhaka).

The most important part of pranayama is the kumbhaka or breath retention. This is done consciously by control of the breath. Breath can be held either externally, after the exhale (bahiranga kumbhaka), or internally, after the inhale (antaranga kumbhaka).

The retention affects the entire brain. It awakens the potential of the brain. When kumbhaka is held consciously,it is also called sahita kumbhaka. When kumbhaka happens on its own, spontaneously, it is called kevala kumbhaka. (Hatha Yoga Pradipika 2:71-73)

The nadis and chakras are purified by systematic breath retention and prana easily enters the sushumna nadi. Prana moving in the sushumna makes the mind still. This steadiness of mind is called the state of manonmani – devoid of thought. (Hatha Yoga Pradipika 2:41).

By breath retention, kundalini is aroused. There can be no perfection if Hatha Yoga is without Raja Yoga or Raja Yoga without Hatha Yoga. Therefore, through practice of both, perfection is attained. (Hatha Yoga Pradipika 2:75-76)

Thus being established in asana and having control (of the body), taking a balanced diet; pranayama should be practiced according to the instructions of the guru (Hatha Yoga Pradipika 2:1)

Pranayama techniques are to be done with a focused mind (Hatha Yoga Pradipika 3:127)

Don't get caught in the thoughts, be in the present moment. Mind body and prana work together.

• Breathe through the nose unless otherwise specified.
• Practice without straining. Progress gradually.
• Practice on an empty stomach, or at least 4 hours after a meal.
• Wear clothes which are not restrictive to allow for comfort and unrestricted movement

Pranayamas described in this book are yogic breathing, nadi shodhana, ujjayi, kapalbhati, bhastrika, sheetali, seetkari, and bhramari pranayama.

Yogic breathing is an efficient way of breathing as it expands the lung capacity. It is a combination of three types of breathing - abdominal, chest and clavicular. It brings awareness of how inefficient typical breathing is and how use of the abdomen and chest muscles enable deeper breaths. Practice abdominal, chest and clavicular breathing separately until you are familiar with the feeling. Then go on to Yogic breathing.

Benefits

• Relaxes the body and calms the mind
• Brings increased energy and vitality
• Retrains the body to take deep, nourishing breaths.

Contraindications Chest or abdomen injury Recent surgery

• Lie on your back with eyes closed. Place one hand lightly on the navel to feel the movement of the abdomen with the breath.
• Breathe out slowly and completely, feeling the abdomen drawing inwards towards the spine. . The diaphragm is relaxing back to its position in the chest cavity. Hold a couple of seconds at the end of the exhale.
• Then, inhale slowly and completely without strain, feeling the abdomen rise. The diaphragm is pulled down into the abdominal area, enlarging the chest cavity and allowing the lungs to expand. At the same time, the diaphragm pushes down on the abdominal organs making the abdomen bulge out as the organs are compressed in the abdominal cavity. Hold a couple of seconds at maximal inhale.
• Exhale slowly through the nose, bringing awareness to the abdomen, feeling the abdomen going down into the body. .

This is one cycle. Repeat the cycle 6 times with full awareness on the abdomen.

• Sit in a comfortable position or sit in sukhasana, easy pose (cross leg) . Place hand lightly on the lower ribs.
• Inhale slowly and as deeply as you can without discomfort, using middle and lower chest only.

Feel the lower and middle ribs move outwards and upwards. Brace the abdomen so it does not assist in the breathing. Hold the breath a couple of seconds.

• Notice that you cannot take a really deep breath using chest alone.
• Exhale as deeply and slowly as you comfortably can, feeling the ribs go down and back.
• Do this 5 times.

• Place one hand lightly on top of clavicle, the collar bone.
• Inhale and exhale using a short almost sniffing breath and without using the abdomen or chest to assist with the breath.
• Notice how shallow the breath is. Feel the clavicle area move.

Instructions for yogic breathing

• 1. When you are familiar with the feeling of the three breaths above, continue to yogic breathing. .
• 2. Take a slow, complete exhale without strain. Inhale and feel first the expansion of the abdomen, then the ribs expanding outwards and upwards and lastly the clavicle area expanding.
• 3. Hold a couple of seconds then exhale slowly and completely, feeling the air leave the body in the opposite sequence, clavicle first, then ribs and lastly the navel drawing inwards.
• 4. Repeat 5 times, then sit with closed eyes and observe what is happening inside you.

Shodhana means purification and nadi means energy channels. This is a good first technique to be taught to beginners. This pranayama is also a good preparatory technique for meditation.

Sit In baddha padmasana and inhale through the left nostril and hold the breath to capacity, and then exhale through the right nostril. Inhale through right nostril and hold to full capacity then exhale through the left nostril slowly and not forcibly. (Hatha Yoga Pradipika 2:7-9)

One who practices in this way, through the right and left nostrils, alternately purifies all his nadis within three months (Hatha Yoga Pradipika 2:10)

Benefits

• Activates and harmonizes ida and pingala nadi. Brings the body, prana and mental activity into balance. Regular practice helps to calm the mind and reduce anxiety.
• Improves overall health.

Instructions

• Sit in baddha padmasana or sukhasana (cross-legged) or vajrasana, hands in chin mudra.
• Close the eyes. This breathing is slow and with steady smooth rhythm.

Beginner's familiarization technique:

Close right nostril with right thumb and inhale and exhale through the left nostril. Do 10 times. .

Fold the forefinger and middle finger of the hand. Place the little finger and ring finger on left nostril and close this nostril off completely. Breathe in and out through right nostril. Do 10 times.

Let the ratio of inhale and exhale duration through one nostril be of the same duration ie 1:1 eg 4 counts inhale, 4 counts exhale. Count mentally as you practice. Gradually extend the count to 6.

Focus awareness on the breath. It is not to be done mechanically without awareness. .

● When you can comfortably perform the above in smooth manner, with equalization of inhale and exhale count, proceed to next step below.

In this step, progress to alternate nostril breathing. Do for 12 cycles and 3 rounds. .

Gradually extend to 10-20 minutes.

Work toward an inhale to exhale ratio of 1:2. eg count to 6 on inhale and to 12 on exhale.

The kumbhaka below is done only if you have no health concerns at all. Otherwise, do the normal nadi shodhana without the kumbhaka or breath retention.

For the next step, add the breath retention with ratio of 1:1:1. eg Inhale to count of 5, hold for 5 counts, exhale to count of 5.

Gradually build up to 1:2:2 ratio.

Pranayama must be practiced gradually without any strain when increasing the duration of the breath or the retention time. .

For more in-depth work, seek the guidance of an experienced teacher.

Ujjayi means victorious.

Closing the mouth, inhale with control and concentration through ida and pingala, so that the breath is felt from the throat to the heart and produces a sonorous sound.(Hatha Yoga Pradipika 2:51-53)

In this technique, you will hear the soft sound of the wind at the back of your throat, audible only to you. The breath is felt from the throat to the heart.(Hatha Yoga Pradipika 2:51). Put your awareness on the sound during the inhale and exhale.

This pranayama, called ujjayi, can be done while moving, standing, sitting or walking. It removes dropsy and disorders of the nadis. (Hatha Yoga Pradipika 2:10)

Benefits

● All works are accomplished by the ujjayi kumbhaka. He is never attacked by phlegm diseases or nervous diseases or indigestion or consumption, dysentery, cough, fever, enlarged spleen (Gheranda Samhita 5:71-72).

Brings clarity, peace of mind, and restful silence

● Effective in regulating the stress level in the body and mind. Recommended for those suffering from hypertension and insomnia, since it releases built up stress.

● Ujjayi helps to synchronize the breath with the movement in asana practice. Breathing with movement helps in getting into some asanas, as well as enhancing the effect of the asana.

● Sit in *padmasana, sukhasana* or *vajrasana* with your back straight and your eyes preferably closed.

● Partially tighten the glottis area the throat as you inhale and exhale smoothly, slowly, and deeply through the nose without straining. You will feel a little tightening of the abdominal area if you are constricting your throat at the glottis. This happens spontaneously.

Do the yogic breath with the ujjayi.

● Listen to the sound of the continuous, smooth stream of air passing through the narrowed larynx on both the inhale and exhale. it sounds like a light snoring sound. It is soft and should be audible only to you.

● Keep the facial muscles relaxed and do not over constrict the throat area.

Do the practice as long as you feel comfortable.

Kapala means skull. Bhati means light. This pranayama is part of the shatkarmas (cleansing techniques) in Hatha Yoga. Perform exhalation and inhalation rapidly like the bellows (of a blacksmith). This is called kapalbhati and it destroys all mucous disorders (Hatha Yoga Pradipika 2:35)

The emphasis is on exhalation. Inhalation is the result of the forced exhalation, is spontaneous and not controlled. Exhalation should not be so forceful that it makes you feel short of breath.

Benefits

It destroys all mucous disorders (Hatha Yoga Pradipika 2: 35).

Energizes and awakens the dormant areas in the entire brain

Induces a quiet and receptive state of mind, causing increased clarity of mind.

• Massages the abdominal organs and improves the digestive system.
• Strengthens the abdominal muscles and diaphragm.

Contraindications:

• High BP
• Heart conditions
• Recent surgery
• Hernia
• Pregnancy
• Migraine
• Glaucoma

Stop if you feel faint or dizzy. It means you are breathing too forcefully. Resume after short rest using less force.

● Sit in padmasana or comfortable meditative asana with hands in chin mudra. Breathe only through the nose.

Inhale and exhale rapidly. Initially do one breath per second. Build up the pace and depth gradually as strength increases with time.

The emphasis is on exhalation. Abdomen contracts and goes in and up with the exhale.

Inhalation is passive and happens spontaneously as a result of the forced exhalation.

• Chest and shoulders are minimally involved. . ● Can be practised any time in the day. Wait about 4 hours after a meal. Do not practice too late in the evening as you may have some difficulty going to sleep.

● Initially do 21 breaths and do 3 rounds. Work up to 100 breaths per round very gradually.

When you can do up to 50 breaths a round, proceed to add kumbhaka and bandhas.

At the last exhalation of the round, inhale deeply through the nose and exhale through pursed lips. Hold breath and engage jalandhara bandha, moola bandha, and uddiyana bandha in this order, smoothly and almost at the same time. Maintain for as long as possible, counting the duration of breath retention.

Release the bandha in this order - moola bandha, uddiyana and jalandhara bandha before you inhale.

Do another round and repeat kumbhaka after each round

When finished, sit with eyes closed and focus on the space in front of eyes.

Bhastrika means bellows. This breathing is like the movement of bellows feeding the digestive fire, the jatar agni. Bhastrika with kumbhaka should specifically be practised to awaken kundalini (Hatha Yoga Pradipika 3:122). It quickly arouses kundalini (Hatha Yoga Pradipika 2:66).

Slowly draw in air through the nostrils expanding the stomach. Then throw it out quickly ( the wind making sound like bellows).After doing this 20 times, do the kumbhaka 3 times. He will never suffer from disease and will be always healthy (Gheranda Samhita 5:75-77).

Keep the breath moving with awareness and body steadiness. When the body is tired, then inhale through the right nostril. (Hatha Yoga Pradipika 2:64)

The best time to practice is early in the morning before breakfast. The abdomen is actively involved in this breath, for both the inhale and exhale.

• It quickly arouses kundalini (Hatha Yoga Pradipika 2:66) Improves function of the lungs. Good for asthma, pleurisy, and bronchitis.

• Clears excess mucus and good for chronic sinusitis.

• Improves the digestion and appetite and metabolism as the abdominal organs get a good massage

• Strengthened immune system and nervous system .

• Charges the whole body with pranic energy and vitality.

• Creates a strong feeling of restful awareness.

● Purifies the blood and improves the complexion. You may get skin eruptions in the initial practice as the body detoxes.

It breaks the spiritual knots - chest (brahma granthi), throat (Vishnu granthi), between eyebrows (rudra granthi)

Should not be practiced if you have -

• heart conditions
• high blood pressure
• hernia
• vertigo
• recent surgery
• retina and eye problems

• Stop at once if you feel dizzy and, nauseous. Rest and continue to breathe less forcefully with a slower rhythm.
• Do not practice on a full stomach. Wait 4 hours after meals.
• Do bhastrika after asana and nadi shodhana but before sheetali and seetkari.

• Best done in padmasana, hands in chin mudra keeping the body steady and stable.
• Close the mouth and breathe through the nose only.

● Breathing is done consciously in a relaxed way. The breath has to be sucked in the nose and pushed out with a little force.

Breathe in and out rapidly using only the abdominal muscles, imitating the movement of bellows.

Inhale - suck in air through nose as abdomen pushes out. Inhale should not be so forceful that nostrils get sucked in.

Exhale - through the nose with a little force as abdomen pulls in.

Sound of breath is from the nose and not the throat. It should not be a heavy sound.

• Breathing is rhythmical. Length of the inhalation and exhalation must be equal

• Chest and shoulder movement is minimal. ● Do 12 breaths (One inhale and one exhale is one breath), one breath in a second. Once you are familiar, increase the speed of the breath, yet keeping a rhythm.

At the end, inhale a deep breath and exhale slowly. Relax for a few moments. Repeat another round of 12 breaths. Start with just 3 rounds.

Increase gradually to 100 breaths a round.

When you can do up to 50 breaths in a round, take a deep slow inhale, hold breath and do jalandhara and moola bandha as long as you comfortably can.

Release the bandhas before you exhale. Take a deep inhale and exhale a few times, then repeat bhastrika for the second round. .

• Keep your awareness on the breathing and abdominal movements.

The wise inhale air through the tongue and practice kumbhaka as described, then exhale the air through the nostrils. (Hatha Yoga Pradipika 2:57). This breath will calm and cool down not only the physical body but the mind also. Avoid this in cool weather like winter time.

Benefits

• Cures an enlarged stomach or spleen and other related diseases, fever, excess bile, hunger and thirst, and counteracts poisons. (Hatha Yoga Pradipika 2:58)
• Will reduce body temperature. Do after asana or after a pranayama which generates a lot of heat.
• Very good for relaxing the body and mind. Effective in stress management and high blood pressure disorder.

Instructions

• Sit in padmasana or vajrasana, eyes closed, hands in chin mudra
• Stick the tongue out a comfortable distance, roll up the sides of your tongue to form a hollow channel, like a straw.
• Inhale slowly and deeply through the channel made by the tongue.
• Focus on the cooling sensation of the breath.
• At the end of the inhalation, bring tongue back into mouth, close the lips and exhale through the nose slowly and deeply
• Repeat for 12 breaths (One inhale and one exhale = 1 breath).

You can gradually lengthen the practice up to 10 minutes if you are feeling very hot.

At later stage, practice breath retention and jalandhara and moola bandhas after a full inhale. Mental counting is done with the ratio of inhale, retention, exhale 1:1:1 progressing to 1:2:2.

By drawing the breath in through the mouth, make a hissing sound, without opening the mouth too wide and exhale through the nose. By practicing this, one becomes a second Kaamadeva (god of love) (Hatha Yoga Pradipika 2:54). He is adored by the circle of yoginis and becomes the controller of creation arid dissolution, being without hunger, thirst, sleep and laziness (Hatha Yoga Pradipika 2:55).

Often done after bhastrika. Avoid this in cool weather like winter time as this breath will cool you down.

Benefits - Same as in sheetali

Instructions

• Sit in a comfortable meditative pose with hands in chin mudra on knees or thighs.
• Bring upper and lower teeth together, lips apart.
• Inhale slowly and deeply through the gaps in the teeth.
• Listen to the sound of the air going in.
• Close the mouth and exhale slowly and deeply through the nose.
• Repeat 10 times.
• Gradually extend practice time up 10 minutes if you are feeling very hot.

Kumbhaka can be added to this technique. After each inhale, hold breath and apply jalandhara and moola bandha as long as you comfortably can. Release bandha and exhale.

Brahmari means the humming bee. Breathe in quickly, making a sound like the male black bee, and exhale slowly, making softly the sound of the female black bee. By this yogic practice one becomes lord of the yogis and the mind is absorbed in bliss.((Hatha Yoga Pradipika 2:68).

When combined with the shanmukhi mudra, you will feel tremendous energy in the body and a deep sense of ananda or bliss within. Practice this after asana, nadi shodhana, bhastrika and before meditation. It is a good technique to use before meditation or sleep.

• Sit in any comfortable meditative pose, close the eyes.
• Inhale slowly and deeply through the nose.
• Exhale slowly and gently, as long as you can, making the soft, gentle, low humming sound of the bee. Keep the pitch of the sound low.
• Focus on the soothing humming sound.
• Do 21 times.

Once comfortable with the technique, cover the ears using the index finger as you practice to intensify the sound and focus.

Bhramari with bahir kumbhaka and bandha. At the end of the exhale, hold the breath, apply jalandhara bandha and moola bandha as long as is comfortable. Then, release the bandhas before inhaling. Repeat the exhale with the humming sound and at end of exhale, do bahir kumbhaka and bandhas above. Do 10-21 times.

Brahmari with shanmukhi mudra. See below for description of the mudra. Practice is the same except that the mudra is applied and when bahir kumbhaka is done, close the nostrils by pressing down on them it with the ring fingers. Do 10-21 times.

Mudra means to seal, close, lock up. It also means a gesture, a symbol. There are many different types of mudras; they can be categorized into hand mudras, head, postural, mudra locks and perineal mudras. In the West, when mudras are mentioned, it generally refers to hand mudras or gestures. Mudras can occur spontaneously in high states of consciousness. Mudras came spontaneously to evolved yogis and they still occur today to the jivanmukta, the liberated person. Each mudra is a gesture, a signal to the mind. They balance mind and body and act as a catalyst to awaken consciousness. They can be practiced as standalone techniques, or with pranayama and bandhas or in meditation.

Ancient tantric scriptures called bandhas and mudras as mudras. Jalandhara, uddiyana and moola bandha were called mudras and their combination was called maha mudra (great attitude gesture). Hatha Yoga system has defined the three as bandhas but their combination is called a mudra.

Gheranda Samhita (3:1-3), states that there are twenty five mudras, the practice of which gives success to the yogi. The Hatha Yoga Pradipika(3:6-7) says there are ten important bandhas and mudras which destroy old age and death : maha mudra, maha vedha mudra, kechari mudra, viparita karani mudra, vajroli mudra, Shakti chalani mudra, uddiyana, jalandhara and moola bandhas, maha bandha.

The practice of these ten mudras and bandhas can give rise to eight kinds of divine wealth or ashta siddhis (eight powers). (Hatha Yoga Pradipika 3:8). These siddhis should remain a secret and not be talked about to anyone. (verse 9). Patanjali also emphasized that these siddhis should not be sought after and if they develop should not be exhibited and should be ignored. Mudras give happiness and emancipation, destroy all disease and increase gastric fire to those who practice daily. (Gheranda Samhita 3:94)

Mudras also help in balancing the five elements (pancha bhutas) in the human system to their optimal levels. Every individual is composed of five elements or the panchabhutas. Pancha (five) and bhutas (elements) are earth, water, fire, air, space and ether. Each finger represents a particular element. The first five chakras correspond to these five elements. By balancing the five elements through mudras, we ensure a sense of great well-being. Our hands are a complete representation of these elements, as the following diagrams illustrate:

The elements and the corresponding chakras

Apart from representing the elements, the thumb and the index finger hold particular importance. The thumb is symbolic of cosmos (divine) and the index finger (human) is symbolic of consciousness. In other words, the thumb represents God or the higher energy and the index finger represents the individual ego. It is interesting to note that when accusing someone of something you always point your index finger to get your point across. Also in very practical terms, if you lose all the four fingers and have the thumb remaining, you can do most of the activity done by the hands. But if the thumb is lost and all other fingers remain, the hands are as good as useless. Symbolically, this establishes the fact that if divine energy is not present in life, , then life is as good as not being lived.

This book describes chin mudra, kurma mudra, samana mudra, anjali mudra, shambhavi mudra and shanmukhi mudras which are the mudras commonly used in Nithya Yoga. In addition, Maha Mudra and is also described as it is a powerful mudra.

Rest hands on thighs or knees with palms facing up. Touch the tips of thumb and index finger together, touching gently and the other three fingers extended. This creates an energy circuit which enhances meditation.

Place right hand on top of left hand, palms lifted away from each other. In the right hand, right index finger, little finger and thumb are extended and the ring and middle fingers are curled over the side of area between the thumb and index finger of left hand. In the left hand, thumb, index finger are extended and the last three fingers are curled over the side of left hand below right ring finger.

The extended right index finger touches extended left thumb, extended right little finger touches extended left index finger, extended right thumb touches the base of left palm at wrist crease.

Kurma Mudra

Place the right fist onto the palm of the left hand and close the left fingers over the fist. The left thumb crosses over the right thumb. This mudra is described differently elsewhere. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM uses this mudra when he awakens the kundalini in participants. It creates and locks the energy circuit as well as keeps the hands and arms centered when the body starts moving.

Bring the two hands together, opposite fingers and palms touching in front of the chest bone. This forms an energy circuit. This mudra is also known as prayer pose, or namaskara mudra.When this mudra is repeated multiple times, we become more aware of the subtle effects of the mudra.

Some people have a resistance to doing this mudra as it brings about a perception of submission, humility, acknowledging and recognizing the presence of something superior. This mudra is commonly used in the East when people greet each other and also as a position of praying.

Anjali mudra

This is a subtle technique involving the eyes. Fixing the gaze between the two eyebrows, behold the selfexistence. This is shambhavi mudra, secret in all the Tantras. (Gheranda Samhita 3:65). This is the greatest mudra for bestowing perfection for those who are already in one pointed state and in Samadhi.(Hatha Yoga Pradipika 3:125). He who knows this shambhavi is like Adinatha, he is a Narayana, he is Brahma the creator (Gheranda Samhita 3:66-67)

Shambavi mudra happens spontaneously during samadhi; the eyeballs turn upwards, spontaneously fixed in shambhavi mudra. This is a sign of inner mental tranquillity. The mind becomes still when the eyeballs which are either open or closed are stilled. Gazing at the eyebrow center either externally with eyes open or internally with eyes closed is shambhavi mudra. Once you can practice it externally without the eyes tiring, practice it with closed eyes. It can be practised on its own or with asana, bandha, meditation. It stimulates and opens up the ajna center leading one to the ultimate truths.

Shambhavi Mudra

This mudra combines asana, bandha, kumbhaka and mudra. Press left heel into perineum and straighten right leg. Bend forward and firmly take hold of outstretched foot with both hands. Apply jalandhara bandha, retain the breath, fix the gaze between the eyebrows. Eyes can be closed or open. Then exhale slowly and gradually*.*

By locking the throat and retaining the breath, prana rises straight like a snake beaten with a stick. After practising a few rounds on the right side, practice on the left side. When the number of rounds is even, release the mudra. (Hatha Yoga Pradipika 3:10-15). First, fold the left leg, then the right leg.

For one who practices maha mudra, there is nothing wholesome or unwholesome. Anything can he consumed, even the deadliest of poisons is digested like nectar. The maha mudra is the giver of great siddhis.(Hatha Yoga Pradipika 3:16-18). It cures consumption, obstruction of bowels, enlargement of spleen, indigestion and fever. In fact it cures all diseases. (Gheranda Samhita 3:8)

In this mudra, we close the five sense organs, the eyes, ears, nose, and mouth. Sit straight in a comfortable stable meditative pose with eyes closed. Close the ears with the thumbs, eyes with the index and middle fingers, nose with ring fingers and place the little fingers just below the lips. Release fingers on the nose and take a long, deep inhale, retain the breath in and close the nostrils with the ring fingers. This is called shanmukhi mudra.

Its stops the energy going out and sends it intensely in. It redirects your whole energy inwards inducing the state of pratyahara or withdrawal of the senses. Hold as long as you can comfortably. The mind will say you will die but you will not die. Release the fingers and inhale again then repeat the mudra. At the end of the practice, sit with eyes closed for a few minutes as you become aware of the body.

Shanmukhi Mudra

We often forget to allow some time for meditation during yoga practice. It is so common these days to attend a yoga class and go through an intense asana practice right till the end of the

class, and simply walk away! It is like driving a hundred miles to the beach, take a look and drive back without even touching the sand!

We need to remind ourselves of the purpose of asanas. Patanjali says in the Yoga Sutras, "once the steady and comfortable pose is achieved, one should proceed to the deeper and subtler levels of yoga", that is pranayama and meditation. Asanas are performed to take away the restlessness or dullness, energize and tune the body so that we can easily enter into the deeper dimensions and experiences of yoga.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says that anything that raises your consciousness is meditation. It can even be a simple breathing technique, a simple repetition of a word, or it can be just simply sitting! In the Zen tradition, just sitting is meditation. You may think this is the easiest but in fact, it is the most difficult meditation. Some techniques include visualization, or maybe some catharsis and more dynamic techniques. Ultimately, we enter into the deep vibrant silence at the being level, beyond mind. Anything can become meditation, if it raises your consciousness. Don't confuse a meditation technique with the state of meditation. We may use any technique to take us into the space of meditation, of deep restful awareness.

Extensive research done by scientists in different countries have proven that meditation results in good physical health, mental health, and a host of other benefits. But those results are not the actual purpose or primary purpose of meditation. They are just the side benefits of meditation. They are all wonderful to have, but they are only side benefits of meditation. So why meditate? The straight answer would be, to raise your consciousness! The human body is designed to live in high consciousness. The human brain is wired for enlightenment.

Meditation is needed to create an increasing influence and awareness over both your thinking state and the unconscious state. Instead of the dream state penetrating the waking state and the deep sleep state; with meditation, the turiya or blissful state will start penetrating the waking and deep sleep states! The more we meditate, the more we raise our awareness and the more we raise our consciousness of the fourth state – turiya. Turiya itself means fourth. You can call it by any of these names: samadhi, enlightenment, atma gnana, brahmagnana, nirvana… They are all different names but denoting the same state. When this state starts penetrating and overlapping the waking and deep sleep states, we will see good health happening in the body, mind and being. The purpose of meditation is to experience this fourth state and bring more and more influence of the fourth state into our waking and deep sleep states.

No! Meditation will not produce any side-effect except bliss and health.

Meditation is just like reading an owner's manual before you start driving the car. The person who does

not read the owner's manual before driving the car will naturally meet with accidents! In the same way, the person who has not started meditation before entering into life will inevitably enter into suffering and depression at one point or the other.

Meditation is a basic necessity for life. It is not an option. It is a very basic need. Meditation is like an owner's manual for your body and for your life. The moment you start living, you need to go through it; you need to enter into it. Don't wait for accidents to happen to start reading the owner's manual of your life. Be intelligent and start this very moment

There are three categories of meditation. The first is bringing the Truth or awareness into your life. This is supposed to be done all twenty four hours a day. Techniques like vipassana or bringing your awareness to the present moment all the time belong to this category of meditation. It is not a part of your routine. It should become the very quality of your routine. You may be doing anything - writing, reading, cooking, discussing… but this thread of meditation should be happening in parallel, like an undercurrent.

There are other kinds of meditation techniques for which you need to spend a particular time, like one hour in the morning or one hour in the evening, or any other convenient time. The Maha Mantra meditation technique, where you hum for a few minutes and then remain a witness for a few minutes, can be given as an example for this category of meditation.

Then there is the third kind of meditation techniques, which you neither need the whole day, nor spend separate time for it Just the very remembrance of the technique is enough! Examples of this are the statements of the great timeless Truths. When you are in a highly mature state, you don't need any separate technique. You don't need to practice the whole day or at any particular time. Just the very remembrance of these Truths will put you in the elevated state. You will be in that high state and experience the Truth. This is the third type of meditation. Examples of this are the beautiful Zen koans. They are profound Truths written in a concise way. Just the very remembrance of them will transport you to that zone!

Meditation techniques are not there to help you achieve anything. They are there to help you remember that you have not yet found eternal bliss! If I suddenly say to you, 'Slip into bliss!' is it possible for you? No! You are not even aware that bliss is your natural state. But when you hear so many masters prescribing meditation again and again, you continuously remember that you are still seeking. Meditation techniques are the lifebuoys that help you cross the ocean of bliss. When you are just learning to swim, will you directly jump into the ocean on your own? No! You need a lifebuoy to keep you afloat. In the same way, to enter into the ocean of bliss, you will need a method to help you initially. Meditation is the most natural method for you. Meditation techniques are nothing but lifebuoys. Once meditation becomes your way of life, you will automatically drop all the techniques, because meditation will become the very quality of your life, no longer a routine that you make time for each day. Every moment will be meditative. Meditation will be a continuous happening in you, irrespective of what you may be doing in the outer world.

The first thing is to be sincere. Keep an open mind. Have the openness to experiment. Be enthusiastic.

Many people are afraid that their desires, their fears, and whatever else they think of as their life, will be taken away from them if they start meditating. Once you start meditating, whatever you think of as your life will not be any more an important part of your life, because once you start meditating, the real truths will start revealing themselves to you. All the time, you are trying to protect yourself from the basic truths because you are afraid of them. You don't need to protect yourself from your fears because these fears do not have a base at all. The concept or the idea that you are a solid being, which is the root cause of all your fears, will simply be shaken by meditation. All that you thought you were, all your desires, all your fears, all your worries, will be shaken and will start going through a big change.

Don't bother about their coming into reality. Fortunately, you are not that powerful that you can project your thoughts into reality. If at some time your thoughts have become reality, if you have seen your dreams or thoughts becoming reality, do not use that power; try to divert that energy into your consciousness

This is an interesting and real issue. Normally, you are in a state of action, which is the state of rajas. When you are in rajas, also described as aggression or passion, you are externally oriented. Your thoughts are focused on action of some sort or another, usually with some goal in mind. This is the state of most human beings, whether in business, academics or just looking after the household. You plan your activities and you plan to fulfil them accordingly. When you go into meditation and practice seriously, especially when you are in an ashram kind of environment, you realize the futility of these goal-based actions. All these triggers that activate you, seem to be negativities of some sort. You tend to drop these negativities.

When you drop these negativities and do not want to do anything with them, the state that you move into is tamas, or lazy inaction. Suddenly you find that you are disinterested in everything. You may just want to sleep, that is all. It is not quite depression, but a disinclination to act, because all actions seem negative. This may last a while, a few days, but not for long.

Let it happen. Let yourself go through this process. Let all the negativities work themselves out of you. Then gradually you will move back into action with awareness. You will act, since you cannot but act. As Krishna says, but now you act without a purpose. The results of your action are no longer of relevance to you. Success and failure no longer bother you. So do not worry if you slip into what you think is laziness while practicing meditation. It is likely to happen It is a normal process.

Just continue and you will move into purposeless action. People think that moving from rajas, aggression to satva, calmness is the natural evolution. It does not work that way. When you move out of your normal active and aggressive behaviour you first fall into tamas, inactivity. This is the movement of the mind when it moves out of aggression; it moves into inaction. When this shift is caused by meditation, the inaction does not last long. The mind soon moves into a relaxed, calm state.

The mind is constantly looking out through the senses. Its focus is external. It settles on the periphery. However, deep inside there is a longing for it to move inwards. It is constantly getting pulled from the material to the spiritual. Usually it settles somewhere in the middle. Meditation aids the movement inwards. As attention shifts from the periphery to the core, there is a resistance to what was experienced in the periphery. This leads to temporary inaction and detachment to peripheral experiences. Once a glimpse of the center, the core is achieved there is no detachment or dislike. There is neither attachment nor great attraction for something or detachment or dislike for something. All experiences are viewed non judgmentally and with non-attachment. At the core it is always bliss. It is the state of nithyananda, eternal bliss.

Part 3: Nithya Yoga

Neither are you doing it wrong nor is it the wrong technique for you. First, you should have experienced the psychological revolution of clarity about you, the world, and God. Then, the technique should have been added to you. Without that clarity, if the technique is directly added, it leads to boredom, and dullness, and naturally, you drop the technique. In the inner journey, if you just skip the understandings and enter into the meditation technique without going through the psychological revolution or the understanding, it is a problem.

Patanjali describes the eight limbs of yoga as: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, and samadhi.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM explains:

Dharana, dhyana, samadhi is not only deeper than the yama, niyama, asana, pranayama, pratyahara; dharana is deeper than dhyana, samadhi is deeper than dhyana. It is not a shift in quantity but in the quality of the experience.

Till pranayama and pratyahara, your time investment was enough. Any guy who spends time on it will have the results; guaranteed. That is why asana and pranayama have become so popular all over the world but not dharana, dhyana, samadhi.

In dharana, dhyana and Samadhi, not just your time, your awareness is required. An ordinary working mentality is enough till pratyahara. You don't need awareness or consciousness. Your conscious part is not required to be participating. Just stretch your body, do the breathing etc. but for Pratyahara to become Dharana, a new entity in You needs to be awakened. An individual needs to be awakened, and should be present - Pratyahara chaitanya(individual consciousness).

You need to be responsible for the space or position you are in. That will make the quantitative shift in you; for you to move from Pratyahara to Dharana, Dhyana and Samadhi. If you take up responsibility and allow the creativity to happen in that responsibility, then you will sail from Dharana to Dhyana to Samadhi. When you take up responsibility for the space or position you are in, a tremendous courage and security will happen around you and you will be pushed into the next and next level. Otherwise you will be stuck in your spiritual growth at pratyahara, have negativity and depression.

A good collection of meditation techniques can be found online.

Please visit the site and choose from the vast variety of available meditation techniques on the site. .

Sanskrit is one of the oldest languages known. In addition to its linguistic value, ie communicating ideas, or logic, concepts, it has great phonetic importance. The sound vibration of the language makes Sanskrit a powerful, sophisticated instrument that can take one beyond language, verbalization, and ordinary logic. It is not surprising then, that it is the only language used to invoke the energies of the Divine in sacred Hindu rituals.

Sanskrit was also the language of science, knowledge and culture. In ancient times, transmission of texts was done orally only. The hymns, poems and puranas composed during the Vedic period formed the sacred scriptures of Hinduism. The oldest known texts in Sanskrit are the Rig Veda, Sama-veda, Yajurveda and the Atharva-veda.

Mantra is an exact science. It is subtle and works on the principles of nada or sound. Sound is a form of energy which has among its qualities frequency, volume, pitch, and tone. Every sound carries energy and every energy manifests sound.

There are two sources of sound. The first is sound that comes from pure Source - it is called Anahata Dhwani, uncreated sound. Within each one of us exists the ability to listen to this unstruck sound through the subtle heart, anahata chakra. The second source of sound is from the vibrations created by two things striking each other. This is called ahata. These are sounds that come from the outer world. It impacts our mood and mind in various ways, agitating or relaxing us. These sounds include the spoken word and thoughts as thoughts are words we utter or speak within ourselves. Mind is nothing but the internal verbalization of the sounds of whatever language you know. We create our world with every word we speak or think.

Mantras are cosmic sounds, uncreated sounds. These cosmic sounds were heard by the ancient yogis during very deep states of meditation. In these deep states of altered consciousness, their senses became highly sensitized, and they could see and hear what normal physical senses are not capable of detecting. The yogis found that these cosmic sounds vibrate at particular frequencies which created ripples of vibrations that reached and activated the chakras when the sounds were repeated audibly or mentally. With further exploration, the yogis discovered that different combinations of cosmic sounds created different states of consciousness. As a result, mantras like Om Namah Shivaya and others emerged.

Mantras have the power to heal the body and mind, rewire the brain and transform the very consciousness even if the direct meaning of the words being chanted is not understood. Just by intense, authentic listening, the phonetic quality of the mantra can purify the inner space. Mantras affect pranamaya kosha, vijnanamaya and anandamaya kosha which are the deeper levels of the mind. This explains why chanting or kirtans bring a feeling of lightness and inspiration in the being. There are mantras for different purposes, like mantras for healing of different ailments, wealth, sleep, removing obstacles. When mantras are used with pranayamas, it becomes a powerful technique which can take one to samadhi.

Many people misunderstand the use of mantras and merely choose words that have appeal to them out of a book. Such words may have an emotional charge but are not charged by the cosmic energy, prana shakti. Initiation by the Guru is essential to impart power to the mantra. In addition, the mantra needs to be chanted with the proper pronunciation, intonation and focus to create the right vibrations. There are however, universal mantras such as Om or Gayatri which can be chanted without having had a mantra initiation.

Masters constantly radiate anahata dhwani, the uncreated sound*.* Mental and physical health will be harmonized, and restored, just by being in the space where the soundless sound goes on vibrating. The Master's intense radiating of the anahata dhwani is called 'sarva roga nivarini', cure for all diseases. It's infinite powerful range can create, destroy and reshape body, and mind and transform consciousness. It is also described as manana trayate iti mantraha, mantra is that which protects those who reflect on it, the very anahata dhwani itself.

When our beings are brought into harmony with the power of mantra and anahata dhwani, we simply fall in tune with the divine radiant energy. It is in this state of super consciousness that we become one with all, we merge into the realm of eternal bliss, Nithyananda.

Bija mantras are single syllable sounds. Bija means seed, and refers to the unmanifest state of existence, without vibrations. The seed has the potential to sprout. Bija mantras hold the higher evolutionary power of consciousness, the different aspects of divine manifestation. The classical bija mantras invoke the seed sounds of the chakras or the gods and goddesses. When the seed sounds of the chakras are invoked, they release innate abilities and powers of that chakra in us. On the same note invocation of the bija mantra of a god or goddess releases the essential qualities and energy embodied by that deity, and imbibes our mind with that energy.

Bija mantras for the chakras are

• LAM root chakra
• VAM - swadhisthana chakra
• RAM manipura chakra
• YAM anahata chakra
• HAM vishuddhi chakra
• OM ajna chakra

Some bija mantras for deities are :

• HROUM Shiva
• AIM Saraswati
• SHRIM Mahalakshmi
• GAM- Ganesha
• DOOM Durga
• KRIM Kali

Japa mantra is an ancient spiritual practice, as old as the Upanishads. The best mantra to use is the guru mantra or your personal mantra given by the guru. With continuous repetition and awareness of the mantra first verbally then mentally, it becomes ajapa. The mantra repeats itself spontaneously from the heart without effort. There should be continuous awareness of every breath and the mantra. Ajapa is the perfection of japa.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says that to be able to establish oneself in ajapa japa, one has to

practice and live in integrity. One has to be integrated in his words, thoughts and actions both to himself and to others. If one is not in integrity, ajapa japa will never happen. With integrity, any mantra you use will become your vak siddhi. You will simply radiate that mantra, the energy of that mantra invokes.

TRANSLITERATION

nityānandaṁ paramasukhadaṁ kevalaṁ jñānamūrtiṁ

dvandvāateetaṁ gaganasadṛuśhaṁ tattvamasyāadi-lakṣhyam |

ekaṁ nityaṁ vimalam achalaṁ sarvadhī-sākṣhi-bhootaṁ

bhāavāateetaṁ triguṇa-rahitaṁ sadguruṁ tam namaāmi ||

I surrender to that Sadguru who is the eternal bliss, the bestower of supreme happiness, the One, who is the embodiment of wisdom,

who is beyond duality, who is omnipresent, to whom the Supreme goal is giving the Enlightenment experience,

who is eternal, pure and unshakable, who is the silent spectator of all thought processes,

who is beyond emotions and who is without the three qualities called Sattva, Rajas and Tamas.

Repetition 1: Om hram suryaya namaha (salutations to the one who induces activity)

Repetition 2: Om hreem ravaye namaha (salutations to the Shining one)

Repetition 3: Om hroom mitraaya namaha (salutations to the friend of all)

Repetition 4: Om hraim bhanave namaha (salutations to the one who illumines)

Repetition 5: Om hraum khagaaya namaha (salutations to the One who moves swiftly)

Repetition 6: Om hraha pushne namaha (salutations to the Giver of strength)

Repetition 7: Om hram hiranyagarbhaya namaha (salutations to the golden Cosmic Self)

Repetition 8: Om hreem maareechaye namaha (salutations to the Lord of dawn)

Repetition 9: Om hroom aadityaaya namaha (salutations to the Son of Aditi, the Infinite Cosmic Mother)

Repetition 10: Om hraim savitre namaha (salutations to the Benevolent Mother)

Repetition 11: Om hraum arkaaya namaha (salutations to the One who is praiseworthy)

Repetition 12: Om hraha bhaaskaraaya namaha (salutations to the eternal one who leads to enlightenment)

Om Poornam-Adah Poornam -Idam Poornaat - Poornam -Udacyate Poornasya Poornam -Aadaaya Poornam -Eva-Avasishyate Om Shaantih Shaantih Shaantih

"Out of the whole, the whole came out If the whole is removed from the whole The whole remains as the whole"

Out of completion, experiencing the whole Out of completion, realizing you are the whole This is enlightenment Om Peace, Peace, Peace.

(this mantra describes the cosmic hologram that each being represents)

APPEARS IN VEDIC TEXTS: Brihadaranyaka Upanishad

To be in eternal bliss.

Hatha Yoga and Ayurveda gives great importance to cleansing processes. Regular cleansing enables you to obtain the maximum benefits from your practice. This cleansing purifies the body, so that it becomes ready for the higher practices of yoga. The first step in the practice of yoga is to have a healthy body. Only when the body is healthy, can the mind then function to its peak capacity.

Before practicing asanas, pranayamas or kriyas, the first step in Hatha Yoga is the purification of the physical body through basic techniques called shatkarmas. "Shat" means six in Sanskrit and "Karma" means "action", or "six actions". These include:

• Neti (Nasal passage cleansing)
• Dhauti (Stomach cleansing)
• Nauli (Abdominal massage)
• Basti (Colon cleansing)
• Kapalbhati (breathing technique to purify and activate the frontal lobes)
• Trataka (blinkless gazing to purify the eyes)

Pancha Kriyas are cleansing techniques which were introduced by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. They are the modern day version of the traditional shatkarmas (yogic cleansing practices). Although some of the techniques have been adapted for modern lifestyle, their purpose is the same. They offer similar benefits to the shatkarmas, that is, a complete physical cleanse of the respiratory, nervous and digestive systems, resulting in clear vision and mind. Pancha Kriyas are the first essential step into the experience of yoga. Ideally, they are to be practised in the morning before asana practice. The pancha kriyas are:

• Eye wash (Netra shuddhi)
• Jala Neti (nasal passage cleansing with water)
• Sutra Neti (nasal passage cleansing technique with small rubber tubes for advanced practitioners. Do under professional guidance only)
• Haritaki or Kadukkai powder (digestive tract cleansing and dosha balancing)
• Enema or colonic cleansing-m jala bhasti

The eyes easily become overused and tired from being constantly subjected to external stimuli like bright lights from the computer and TV screen, poor indoor lighting and the irritants of air pollution like smoke, dust and fire. Tired and irritated eyes reduce acuity of vision and impact health and quality of life. They often lead to headaches, migraines, general fatigue, irritability, squinting, and eye strain.

Benefits

Eye cleansing is a very simple, effective technique to support eye health. A twice daily cleansing routine (morning and evening) is recommended.

Cleansing removes the accumulated dust particles, eye secretions and body heat that irritate the eyes. It reduces itching, eye strain, redness and burning sensation.

Cleansing cools the eyes, making them feel fresh.

It reduces puffiness around the eyes and even helps in the prevention of conditions such as cataracts.

It has a relaxing effect on an anxious mind.

For Niraharis (people living the food-free lifestyle), eye cleansing cools the body very powerfully, energizes the eyes, and improves vision.

Fill clean eye-cup with pure cool water.

Bend forward and bring cup to eye. Eyeball is now in the water. Rotate eyeball and blink several times. Alternatively, after making sure the eye cup fits eye socket snugly, lift the chin. Open the eye and rotate eyeball, blinking several times for 20-30 seconds. If there is a slight burning sensation, stop the cleansing. Bring head forward and remove cup from eye.

Repeat the same with other eye. Change out the water between eyes. Repeat 2-3 times for each eye as needed.

Contraindications:

Do not do this kriya if you have had recent eye surgery. Please seek advice and medical clearance from a professional health practitioner before attempting kriya.

The nose protects the lungs and body by filtering and purifying the air we breathe. Mucous and hair in the nasal passage trap and filter out pollen, bacteria, and dust particles from the inhaled air, move them to the throat and eventually to the stomach where the acid in the stomach eliminates the impurities. Cold air is warmed and dry air humidified before it goes into the lungs. The nose is responsible for our sense of smell and helps project the sound of our voice.

Extraordinary benefits are gained by doing nose cleansing. Jala neti is a common practice to clear and cleanse the nasal passages using slightly salty luke warm water. It promotes good health in the entire respiratory system. Deep inhalation and exhalation takes place with ease enabling the body to receive more prana and oxygen.

Removes the dirt and bacteria-filled mucus from within the nasal passage.

Helps to drain the sinus cavities. This in turn helps to reprogram the body's natural mechanisms against nasal infections such as hay fever, allergies, sinusitis and other upper respiratory complaints like sore throats and coughs, post-nasal drip, inflammation of tonsils and adenoids.

Beneficial for illnesses such as asthma and bronchitis as it reduces the tendency for mouth breathing by freeing the nostrils of mucus.

Helps flush the tear ducts, encouraging clearer vision and gives a sparkle to the eyes.

It can be beneficial for certain types of ear disorders such as middle ear infections, glue ear, tinnitus (ear ringing) conditions.

Has a cooling and soothing effect on the brain by drawing out excessive heat, and is therefore beneficial for headaches, migraine, epilepsy, temper tantrums, hysteria, depression and general mental tension.

Excellent for overcoming addictions such as smoking. It reduces the tendency for mouth breathing, and re-sensitizes the nose to the actual pollution of ingesting smoke, thereby reprogramming the brain.

Improves sensitivity of the olfactory nerves, helping to restore the lost sense of smell, creating more awareness to smells and providing a deeper sense of fulfilment, whether during eating or enjoying the subtle fragrance of a flower and other smells around.

Recommended to do daily, 1 - 2X a day – morning and evening. .

Fill neti pot with warm drinking water and pinch of salt. Water to be a little warmer than normal body temperature. Stir till salt is dissolved.

Bend slightly forward over wash basin and tilt head slightly to one side. Keep forehead higher than chin. Open mouth and breathe through mouth. Insert spout of neti pot into upper nostril forming a seal. Tilt head slightly to one side. Adjust height of pot to allow water to flow out in a stream from bottom nostril. When finished, expel air and water by breathing out forcefully.

Add more water and repeat process with other side. If nose is blocked, water will not flow.

Sutra Neti is and advance technique to clear the nasal passage using small rubber tubes. It yields similar benefits to that of jala neti, clearing the nasal passage and throat even more deeply.

Benefits

The benefits are similar to Jala neti

Improves the overall efficiency of nose breathing.

Maintains nasal hygiene by removing the dirt and bacteria trapped along with the mucus in the nostrils.

Desensitizes the sensitive tissues inside the nose, which can alleviate rhinitis, allergies and some types of asthma.

Alleviates symptoms of sinusitis, migraine and headaches,

Practice sutra neti only under professional guidance. You will need two thin rubber tubes.

Join both tubes together, by inserting the closed end into the open end. Lubricate with water.

Insert the closed end of the joined tube into the left nostril. Go slowly. You may sneeze in the process, especially at the beginning. This is normal. Continue inserting the tube.

When the tube reaches the junction with the throat, start the swallowing action to allow the tube to enter the throat.

Continue to insert the tube until the junction of the tubes comes close to the nostril. Hold the tubes junction with the thumb and index and middle finger of the left hand.

With the right hand, slowly insert the other end of the tube into the right nostril and allow it to come down

through the throat.

With clean fingers and trimmed nails, reach into the back of the throat with the middle and index fingers and take out the tubes from the back of the throat. Join the ends.

Gently pull downwards on the joined tubes, alternating left and right side.

After repeating a few times, gently pull on the end coming out of the nose until the tubes re-enter the mouth and reach the upper throat at the junction with the nasal passage.

Pull on one side of the tubes coming out of the nostrils, and rotate the loop until both junctions of the tubes are outside completely.

Disconnect the tube that is now outside.

Alternately pull on both ends of the tubes that are coming out of the left and right nostrils using both hands.

After few times, pull completely on one end of the tube and allow the tube to come out of the nostril.

Remember to do this practice under professional guidance only.

Haritaki or Kadukkai is the drink of the Gods. Ancient scriptures say that Haritaki came to life when a nectar drop fell from the cup of Indra, the King of heaven.

It is known as Sarva Roga Nivarani (that which heals all diseases). Haritaki is used in Ayurveda to balance the doshas (especially good for balancing vata, the air element). For centuries, haritaki had been called the 'king of medicines'. Ayurvedic practitioners believe it destroys all diseases, eliminates waste products from the body, and promotes tissue growth and health. "'Roga' applies not just to physical diseases, but also to all sufferings that make us feel powerless – physically and mentally.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM has announced haritaki as the wonder medicine for the brain. He declared haritaki as a prasada, a sacred offering from the divine, to be shared with all. It is served at all ashrams, temples, and centers as a blessing from the divine and recommended it be taken routinely in spiritual practice. Kadukkai powder practice is a gift from the Madurai Aadheenam lineage of which THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM is the 293rd pontiff. The Madurai lineage goes back to 'Sundareswarar and Meenakshi', the incarnation of Lord Shiva and Mother Parvati.

Benefits of taking Haritaki

A Cure all herb

Haritaki removes the body's toxins in a natural way and makes one more energetic.

Purifies the blood, removes fat residues from the arteries and veins.

Aids to expel urine, stool and other waste material from the body, rejuvenating the body.

Improves digestion, promotes the absorption of nutrients

Heals diabetes, hypertension and heart problems.

Helps vision to become sharp.

Gargles with the decoction of Haritaki Powder soothes the throat.

It is very beneficial for the gums.

Helps in the pulmonary system of the body.

Brain Food

Enhances the build-up of prana, a subtle energy which awakens the non-mechanical parts of the brain. When the non-mechanical parts of the brain are awakened, one becomes more sensitive, creative, intelligent, efficient, energized.

Makes the mind and body feel fresh and alive.

Works in a subtle way on the mind, wiping away all the negative mental patterns.

Instructions for Use

Haritaki powder can be taken daily in the powder or capsule form.

Take 1 teaspoon Haritaki powder daily before bedtime.

Place the raw powder on the tongue. Then, simply drink water taking care not to choke on the powder. Another way is to mix the powder with a little water into a liquid paste and drink. Within few minutes, you will enjoy the nectarine sweet flavor.

Niraharis should never miss Haritaki powder.

Can repeat intake in morning, or anytime during the day to regulate body heat, and clean up the stomach.

Good health begins in the digestive tract or gut. When waste material travels too slowly through the intestines or you become constipated, decomposition starts and results in the formation of foul-smelling products and toxins. Constipation is damaging to every cell and organ in the body. The digestive tract l absorb whatever is in it -- good or bad, including toxins. Over the years, the colon walls can become encrusted with old stools and other wastes, making it sluggish and inefficient in its function.

An enema induces bowel movements and cleans out the colon. It leaves you feeling cleaner, lighter and healthier almost immediately.

In yogic practice, enemas -

Cleanse the lower gastrointestinal tract

Remove excess body heat

Remove old stool, gas and layers of toxins from colon

Purify the body to become a clear receptacle for deeper truths

Stimulate pranic energy, making you feel active and alive

Lead to a clear mind and healthy light body

Enlargement of the glands and spleen, and all diseases arising from excess

mind, bile and mucus are eliminated from the body through the practice of

basti. (Hatha Yoga Pradipika 2:27)

By practicing jala basti the appetite increases, the body glows, excess doshas

are destroyed and the dhatu, senses and mind are purified (Hatha Yoga Pradipika 2:28)

** Contraindications: avoid if pregnant or nursing unless instructed by physician.

This process should be done only under guidance. It is contraindicated for certain medical conditions as well as in the early months of pregnancy. The frequency of enemas and its contents should be administered according to your physician's advice.

Wash and fill enema container with pure drinking water (300-600 cc). Run water through tubing to remove trapped air. Ensure there are no leaks. Close nozzle with finger.

Lubricate the nozzle with a few drops of coconut or olive oil. Set or hang enema can at head level in bathroom.

Positioning -- Bend forward. As you breathe out, relax the anus and gently insert nozzle 1 – 2 inches into anus slowly and smoothly with a gentle side to side twisting motion.

You may feel a slight resistance as you encounter the anal sphincter muscle. The nozzle should slide past this sphincter easily.

You can feel the water entering the colon. It will be a cooling feeling. If water is not flowing, change the angle of the nozzle by gently rotating it.

Adjust the speed of the flow of water as needed by lowering the height of the container. Too rapid flow may cause cramping.

When desired volume of water has infused, gently slide nozzle out. Keep the water inside for up to 5 minutes or at least 2 minutes if you can.

An easy way to retain the water is to lie down on your back and bring your knees up.

When passing the water out, it is useful to note the color of the water, quantity of water, quantity of stools and size, smell.

Wash enema kit with soap and hot water after each use. Allow to air dry.

The Neem tree is native to Bharat. It is a medicinal tree widely used in Ayurveda for thousands of years. Every part of the neem tree is said to have medicinal properties; from the roots to the leaves, flowers, fruit, and bark. With its ability to cure many different diseases, the neem tree has played a significant role in traditional Hindu medicine. This is the reason why the neem tree is worshipped in Bharat. In Swahili, it is called Muarubaini which literally means 'Tree of 40' because it is said to cure forty different diseases. In Sanskrit, it is called Sarva Roga Nivarini, the curer of all diseases.

The scientific name for the neem tree is Azadirachta indica. This tree contains numerous medicinal compounds like gedunin, nimbin, nimbinin, and nimbidin. Modern science is still analyzing neem to uncover its properties and how it works. More than 135 compounds have been isolated from different parts of neem so far, and are being studied. Some of the demonstrated therapeutic properties of these compounds are : anti- bacterial, anti-fungal, potent anti-inflammatory and anti-arthritic, heals gastric ulcers, hypoglycemic (lowers blood sugar), antipyretic (reduces fever), diuretic, anti-malarial, immunomodulatory and antitumor. It heals multiple organs like liver, stomach, intestines, and kidneys. It improves eyesight, cures allergies, skin problems and other disorders which are a result of the modern lifestyle.

Neem Juice – A Nirahari's Morning Drink

One simple way to realize the benefits of neem in our daily lives is to use a decoction made from the bark. The bark is available in powdered form in most Ayurvedic dispensaries. Niraharis begin their day with the Neem bark juice drink after the pancha kriya. It is best to drink Neem juice before starting Yoga.

Method to prepare the decoction

Take 200 ml of water and boil it.

Once the water reaches its boiling temperature, add the neem bark powder (10 gms) to it.

Let it boil till it reduces to 100 ml, for about 10-15 mins.

Filter the liquid and let it cool before drinking.

It is recommended to have the neem juice early in the morning on an empty stomach. It is a panacea - it rejuvenates the body completely if taken daily. It detoxifies the body.

Neem in Siddha Tradition

In the Siddha tradition, the Neem tree is used in curing the "whole air". For example if a Siddha (ancient enlightened mystics with yogic powers) wanted to cure a particular disease in an entire village, he would plant a hundred neem trees around in a particular way and breathe energy into it. All those neem trees would catch his energy, radiate it. In ten days, the disease in the entire village would disappear! The Neem tree used as a healing battery center can cures any disease if you just program it.

Thaila Kriya is an ancient Ayurvedic practice used by Yogis and sages for detoxification, healing, and rejuvenation of body. It is considered a very simple and safe healing therapy. This therapy is mentioned in the Ayurvedic text Charaka Samhita, where it is called Kavala Gandoosha or Kavala Graha. It works deeply on your body, and causes significant healing effects from your skin to cells. It pulls out impurities and throws them out. The oil pulls all mucous, bacteria and toxins from your body through your saliva. According to Ayurvedic medicine, mucous is a poison that must be removed.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says that there is a direct connection between Thaila Kriya and the cleansing of the manipura chakra. All thoughts originate from the manipura chakra; so, when it is clean, the thoughts undergo a radical change from being heavy and depressive to becoming light and positive.

All the physical and mental toxins are flushed out with this simple technique. So, we start the day in a very light and vibrant state.

Benefits Improves the teeth - they become white, firm, and fresh. Removes dark pouches below the eyes Gives new appetite and energy Improves memory Promotes deep sleep. Eliminates ulcers, gum problems Eliminates skin problems Cools the body.

When to do – Daily, in early morning, right after you wake-up, and on an empty stomach.

Do once a day in early morning to take remove the toxins from the detox which happened at night.

Put 1 tablespoon of either sesame or sunflower oil in your mouth.

Tilt your chin up and slowly swish, suck, chomp and pull through the teeth continuously.

Do this for at least 10 minutes. 15 – 20 minutes is better. You want the oil to become a thin, white foam when you finally spit it out. If it's still yellow, you haven't done it long enough.

Spit it out when your mouth is full and rinse your mouth out well.

Do not swallow the oil. It now contains parasites and bacteria. Do not gargle in the throat.

In Ayurveda, digestion is an essential aspect of good health. Food that is not properly digested can turn toxic and produce negative symptoms such as bad breath, mental confusion, weakness, lethargy, bloating. Tongue scraping is an ancient Ayurvedic practice which benefits oral hygiene, digestion and the health of some internal organs.

Tongue scraping removes the coating which covers the taste buds. When the taste buds are covered, we cannot properly taste the foods we eat, and the brain may send the wrong signals to the digestive system about what we are eating.

The tongue is used as a diagnostic tool in Ayurveda practice. Different areas of the tongue are associated with the different organs of the body. The center front of the tongue is associated with the neck, chest, and heart, the right front with the right lung, and left front with the left lung. The mid-center of the tongue relates to the stomach and pancreas, the left center the spleen, and right center the liver. The back of the tongue is connected to the intestines and colon (center); and the left and right kidney (left and right respectively).

By noting the coating, bumps, cracks, or discoloration on the tongue, the practitioner can understand the health of the organs A coating on the center of the tongue for example, could indicate accumulation of toxins in the stomach. By scraping the tongue, we stimulate areas of the tongue which gently massage and stimulate the corresponding organs.

Your digestive system works to detoxify itself at night while you are asleep. Toxins released then end up on the surface of the tongue, which you see as a coating in the morning. Scraping prevents these toxins from being reabsorbed back into the body. This is important, because some digestive and respiratory problems can be caused by reabsorption of these toxins. Thus you can see that it is best not to eat a heavy meal right before going to bed as it will interfere with the nightly detoxification and resting process of the digestive system.

Other benefits of tongue scraping are reduction of bad breath, and increased awareness of one's state of health. With daily tongue scraping, you will get to know your tongue's "norm" and will likely be able to notice any changes that may be pose a health warning or imbalance (red bumps, heavy coating, cracks).

The daily morning tongue scraping routine is an easy way to maintain good health and strong digestion.

Scrape your tongue on an empty stomach, before brushing teeth in the morning. Hold the two ends of the tongue scraper (stainless steel is recommended) in both hands. Stick out the tongue and place the tongue scraper towards the back of the tongue. Gently pull the scraper forward so that it removes the unwanted coating. Rinse out the scraper and repeat 7-10 times. Be gentle to avoid damaging the tissue. Avoid using a toothbrush to scrape your tongue as that will push bacteria and toxins back into the tongue.

Daily practice over time improves digestion, overall good health, oral hygiene and reduces toxins in the body.

Ayurveda is translated as 'ayur' (life) and 'veda' (knowledge of or science). It is commonly known as the 'Science of Life'. Ayurveda is the natural healing system which originated in Bharat over 5000 years ago. Ayurveda is a healing gift that has been given to us from the ancient enlightened Vedic culture. It is a system for maintaining optimal health through adherence to natural rhythms and cycles. Ayurveda employs a variety of natural means to bring harmony to the physiology including diet, herbs, spices, minerals, exercise, meditation, yoga, mental hygiene, sounds and smells.

The Rig Veda which is the oldest of the four Vedic scriptures, contains the main concepts regarding Ayurveda. It speaks about the three cosmic powers associated with Wind, Fire and Earth and how these primal forces relate to the three psycho-physiologic constitutions of man known as Vata, Pitta and Kapha.

From the five elements, the three doshas are derived—Vata, Pitta, and Kapha. Known as mind-body types, the doshas express particular patterns of energy—unique blends of physical, emotional, and mental characteristics.

In Ayurveda, health is defined as the dynamic state of balance between mind, body, and environment. It is possible for each of us to achieve and maintain a vibrant and joyful state of health by identifying our mind-body type and then creating a lifestyle that sustains and nurtures our unique nature.

Yoga and Ayurveda are complementary as they are interrelated and interconnected; both springing from the same well of concern for human health and well-being. The scope of Ayurveda is more restricted to the body and, to a certain extent the mind while Yoga extends to the emotions and Spirit as well.

The human constitution depends on a particular configuration of humors (doshas) that influence the body's functioning and structures growth requirements. They are also known to influence emotional and psychological reactions. A healthy body demands a balance of factors; for instance, as external conditions change, dietary changes may be necessary to maintain good health. As Yoga affects the human constitution, balancing the entire system, physical, mental and emotional, the different Yoga techniques can be used to benefit different doshas.

What is the best time to eat?

Ayurveda says that in our manipura region (navel region), we have what is known as digestive fire (jatara agni). This jatara agni is closely related to the sun. When the sun is out, it means your digestion is functioning at its optimum. Always aim to eat your meals between sunrise and sunset (not before or after).

Eat light, sattvic and pure foods for breakfast – fresh squeezed juice, fresh fruit etc.

Our jatara agni is at its strongest when the sun is at its highest in the sky (at approximately 1pm). It is best to eat our largest meal between 12pm and 2pm.

The evening meal should again be light and best eaten before the sun goes down for the day.

Presentation

Devote at least half an hour to eat and digest each meal (1.5 hours per day for eating is not much).

Remember that one fourth of your food is taken through the eye (sense of seeing) so serve your dish on a beautiful plate - you are worth your best cutlery! It is also a nice practice to set the table you are eating at decoratively.

Say a small prayer before eating your food. It doesn't have to be too elaborate, simply just say a small thank you for the food that you have which is about to become part of your body.

Bring your face toward the food and inhale the fragrance of the food. Enjoy the different aromas of the food. Allow this sense to be filled.

Touch the food with both hands and all fingers, feel the textures.

All five fingers have minor chakras. Therefore, when we touch the food, we send a signal to our digestive system that it is time to ingest food.

Let the first morsel be a sacred act to yourself.

Chew the food 32 times – or until food is pulp in the mouth. Do this for two reasons. The first is, when you chew the food slowly, your system has time to understand that enough food has been eaten. You won't overeat when you chew the food slowly. The second reason is, when you chew the food well, the digestive process begins in the mouth itself where the enzymes in the saliva can start to break down the food. When the food reaches your stomach, it does not have to work so hard to breakdown all the food. Breaking down food in the stomach takes more energy than running around your street block. That is why you feel very tired after eating food.

Have positivity when you are eating and digesting your food

You should only fill three quarters of your stomach.

Leave the final quarter for some water and air.

Small sips of warm water can be taken during meal. Never drink cold drinks during a meal as they can weaken your digestive fire.

Wait a complete half an hour after your meal, then you can drink a full glass of warm water if it is required.

Sip water throughout the day. It lubricates the system and breaks down what is known as ama which is residue of your digestion.

Sit in the vajrasana position (sitting on your heels, knees and feet together) for 3 - 5 minutes after a meal.

This position can help the food to digest as a lot of blood will be brought to that area.

It helps to remove gas and prevent bloating. Do not suppress the urge to belch or pass gas, as that is what the posture is designed to do.

The posture helps you to feel light and energized after the meal.

Never lie down or sleep after a meal. If you want to gain weight, then this is a 100% guaranteed way to put on weight; sleeping after food

For each variable on the left side of the box, select the description that bests fit you. Tally down the number of times you chose a description under either vata, pitta or kapha. That will tell your dosha.

TOTAL Vata ……………… Pitta …………….… Kapha …………

Rise Early (before 4:30am)

Declare completion

Pancha Kriyas-Eye wash, Jala Neti (Sutra Neti for advanced yogis), natural evacuation & enema,

Drink neem juice or lemon juice on empty stomach

Thaila Kriya – Oil Pulling

Cleaning Tongue and Brushing Teeth

Oil Massage

Bathing - Be inside your boundary when you bathe. Let your mind be where the

body is with full awareness of the sensations

Moving - Practice of Hatha Yoga

Being mindful with every movement throughout your day

Mindful Eating - Practice 'Mindful Eating' at every meal

Sit in vajrasana after meal

Sit in vajrasana.

Come up on the hands and knees, placing them about shoulder width apart. Move onto the hands and feet, and lift the hips up and to the back, lowering your heels close to the mat. As you lift the hips, draw the navel into the spine. Lift the hips as high as you can and let the head drop down between the arms. Neck is relaxed between the arms and shoulder blades, gazing at the feet.

Stay in this posture, breathing deeply and slowly; keep the arms and shoulders strong, and the neck relaxed.

To release the posture, simply drop the knees on the ground, and sit back on the heels in shashankasana, point the toes, bring the forehead to the ground and relax the arms.

Stand in Tadasana with the feet hip-width apart.

Inhale, raise the right arm overhead with the arm close to the ear, palm facing left.

Lift the spine by extending arm and fingers upwards. This creates space in lower vertebra to optimize the side bend.

Exhale, lean over to the left side, keeping the right arm close to the head.

Keep the left arm close to the body, relaxed.

Push the hips gently sideways to the right.

Be sure to breathe while holding in the posture.

On the next inhale, come up to the upright position, lift the right arm straight overhead.

Exhale, sweep the right arm down to the side,

Come back to Tadasana.

On the next Inhale, repeat on the other side.

Do this 2 times on each side.

From dandasana, slide the left leg under the right leg. Bring the left foot next to the right hip. Now cross the right leg over the left thigh, ground the right foot to the mat, right knee is up and close to the chest. Breathe in this posture with the spine straight, looking forward.

Inhale, lift the left arm up.

Exhale as you twist upper body to the right bringing the inside of left elbow across the front of the right knee and left forearm rests on lateral right thigh. Reach the right hand behind your buttocks and place hand on the ground for support. Alternate option is bring right

arm around your back reaching for the left hip bone. Sit upright, look over the right shoulder, eyes looking at a spot as far around to the back and left as you can.

Breathe deeply in the posture, lifting the spine on each inhale, and deepening the twist on each exhale, looking farther over the right shoulder. Stay in Ardh Matsyendrasana for 6 breaths or more. Let the breaths be deep and slow, pressing down into the abdomen.

As you inhale, release the left arm, the torso, and then the right arm, and turn chest to front of mat. Stay with the spine straight for a few breaths, and then change the leg position, with the right under the left.

Repeat the above steps, now twisting to your left.

Lie down on the stomach. Place hands beneath the shoulders, elbows close to ribs, point the toes. Place forehead or chin on the ground.

Inhale, gently raising the chin and chest using the muscles of the back. You may push down on the hands and gently lift the abdomen off the ground if you wish to. Keep pelvic bone grounded.

Exhale, slowly lower the chest back down and the forehead onto the ground

Repeat this movement as recommended. Finally rest in makarasana.

Lie on the back, knees facing up, feet on the ground. Feet and knees are hip width apart. Let fingertips touch the back of the heels. Arms are beside body.

As you Inhale, press the upper arms and feet onto the mat as you lift the tail bone followed by the lower back, middle and upper back off the mat. Push the hips up as much as possible till the thighs are almost parallel to the floor.

Lift the chin slightly away from the chest to release excess tension in the neck area.

As you exhale, roll your spine down; lower the upper back, middle, lower back and tailbone down in that order to the ground.

Come onto the hands and knees. Note:Hands are directly below the shoulders. Point the toes.

Inhale, lift your chin and tailbone, allowing chest bone to face up. .

Exhale, tuck the chin and tailbone, lift and round the upper back by extending the arms and lightly pressing into the mat with the hands. At the same time, gently pull the abdomen inwards to the

spine.

Repeat the movement a few times with the breath.

Sit in Dandasana.

Inhale, raise and extend the arms overhead feeling the lift in the spine from the hips and ribs.

As you exhale, bend forward from the hips, allowing the knees to bend as needed. Hands are comfortably resting on shin or ankles.

Rest the body in this inclined position for five breaths .

Then, inhale as you raise the body and arms.

Exhale, sweep arms down by the side.

From a kneeling posture, sit back on the heels, bringing the forehead to the ground and the arms extended in front, resting on the ground. Stay in this posture, breathing deeply and slowly with awareness.

Rest on the back, legs comfortably apart, arms by the sides, palms facing up, neck and head aligned. Consciously, relax the entire body from head to toe. Let the breath be natural. Be in a deep restful awareness. After a few minutes, move the body, gently extending the legs and arms, roll onto the side, and come back to a sitting posture.

Sit comfortably cross-legged on the ground, with the feet below the knees, with either right or left leg in front. Hands in chin mudra on your knees. Spine straight, shoulders, neck and face relaxed.

Stand with the feet slightly apart. Body weight balanced equally on both the feet. Spine straight, shoulders relaxed, and the gaze steady. Take a deep breath...inhale...exhale...

• 1. Bring the hands together in prayer position in front of the chest. (chant the mantra)
• 2. Inhale as you raise the arms up with palms together. Raise the chin and look up, opening the chest bone to the sky in utthita Tadasana.
• 3. Exhale as you bend forward from the hips, palms passing in front of the chest as you bring the hands down to the side of the feet in uttanasana. Bend knees as needed. Drop the head between the arms.
• 4. Step the right foot back, drop the knee on the ground if needed, and lift the chin and chest up as you inhale into ashwa sanchalasana (lunge).
• 5. Step the left foot back, into the plank position or dandasana with, head, back and legs in a straight line. Shoulders are directly above the wrists.
• 6. As you exhale, lower the knees, chest and chin to the ground in ashtanga namaskar.
• 7. Lower the body down, point toes and inhale as you lift chest and chin into bhujangasana, using the hands as a support.
• 8. As you exhale, pull abdomen in as you lift the hips up and to the back into Adho Mukha Svanasana. Keep the arms straight, head and neck relaxed between the arms, lower the heels to the ground as comfortably as you can.
• 9. Looking between the hands, step the left foot forward between the hands. Lower the right knee down if needed. Lift the chin and chest up as you inhale in Ashwa Sanchalasana
• 10. Step your right foot forward and move into uttanasana, deep forward bend as you exhale. Keep your head relaxed between your arms. Bend the knees if needed.
• 11. Inhale as you come up, raising the arms overhead with palms together in utthita tadanasana. Lift the chest bone and spine as you look up.
• 12. Exhale as you lower the arms, bringing both the palms together in prayer position in front of the heart centre.

This completes one repetition of Surya Namaskar. Repeat the same sequence, alternating the movement of the legs (2nd repetition: step the left foot back, then the right foot back into plank; and from Adho Mukha Svanasana, the right foot forward followed by the left

into the deep forward bend).

Stand straight with the feet comfortably apart, toes point forward, arms by the side.

Lift the toes off the ground, then slowly bring them down, spreading them gently. Inhale and feel the spine lift, chest open, shoulders broad and relaxed, neck and

head straight, without tension in the jaw. Gaze forward.

Stand in Tadasana

Take a step sideways, keeping a comfortable distance between the feet

Keep the feet parallel and the hips facing forward

Inhale, lift the arms parallel to the ground

Exhale as you bring the right hand next to the left foot, arms extended, bend left knee if needed

Stay in the posture for up to 6 deep breaths.

Inhale, straighten the body, keeping the arms parallel to the ground

Exhale, lower the arms by the side

Repeat on the other side

Stand in Tadasana facing the long side of yoga mat.

Take a step to the side, keeping a comfortable distance between the feet.

Turn the left foot 90 degrees to face front of mat and the right foot at an angle in the same direction, for balance.

Keep the heels in the same line and the hips and chest facing long side of mat.

Inhale, lift the arms parallel to the ground

Exhale as you lean body over the extended left leg (note - do not hyperextend left knee).

Bring the left hand down to the ground on the inner portion of the left foot, or anywhere on the left leg where it feels comfortable. Right arm extends into air. Body is in a side bending position.

Release the tension in the neck; allow the neck to drop a little and turn the face to look up at the extended right arm or look down at the left foot if not comfortable looking up.

Stay in the posture for up to 6 deep breaths

Inhale, stand back up, keeping the arms open parallel to the ground

Exhale, lower the arms by the side.

Turn the feet back to their original position, facing long side of the mat.

Repeat the same instructions, this time with the right foot turn at 90 degrees and the body leaning over to the right.

When finished, you may step the feet back to Tadasana

Stand in Tadasana with the feet shoulder width apart

Inhale as you raise the arms overhead; you may join the palms and look up

Exhale as you bend the legs, pushing the buttocks to the back to come down to a deep squat, keeping the spine straight, arms extended upwards. Try to keep the knees over the ankles or only slightly in front.

You should be able to see the toes if you look down at the feet. If not, move the buttocks more to the back.so as to feel you are sitting back.

Stay in the posture for up to 5 breaths

Inhale as you push down with the feet and stand up with arms overhead.

Exhale as you sweep the arms down by the sides into Tadasana

Stand in Tadasana.

On inhale- place hands on hips and bring elbows slightly back.

On exhale - Bend forward from the hips. As you bend forward, lengthen the torso/chest by drawing the chest out from the groins to create space to enable you to move more fully into the forward bend. Bring the palms or fingertips to the front or side of the feet or hold the back of the ankles. Press heels firmly into mat as you lift the hips up, bending knees if needed. Head hangs without tension.

Hold the posture for 3-5 breaths. With each inhale, lift and extend torso slightly with the breath. With each exhale, bend more deeply into the posture.

To come up, bring hands to hips, and lift the chin. Extend torso length and come up on the inhale back to Tadasana.

Kneel down. Sit on heels, feet relaxed on the ground, toes pointing back. Keep spine, neck and head straight. Relax in this posture. Heels are apart and great toes touching or almost touching.

Start in vajrasana

On inhale, rise up on the knees, sweeping the arms overhead. Lift the chin slightly and extend the spine upwards.

Exhaling, bend the body forward, sit back on heels, placing the forehead on the ground, and simultaneously sweep the arms down beside you. You may relax the arms by the side or sweep the arms up behind the back, raising them as high as you can comfortably.

Inhaling, sweep the arms forward and above the head as you rise up on the knees.

Exhale, sit down on the heels and relax the arms down by the side into vajrasana

Repeat a few times.

Breath variation

Stay in any of the postures for a few breaths, either in vajrasana, with arms overhead or in balasana.

Stand in Tadasana at the back of the mat.

Take a wide step backward with the right foot (approximately 3/4 of your mat).

Bend left knee, keeping ankle behind or on top of knee joint.

Note: The left foot should be facing forward and the right foot should be at about 45 degree angle facing forward also.

Pivot your hips and chest to face forward. Bend the left leg. Note: make sure the forward right knee is not overextending beyond the foot.

On inhale, raise the arms overhead lifting the spine straight; brace abdominals, strong legs and weight evenly distributed on both feet.

Gaze straight forward or upwards toward hands. Feel the strength, courage and determination. Let the body language be that of a spiritual warrior.

Stay in the posture for a few deep breaths.

On exhale, step forward with right leg as you lower the arms down to the sides.

Repeat on the other side.

Note: make sure the forward knee is not extending beyond the ankle.

Stand in Tadasana at front of the mat.

Take a wide step back with the right foot (approximately 3/4 of your mat). The hips and body are facing sideways. Right leg is extended straight, right foot firmly grounded.

Keep left knee bent with knee above ankle or behind ankle.

Note: The left foot should be facing forward, the right foot facing 45 degrees to the side of mat.

As you inhale, raise the arms to shoulder height. Turn face to gaze at left hand.

Brace abdominals, keep the spine straight, legs strong, weight evenly distributed on both feet.

Feel the lifting of the spine as you ground down.

Note: make sure the forward knee is not overextending

beyond the foot.

Feel the attitude of strength, courage and determination. Let your body language be that of a spiritual warrior.

Stay in the posture for a few deep breaths.

Exhale, sweep the arms down, then step forward, and repeat on the other side.

Stand in Tadasana. Move into Virabhadrasana I.

Slowly lean the upper body forward, bringing the weight onto the front leg.

Keep extending the arms overhead as you slowly lift the back leg off the ground. Extend the front leg without locking the knee, and bring the arms, body and back leg parallel to the ground.

Stay in the posture breathing slowly.

Exhale as you bring the back leg down and lower the arms to stand in Tadasana.

Center for few seconds. then move into Virabhadrasana 1 and repeat asana with other side.

Stand in Tadasana. Shift your weight on to the right leg and press the sole of left foot onto the inner edge of the right thigh with toes pointing downward; knee is opened to the side. Right leg should be strong and hips facing forward.

Focus eyes on a spot some 10 feet away. When eyes are still, mind and body follows.

Place hands in anjali mudra (prayer pose) and slowly rise above your head with full awareness.

Inhale and exhale for a few deep breaths.

Release and repeat on the other side. .

• Carpal Tunnel Syndrome
• Diarrhea
• Pregnancy: Do not do this pose in late-term.
• High Blood Pressure or Headache: Support your head on a bolster or block, ears level between the arms.
• Low blood pressure, symptomatic with body position changes
• Eye problems like glaucoma, retina issues

• Groin Injury
• Knee Injury

• Diarrhea
• Pregnancy
• Knee Injury: Avoid Child's Pose unless you have the supervision of an experienced teacher.

• Back Injury
• Carpal Tunnel Syndrome
• Headache
• Pregnancy

• Low Blood Pressure
• Back Injury

• Carpal Tunnel Syndrome

• High Blood Pressure
• Low Blood Pressure
• Migraine
• Insomnia
• Serious Lower-Back Injury
• Serious Neck Injury

• Neck injury

• Knee injury

• Diarrhea
• Menstruation
• Neck Injury
• Asthma & High Blood Pressure: Practice Plow Pose with the legs supported on props.
• Pregnancy

• Neck Problems
• Eye Problems
• Previous Stroke
• High Blood Pressure
• Heart Problems
• Sinus Problems
• Epilepsy
• Glaucoma (can go blind!)

• Asthma
• Diarrhea
• Knee injury: Don't flex the injured knee completely and support it on a folded blanket.

• High Blood Pressure
• Low Blood Pressure
• Migraine
• Insomnia
• Serious Lower-Back
• Serious Neck Injury

• Asthma
• Diarrhea
• Headache
• Heart Problems
• Insomnia
• Low Blood Pressure
• Menstruation
• Pregnancy
• Neck injury: Sit with your back near a wall to perform this pose. As you tilt your torso back rest the back of your head on the wall.

• Asthma
• Diarrhea
• Back injury: Only perform this pose under the supervision of an experienced teacher.

• Wrist Injury
• Neck Injury

• Headache
• Serious Back Injury
• Neck Injury: Keep head in a neutral position by looking down at the floor; might also support the forehead on a thickly folded blanket.

• Diarrhea
• Headache
• High Blood Pressure
• Neck Injury
• Pregnancy

• Back Injury
• Shoulder Injury
• Neck Injury
• Headache
• Heart Condition
• High Blood Pressure
• Low Blood Pressure: Don't start practice with this pose.
• Menstruation
• Pregnancy
• Eye problems

• Neck & Shoulder Injury: Avoid beginning pose.

• Neck Injury: Look down at the floor instead straight ahead in lunge posture.

• Knee Injury: Avoid lunge posture.

• Headache
• Insomnia
• Low Blood Pressure

• Diarrhea
• Headache
• Heart Condition: Practice against a wall. Keep the top arm on the hip.
• High Blood Pressure: Turn the head to gaze downward in the final pose.
• Neck Problems: Don't turn your head to look upward; continue looking straight ahead and keep both sides of the neck evenly long.
• Back or Spine Injury: Perform this pose only with the supervision of an experienced teacher or avoid it altogether.
• Low Blood Pressure
• Migraine
• Insomnia

• Back or Spine Injury. Perform this pose only with the supervision of an experienced teacher or avoid it altogether.
• Low Blood Pressure
• Migraine
• Diarrhea
• Headache
• Insomnia

• Lower-Back Problems: Avoid the full forward bend

• Back Injury or Discomfort: Do this pose with your knees bent and your feet on the floor, hipdistance apart; either bind the thighs parallel to each other with a strap (taking care not to position the heels too close to the buttocks) or support the bent knees on a bolster.
• Pregnancy

• Neck Injury
• Shoulder Injury

• Back Injury
• Carpal Tunnel Syndrome
• Headache
• Pregnancy

• High Blood Pressure
• Low Blood Pressure
• Migraine
• Insomnia
• Serious Low-Back Injury
• Serious Neck Injury

• Headache
• Insomnia
• Low Blood Pressure

• Lower-Back Injury
• Neck Injuries

• High Blood Pressure
• Heart Problems
• Shoulder Problems: Keep raised arms parallel (or slightly wider than parallel) to each other.
• Neck Problems: Keep head in a neutral position and do not look up at the hands.

• Diarrhea
• High Blood Pressure
• Neck Problems: Don't turn your head to look over the front hand; continue to look straight ahead with both sides of the neck lengthened evenly.

• High Blood Pressure

• Headache

• Insomnia

• Low Blood Pressure

• High Blood Pressure: Don't hold arms overhead for long time.

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