Many websites and books provide detailed instructions on how each pose is done; how to begin, where to place the foot and the hands, which muscles to contract or stretch, when to rotate the hip, how long should you hold a pose, what should be the breathing pattern, and so on.

For a beginner clear instructions are imperative. Some teachers give minimal instructions leaving you wondering if alignment was appropriate. Others may talk more, confusing at times, shortening the space to experience a pose to its fullest. It also depends on how the class is listed: in a beginners class you should hear more instruction; an intermediate class where you have been a regular, you may notice fewer instructions spaced with longer silences, allowing you to go deeper into the pose. Bottomline, teachers have different styles of teaching; it doesn’t hurt to try out classes with different instructors to find one that works for you.

If you are just starting to develop your practice and wondering where to begin, you are not alone. The basic components of āsana practice are:

• physical
• physiological
• psychological
• spiritual

Each component is briefly discussed below. Pick one component to experiment in your personal practice and notice how your practice unfolds.

āsana components

Physical

• organs of action  – arms and legs, head and neck, back, torso
• skeletal system – muscles, ligaments, bones and joints

Here, alignment plays a big part. Following step by step instructions when learning new poses is important. According to Patanjali, the word āsana, seat has to be steady and comfortable. However, āsana as poses, that open tight hips as in Kapotāsana, pigeon pose, or release tense neck muscles as in Greeva Sanchalan, neck rotations or strengthen biceps as in Santolāsana, Plank pose, are only to prepare for this steadiness and comfort to be able to sit in meditation for long periods of time.

For example, in Warrior 1, Virabhadrāsana Ékam, take the right leg back and place it a little wider than the distance of your hips. The taller you are greater the distance. But if you are nursing knee pain or injuries, the stance will be closer with lesser knee bend. Be mindful the knee is at a 90 degree angle-meaning the knee should not go over your toes.

Remember to steady the back foot with the outside of your foot firmly anchored to the mat activating the muscles in your feet, ankles, calves, and hamstrings. The angle of the foot inward or forward, is based on your flexibility and comfort.

Then, with your hands on your hips, rotate them to face forward. Engage your core and gluteal muscles to hold your hips in place. Raise your arms by rotating shoulders out, opening the chest and heart. Don’t push your stomach forward – this creates and arch in your back.

If you have back issues, this arch will aggravate the discomfort. You may notice a dull ache later in the day. Keep your spine elongated. This strengthens the muscles alongside the spine. It’s crucial to engage the abdominal muscles to support your lower back and then arch backwards.

Inhale allowing your spine to lengthen, exhale allow your shoulders to relax. Settle into the rhythm of your breath. Type of breath may be dirgha, deep or Ujjayi, victory or ocean breath. Rest your mind on your intention.

Physiological

• organ systems of digestion, respiratory, circulation, central nervous system

It helps to remember that each āsana has multiple benefits.

For example āsanas categorized as forward bends while providing the physical benefits of stretching the hamstrings and calves, improving circulation, lengthen the spine, etc., also improves digestion and eases symptoms of menopause, reduces fatigue, and relieves stress. Forward bends are considered cooling poses. Try a forward bend after an energizing practice and notice it’s cooling effects.

Backward bends are heating poses and being opposite of forward bends stretch the abdominal muscles. They strengthen the muscles that support the back and bring the spine back to its natural flexion improving one’s posture.

For example, Warrior 1, Virabhadrāsana Ékam, is a standing backbend where you need to have a steady base to assist in supporting the arch in the back. This promotes better breathing and refines the quality and capacity of your breath. Try a simple, supported backbend and notice how it gives your energy a boost.

Similarly, when you study other groups of āsana such as side bends, twists or inversions, you will find the benefits listed. However, don’t just read the list; practice the poses and discover first hand ‘how’ they promote healing in all organ systems so you can radiate health and well being.

Psychological

• emotional and mental (nervous system)

There are times we all walk into class feeling stressed looking for a way to return to a calm state of being. Your mind may be restless with your habitual family or work-related thoughts creating agitation and anger or sadness and depression.

One by-product of stress is physical tension. You hear people complain about neck and shoulder pain or back tension, because of stress. While these seem the common areas, yoga places stress in the hips and hamstrings, calf muscles and quadriceps, as these are bigger spaces in the body to store stress.

Let’s quickly look at what really happens during stress.

During stress, sympathetic nervous system is activated to set off the fight-or-flight responses preparing the body for intense physical activity. Stretching through yoga triggers the parasympathetic nervous system creating an opposite effect, i.e., relaxation response in the body. If tension is explained as a constriction of tissue, decreasing range of motion and creating soreness and discomfort, then, stretching is the lengthening and releasing of tissue, reducing and eliminating the tension. Hence, yoga poses to relieve stress target the areas that are holding the most tension.

Most people store tension in more than one place, which is why a well-rounded yoga routine targets major parts of the body. A class starting with effective warm ups, followed by an energizing Surya Namaskar, Sun salutations, a few invigorating standing and balance poses for strengthening is a great practice. This can be followed by seated forward bends, lying down twists, and finishing with inversions and relaxation in Śvāsana.

Attention to the breath can bring you to enjoy the āsana experience by allowing you to become aware of each movement and moment. In being present you have discovered unexplainable satisfaction of being on the mat that you will want that same feeling again and again. The relaxation response kicks in, calmness unfolds and emotional balance is somewhat restored.

Spiritual

• Yama, restraints, Niyama, observances
• pranayama
• meditation
• mudras – hand seals
• driśti – eye gaze
• japa – remembrance of Holy Name

Yet all this practice is superficial without addressing the actual mind-state. Most of this tension is coming from our minds; how our mind responds to the environment as well as to the types of thoughts we have. This is where relaxation in Śvāsana, corpse pose followed by breathing practices and meditation become vital. We must begin to bring the qualities of meditation into the yoga poses, so the poses become meditation in action.

Training the mind to become more aware in poses by noticing our thoughts and responses, gives us a choice as to whether we want to continue to enable the habituated types of thoughts and responses. Here, embarking on study of the five Yamas, restraints and five Niyamas, observances and applying them to āsana practice is the foundation of a successful Raja Yoga practice.

For example, in Warrior 1, Virabhadrāsana Ékam, applying the restraint, ahimsa, non-harming or observance, tapas, right effort, allows us to steer ourselves into being less competitive and more compassionate during pose practice. In another words, by fighting through the urge of how great we look in Warrior 1, we notice how much our bodies support us throughout the day and evoke a sense of gratitude. And having won the battle of will we transform into heroes – just in that moment.

Another practice is that of driśti which provides physical, mental, emotional and spiritual benefits.

For example, in Warrior 1, Virabhadrāsana Ékam, allow your eyes to rest on your fingertips and soften your gaze. Driśti enhances Pratyāhāra, sense withdrawal and redirects the senses and the mind inward. Then, begin the practice of Ujjayi breath, noticing the ocean-wave like sound lapping across the shore of your mind. Adding mental repetition of OM, can spiritualize āsana practice. Here, the yogis advice the practice of gratitude and surrender are gateways to pure joy, ānanda.

more practice tips

The instructors’ purpose is teach the student, you, correct and safe ways to do a pose and encourage experiencing it with ease. For this to happen, you must be present.

For example, in Warrior 1, Virabhadrāsana Ékam, instead of following your teachers instructions on autopilot, watch how your breath powers your movements. Next, observe how your body moves with the flow of breath making your āsana practice like a dance that even the greatest showman will dare to take a second look.

You can also notice the beginning, middle and end of your movement in one āsana with your intention leading the way. Watch how you initiate this āsana. Do you come into alignment the same way each time? Do you always start with the left and finish on the right in Surya Namaskāra? Do you inhale when your arms go upward and exhale as you bend forward?

As you settle in an āsana, are you aware that you are holding your breath? Are you restless to come out of the pose or too comfortable that you can stay there for 10 breaths? Maybe you are wondering how long you should be in a pose. It’s not the time in seconds or minutes that matters. The smoothness of your breath and ease in an āsana will determine the length of ‘time’ you can stay in it without crossing the edge into territory of pain.

Or do you catch yourself drifting off to the last vacation or to next week’s submission, completely bypassing the present moment. If this is the case, gently anchor the mind back to the breath as many times as it takes to experience the present.

Over the years, I set a daily intention based on the health of the body and mind at that given moment. There are days when I need to foster extra care to protect my knee or my tight lower back; or use an energizing breath like Ujjaiyi to combat lethargy, restlessness or perform more side bends and twists to regulate digestive issues. Remember each day the practice varies. Your body may be tired, mind stressed – which affects the day’s performance.

Be aware that coming out of an āsana is as important as going into it. Ease out of it with conscious awareness, taking your time. Do not to let the senses whisk you away into the external world too quickly. Instead, notice what has changed in your body.  Observe if you are energized and if your breath is free flowing. Watch if your thoughts are moving in slow motion. If they are, do not fast forward them to your to-do list. And just maybe, without your knowledge your lips may have begun to carve out a smile lifting your mood and sending up a surge of comfort and joy. If you pay close attention, there are so many lessons to learn through āsana practice.

finally….

If you noticed, the above discussion briefly targets how āsana components can be used in Warrior 1, Virabhadrāsana Ékam, only. If you have to remember these components – in all the poses – every time you step on the mat, imagine how many times you have to practice them so that the habit of observation and transformation can happen in an instant. This is perhaps the most important reason to cultivate a strong, disciplined Abhyāsa, practice.

If you are using āsana components to hone your practice each time you step on the mat, then, no peer throwing a judging glance can distract, no brand of tights can fit the stance of poise you have found at that moment and no teacher need to step up to entertain. Moreover, it will be impossible for the word boredom to arise from the depth of your yoga practice.

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“My studio is doing a special 2 hour yoga class for Yoga Day. Looking forward to practicing the poses.”

“Guess what? The YMCA is adding an outdoor yoga class this evening. And, the studio in my neighborhood is also hosting a lunch time yoga class along with some healthy snacks. I’m planning to go to both.”

“Did you hear Kathy’s gym is holding a four hour yoga class today? Can’t wait to sweat it out on the mat.”

What did you do this Yoga Day?

Origins

Sept 27th, 2014 was the day Mr. Narendra Modi, Prime Minister of India, proposed International Yoga Day at the United Nations General Assembly. A day dedicated to create awareness to the practice of yoga with an intention to spread peace and harmony across the globe. June 21st, 2015 marked the first celebration of this day and it is gaining popularity each year.

Over the years, many of us have been a part of yoga awareness seminars and workshops before a day was dedicated to yoga. June 21st being summer solstice, studios usually plan special classes surrounding Surya Namaskar, sun salutations or various ‘sun’ meditations.

A few times, a handful of fellow practitioners planned an outdoor practice of asana and meditation, followed by music around a camp fire, a healthy picnic, celebrating Mother Nature with gratitude. One year at the YMCA, we dedicated a whole day to yoga practices where students could walk in at their convenience and try variety of classes (asana, meditation, pranayama) offered within various levels (beginner, intermediate, senior, kids) by different instructors all the day long. Each year I have looked forward to these gatherings and am grateful to have enjoyed many a summer solstice celebration under the blue skies.

Yoga

It is surprising that the word yoga continues to be synonymous with asana, poses. While asana is an appetizer and has its wonderful, and a much needed place in yoga, this tells me that there is more work to be done to dispel that myth and educate the masses about the depths of yogic practices. Understanding ‘what is yoga‘ may be the place to begin.

Yoga is the embodiment of the eight fold path, Raja Yoga. Each of the eight steps help us work towards transforming our body, purifying the mind and consciously dwelling in the spirit. Once you have been initiated into Raja Yoga, it is up to you to begin your efforts to employ any means to cultivate the discipline for a regular practice. These steps awaken inner subtler parts of ourselves to become aware of our habituated patterns of behavior and thoughts in order to begin this transformation.

The key word here is “cultivate”. Discipline can be cultivated. Just like you have repeatedly trained yourself to perfection in certain negative habits, training in the opposite behaviors is also achievable. You must have a burning desire and indomitable will to achieve it. And, companionship with other ‘buddy’ practitioners is essential to build a network of support to sustain these practices.

So, if we proclaim that we are students of yoga, we certainly know it’s benefits. Then, our intention must be to spread the word about Raja Yoga – as to its practice and benefits. Each bringing a friend or family member join us to partake in the yoga day celebrations is a good start.

Intentions

In Samskritham, the word ‘yoga’ comes from the root- युज्, yuj, meaning “to join”, “to unite”, or “to attach”, “to harmonize”. It is empowering to know that we – as a collective can make a difference by practicing yoga together.

Imagine going to a neighborhood studio or gym to participate in various yoga practices with lofty intentions – starting with wanting to become healthy by alleviating aches and pains, to attaining peace and joy. Of course, we begin with baby steps to initiate transformation within ourselves and by extension, become a catalyst to bring peace and harmony to the world.

And, if we proclaim to be teachers of yoga, then our responsibility is much more. While it is a great beginning to take students through an enjoyable asana, pose practice followed by a restful relaxation in shavasana, corpse pose, we must also teach specific tools listed in the Yoga Sutras that have clearly proven their efficacy in creating a transformational practice.

For example Y.S. 1:33-34 gives us a fantastic tool called Pratipaksha Bhavanam, the yogic practice of opposites. Here, one begins to consciously understand the presence of duality and becomes empowered to look at life through the lens of healthy, positive opposites. In fact, each of the eight steps of Raja Yoga is a technique in itself. How amazing is that!

As a yoga teacher, it is exciting when new students walk in, as I get a chance to introduce them to this life changing practice. Each time a handful of students who practice regularly ask questions about how to deepen their yoga, it is a pleasure to lay out the next stages of this glorious practice and support them as they make their way navigating each new territory.

Each of us who have had good teachers know how important it is to say encouraging words at the outset, to demonstrate the correct techniques, and to follow through with our own practices. Most importantly it gives us, teachers, an opportunity to practice sharing the joyful seriousness of yoga practices as egoless actions in the spirit of service, and at the same time, reminding ourselves to be eternal students.

Yoga Day, 2018

Instead of sitting within the four walls and complaining that the world we live in is becoming more corrupt- ask how can we – each one of us contribute to steer it in the positive direction. Transformation starts within each of us first. One can only change the person in the mirror.

Here are some questions we can ask ourselves frequently in order to initiate and sustain a wholesome transformation. For example, do I practice asana with competition? Did I learn a breathing technique that helps me calm my anger and cultivate compassion? Or did I learn a meditation technique that supports my daily activities – at work and at home?

Yes, transformation is a slow process – it takes patience, perseverance and practice. Industrial revolution did not happen because people sat on their front porches, playing their ukulele after a scorching day of cotton picking. Electronic and Computer revolution did not happen because people spent their evenings watching movies at the neighborhood drive-in. Then again, in spite of ukulele and drive-ins, we are reaping the benefits of these revolutions now.

In this age of internet addiction, even yoga mat creators and yoga tights designers spend laborious hours in the processes of designing and have been extremely successful in marketing them to you, the customer – that the whole experience of yoga is a fancy outfit and a designer yoga mat with its various accessories of non-skid gloves, socks, etc. But where is the transformational philosophy?

As much as I enjoy a new yoga mat, cultivating the restraint of ahimsa, non-harming in action, speech and thought has been exciting as well as an exhausting practice. For example, becoming aware of my tone of voice in the spirit of ahimsa, to convey the right message has been the hardest. I wouldn’t have it any other way.

Likewise, learning the ethics of Yama and Niyama so that the values remain at the forefront while discussing controversial issues or when gossiping; or understanding that the effect of pranayama in movement and it’s calming effects on the mind, can deepen the practice of yoga.

And, training the senses in Pratyahara to help us withdraw the mind from temptation, redirect it inward and attach it to a higher purpose in Dhyana, meditation will bring us closer to the true meaning of yoga – perfect peace  and spiritual union.

It is hard work but persistence pays. Find a teacher who can introduce you to the philosophy of Raja Yoga. You will not regret it. Together, let’s help spread the word that Asana, pose practice is only the beginning – this is the message for this year’s yoga day.

Happy Yoga Day!

Just hearing the words gulob jamoon, a delicious dessert from India, could make one salivate. And if this means you have one foot out the door to the nearest Indian restaunt for an all-you-can-eat buffet, I don’t blame you. This dessert, as popular as it is, can be a cause for sorrow which we happened to discover this past year during yoga teacher training.

In April of 2016, I was talking to my teacher, Dr. Butera, about referring someone to YogaLife Institute for teacher training when he suggested that I do it in NJ. I was surprised, hesitant, unsure of how this would work out. I was aware he had helped other teachers begin their own teacher training programs. He proposed a few ideas on how I could collaborate with him, allowing the students to do a few required classes in PA and the rest with me in NJ.  I read through the requirements for the 250-hour teacher training that he had sent to help with the decision so the training could begin as soon as possible.

And it did.

We gathered first Monday after Labor day, 2016 to begin the year-long training to learn how to teach yoga. The first month was filled with questions about the curriculum, books required, essays to write, classes to attend – it all seemed daunting. As we took in each class, the lesson handouts appeared to fulfill the teaching prompts. And the questions that surfaced during the class fueled intense study and preparations for the following class.

What I can’t tell you is how gulob jamoon became the go-to example in this twelve-month training. We began with the study of Raja Yoga, the eight -fold path. And right off the bat, gulob jamoon appeared to fit right in as we studied the ten ethics of Yama and Niyama, the first two limbs. Ah, you have to join the teacher training to get the details on how we applied them to this dessert!

Each time we foccused on yoga philosophy, somehow it circled around to this dessert and all its ingredients and qualities. Studying philosophy required full attention to go beyond the literary meaning and comprehend its deeper essence and practical application. Certain topics led to difficult discussions provoking unsettling thoughts. We were glad gulob jamoon interjected itself at the right moments and brought lightheartedness to the fray without losing the seriousness of the message. In time, we came to realize that it symbolically represented various parts of the philosophy such as kama, desire, ahimsa, non-harming, aparigraha, non-hoarding, raga-dvesha, attachment/aversion, avidya, ignorance, asmita, ego/will power, etc., that were being addressed in the study.

Towards the end of the training we thought we had learnt a lot; the knowledge about the body through asana and nutrition, about the breath through pranayama, about the senses through pratyahara, about the mind through dharana, jnana yoga, and more – only to find that there is much more to learn as the past twelve months had just opened the door to the ocean of knowledge. In essence, we understood that just knowing the attributes of gulob jamoon, effects of its taste on the body and mind, etc., is not enough; especially if we continued to be a slave to our habit of eating it inspite of having the knowledge of its detrimental effects. Here is where we acknowledged that the tools of Raja Yoga can train the mind to release itself from its many habitual shackles.

We also understood – while bookish knowledge and intellectual gymnastics have their place in the scope of learning, practical application of the knowledge is critical in making progress in yoga and spiritual study. Besides getting a certificate of completion, the idea was to become aware that by using the yogic tools the body can learn to heal and purify itself, and help train the mind to police itself. And if – by bringing the mind repeatedly back to such an example meant we were motivated to use the tools of Raja Yoga in our daily practice, then –  gulob jamoon served it’s purpose well.

The sun showered its blessings on graduation day. We sat on our yoga mats, encircling an ancient lamp adorned with red roses (brought by Chetna): students and families passed around the “talking block” (decorated by Deepti) so each one could share their ups and downs, and compromises the families had to make to support their journeys. Amidst laughter and tears, we rejoiced a successful completion – rather a great beginning to a yogic way of living and learning.

Finally, having dangled this carrot (rather dessert) for twelve long months, it was demanded that this dessert be the dessert of choice for the graduation luncheon, along with an assortment of savory dishes (made by Manjula and others). Seated with our families around the table, we enjoyed a potluck of delicasies. Sharing various stories of how gulob jamun made its way into the yoga teacher training lessons, we took the first bite of this delicious brown ball (made by Kalyani) letting its sweetness trickle down to the soul of our being.

Warnings of yogic discipline playing in our minds at this very moment? (some of us ignored it and went for seconds). That this delectable dessert found its way into yoga teacher training and then into our mouths to mark its final chapter was completely acceptable at that moment of celebration. Here is hoping the lessons learned in the practical application of the yoga philosophy using gulob jamoon will have its lasting effects!

September 2016 through August 2017 was a year committed to serious yoga study with a group of students who showed grit and grace in their work and their attitude. It was an honor to study with them and a pleasure to be a part of this Satsang, spiritual companionship. Much gratitude!

Thanks to Dr. Bob Butera for this opportunity to mentor these dedicated students and another chance to study Raja Yoga.

Smiling faces of the 250-Hour Yoga Teacher Graduates after successfully completing the teachings of gulob jamoon.

“Since my illness, I’m not able to get down to the floor to do my Surya Namaskar practice. When you come to India next week can you show me yoga poses to get back to my previous level of fitness?” This was my mother’s query approximately 10 years ago. This gave me an opportunity to explore asanas in a chair in preparation for the trip. I discovered that many asanas could be performed using a chair – seated and standing including Surya Namaskar.  Now, chair yoga has its own certification requirements!

Chair as a Yoga Prop

Back then, Iyengar yoga had already popularized the use of chairs and other props in creative ways allowing a student to learn alignment correctly and go deeper into poses safely. Chair is considered a prop in yoga-asana practice.

Using props during yoga–asana practice is becoming necessary for alignment and safe transitions as the students are coming into class with poor flexibility, injuries or stiff joints. Some, unable to bend but push to stay in certain poses for longer, may be compromising their safety and setting themselves up for injuries. And those who are older and/or recovering from surgery or illnesses feel depressed that they can’t go back to their exercise routines especially if they were active before their illness. Here, props can help.

Of course, the ego will not allow the use of yoga props at first. Try considering a prop as a supportive companion; it provides a way to ease into yoga–asana or exercising –again. You can always discontinue their use once the body regains its health and you are able to come into the asana with steadiness and comfort.

Chair Yoga

Chair yoga is becoming increasingly popular and has found its way into senior citizen centers and skilled nursing facilities. It is also safe to practice chair yoga during pregnancy. A complete yoga class starting with warm-ups, strengthening asanas, poses, and cool down can be designed using a chair as a prop. The class may end with breathing practices and short meditation making it a fulfilling practice.

Surya Namaskar, salutations to the sun using a chair is an invigorating practice even if it did not originate in the Himalayas. A valid question – can Sun Salutations really be performed using a chair? Absolutely!

Chair Surya Namaskar 

Thanks to the internet you may already be aware of different versions of Surya Namaskar that are being performed using a chair. But finding one that mimicked the traditional sun salutation with mantras was difficult. With a few modifications and test practices, the following two sets were born that have proved to be effective with family and friends alike.

Here are two versions of Surya Namaskar with twelve asanas and manthras using a chair. Please try them out on yourself, your family or friends and let me know if they were beneficial.

Seated-Chair Surya Namaskar

This is a version you can use if you feel weak following an illness or surgery, have poor balance and are not ready to be on your feet.

The names of asanas and corresponding manthras are tabled below.

1. Roll out your yoga mat. Find a comfortable chair and place it on the mat.
2. Sit towards the center of the chair, placing your feet firmly on the mat. Use blocks under your feet if your are not able to place them flat on the mat.
3. Use the Divine Light Prayer by Swami Sivananda Radha to set an intention for your practice.
4. Watch the following video to familiarize yourself with the names of asanas.

Then, follow the video, begin the practice of Surya Namaskar seated in your chair. Start with one or two rounds. Assess your body and breath before adding more rounds.

Of course the ego can make things difficult by saying “this is not the real Surya Namaskar “, trying to dissuade you from adopting this modified version of the traditional one. The idea is to awaken your will (Tapas) to bring movement back and honor the body through Ahimsa, non-harming. This is only a start. The body and mind will tell you when you are ready to resume original practices safely.

The breathing requirements in chair sun salutations are simple. Inhale as you lift your arms up and when you come up opening your chest. Exhale as you fold forward and your chest narrows. You may make the movements slower and breathe more often – especially if you feel like you are running out of breath. It is, however, best to learn from an experienced yoga instructor who can add transition poses or make modifications appropriate for you.

Once you have memorized the names of the asanas and the sequence, you can add reverence to the practice with the Japa  mantras. 

Here is a video of the seated version of Surya Namaskar with manthras.

Standing-Chair Surya Namaskar

When you are stronger, able to stand for longer periods of time and perform alternating bending and twisting movements without losing your balance, then try the Standing-Chair Surya Namaskar. 

Here is a table with the names of asanas and corresponding manthras.

NOTE: One hand can always hold the chair if necessary.

1. Place the chair at the top of the mat for this Surya Namaskar. You will avoid slipping and it will give you enough space to move your feet backward during the practice.
2. Watch the following video of Standing–Chair Surya Namaskar to learn the names of the asanas and the movements in this version.

Then, following along with the video, begin your practice. Remember you can always remain reaching distance from the chair so you can hold onto it whenever you need to, even if the video doesn’t show it.

Again, once you have memorized the names of the asanas and the sequence, you can add reverence to the practice with the Japa mantras.

NOTE: In this version, additional movements are seen in the video but not clearly designated as poses. For example #11, you will walk forward first and then come into raised hand  pose # 2. These movements help you to safely transition into the poses in the sequence. The idea was to keep the number of asanas to twelve so that the traditional Japa Manthras may be adapted into the sequence.

Here is a video of the Standing–Chair Surya Namaskar with manthras.

Other Asanas

If after following a recent health crisis, you began your practice with seated sun salutations and have graduated to a standing version, you are on your way to regaining your health. Congratulations on your commitment to your practice.

There are other asanas, poses that can be done using a chair – seated and standing, that are effective in strengthening and lengthening the muscles. You can explore other resources – books, online videos or DVD’s to develop a routine – especially if you need it only for a short period of time. Of course, finding a yoga instructor to guide you safely through chair yoga and take you to next level of practice is the best.

I can’t tell you how pleased and grateful my mother was that she could actually do the Surya Namaskar and many other asanas in a chair and quickly worked her way back to her old fitness routine. And each time she had a health setback (which we all will probably succumb to due to aging, disease or injuries) she went back to using the chair to safely modify her exercise routines. In fact, we made a few video recordings last summer during her visit to New Jersey to help her remember the movements and alignment. I’m delighted to see her continue to use these asanas safely to keep up her fitness level as she ages. It is giving her the chance to be active and freedom participate in many religious and social activities of her liking.

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Many of us live most of our lives in suburban homes or apartments where our eyes barely see nature’s green. Our ears are accustomed to reacting to honking or announcements as we spend long hours in cars or riding the trains. Often our noses catch the whiff of spice coming from the kitchen or a nearby coffee shop, but has not had the pleasure of smelling the rain. Our fingers are busy touching the keys as we use an array of electronic devices to work from home or office, forgetting what the touch of grass feels like. You get the idea. We spend most of our time indoors surrounded by things that our senses have forgotten the existence of Mother Nature. Even our yoga-asana practice is mostly indoors in climate-controlled studios.

One of yoga’s many allures is – it can be practiced anywhere. Practicing in nature enhances our practice in an entirely different way than in a room with four walls. Practicing outside the security of a studio environment for the first time can make you feel somewhat self-conscious. Try stepping outside your comfort zone and allow yourself to practice in a whole new way to see what happens. Having had the sky as the ceiling, trees for walls and grass for a floor, today’s was a practice out of this world.

On June 21st, summer solstice, a perfect sunny day, we decided to take our mats, blankets and blocks outside to perform our practice under the sun’s watchful eyes. I’m certain that each of us found that being in nature increased our energy, internal focus, and enhanced relaxation for a very rewarding yoga-asana practice.

Senses

Although Pratyahara, in Raja Yoga means training the senses so they can turn inward for meditation, today’s instruction began by letting the senses wake up and connect to the outside with an attitude of reverence and awe.

We were aware of the gentle breeze that carried the scents of Mother Earth as we took in full, deep breaths. Research says that fresh air intensifies breath awareness while practicing in nature and activates parts of the brain that make us more present. With fresh oxygen flowing through each of us, it is safe to say our minds started to clear and enhanced our practice.

Listening to the sounds of the breeze through the trees and the songs of the birds was invigorating. The sounds of intrusions like the lawnmower, cars or planes flying overhead were not bothersome at all. It was as if they didn’t exist. Although we alternatively heard the birds chirping and the roar of the lawnmower or the plane overhead, we were able to synchronize our heartbeats to the flow of our breath as we moved gracefully through sun salutation.

Our eyes captured the movement of clouds across the bluest sky each time we raised our arms upward. We folded forward to touch our toes dropping our heads below our hearts in an attempt to surrender our egos just for a moment. My eyes caught the slightest movement in Trikonasana, triangle pose, to find a couple of ants crawling on one side of the mat only to exit on the other.

Turning your senses outward to tune into nature’s abundance during yoga-asana practice, will not drain the senses as it would during other daily activities. During yoga-asana in nature, if you take pleasure in knowing and respecting the role your senses play in this world, you are preparing to turn them inward with complete acceptance during Shavasana, your final relaxation. As we become comfortable in processing these sensory experiences, it transforms into a gratifying experience that shuts off the list-making part of our brain and allows our mind to rest in the present.

Grounding

The practice of Surya Namaskar, sun salutations and other yoga-asanas under actual sun rays has the power to transform a stagnant routine into a heightened experience.

The touch of the earth under our feet and hands was grounding and empowering. The slight unevenness of the grassy surface prompted our muscles to grasp more firmly in order to steady the body and breath. The unevenness spontaneously engages the core to make us rooted in Trikonasana, Triangle, or Virabhadrasana, Warrior 2 – although there is a tendency of forgetfulness when it comes to engaging them. Despite the unleveled earth, our stance stabilized, helping us find the grounding we needed in our practice.

Balance

Everyone agreed that practice of yoga-asana, especially outside is not complete without Vrikshasana, tree pose. To begin with, balance poses can be formidable for many. And trying to balance on an uneven surface can be even more challenging. However, today’s tree pose was not a practice of competition.

Standing in Vrikshasana next to a sixty year old maple tree can be a humbling experience. It was not about showing off how well we stood motionless on one leg. Just has the aged maple stands rooted in rain or shine, it would serve us to remember that our ability to stay rooted in our daily yoga-asana practice can make the transition from adulthood to old age as smooth as possible.

Rest

Fish pose,  Matsyasana, is a must especially under the sky. Craning our neck backward to rest on the crown of our head can be challenging. But we did get into the final position where our eyes had a chance to capture the world upside down giving the mind a different perspective.

What a view! I like to focus on something closer first and then extend my gaze outward or upward to the tops of the gigantic maple tree while admiring the vast blue expanse. This steady gaze always brings such calmness to my mind and body.

If you haven’t done this in many years, drop everything and do it – now. Keep your eyes open and appreciate what the world looks like upside down. Looking at the world upside down can bring you to a deeper understanding of change – to become aware that – this too shall pass. It helps to cultivate patience and compassion towards ourselves and others, especially if you are battling emotional demons or mending relationships.

Finally, we settled in Shavasana, Corpse Pose. The body was ready to shut down. Our eyes closed savoring a quick snapshot of the infinite vastness. The mind was guided to anchor to the breath – inhaling without future expectations, holding to notice the present, even if it was fleeting, and exhaling the past without any regrets – words of the wise. Although the senses were actively engaged in an outward practice earlier, they did not resist to turn inward. If I may speak for everyone, we enjoyed a well-deserved rest. We were fanned by a gentle breeze for a refreshing slumber. We were sung to a restful sleep by the birds.

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Thank you all for sharing this wonderful, uplifting yoga-asana practice to welcome the first day of summer. Hope this blog captured everyone’s experience of what it was like to practice yoga-asana with nature’s best. If it did not, please share the experience in your own words in the comments section so the readers can get a better sense.

Happy Summer!

A soft voice floated upon my ears. “Please don’t get up; (pause) not just yet. Continue to breathe and let the earth hold your body.” Without hesitation I settled right back on the yoga mat breathing deeply. The melodious flute blending with the pitter-patter of the raindrops on the roof soothed my being. No cares at this moment, none at all. This was my Shavasana, today.

In yoga-asana practice, understanding the importance of Corpse Pose, शवासन, Shavasana, is essential. What does Shavasana mean to you? Do you feel the need to hurry out of class, skipping this final pose? Your excuses – chores, deadlines or a wailing toddler? No matter what the excuse, Shavasana is for you.

Etymology

Often the word Shavasana is mistaken to mean relaxation. It is actually a posture in which one trains the body and the mind to relax.

In Samskritham the word Shava (शव) means “corpse” and Āsana (आसन) means “posture”. Some yogic texts refer to it as मृताशन, Mrutasana, dead man’s pose, describing it as – “lying full length on the back and still like a corpse.”

Shavasana as asana

Try keeping your body still – meaning no movement, without tension but in full awareness and complete relaxation. It is harder to do than describe it for a blog.

Go ahead – roll out your yoga mat.

Lie on your back with the legs spread towards the edge of your yoga mat. Begin to scan your body for muscle tension starting from the tips of your toes, slowly working your way up to the top of the head. Stop at the parts of your body that hold tension – like your lower back and hips, or neck and shoulders. Inhale – tense these muscles; exhale and consciously release. Repeat a few times. Don’t forget to relax your jaw, cheeks, forehead as some of us hold tension here.

When you are done scanning the body, let your hands relax to the sides with palms facing up in a yogic hand-seal –  पुष्पपुट मुद्रा, Pushpaputa Mudra, (palms open and receiving) or in आदि मुद्रा, Aadi Mudra. (Aadi Mudra – Fold the thumb at the base of the little finger and bend the remaining fingers over the thumb forming a fist. Then place this hand-seal facing downwards on the floor/mat besides you.)

Comfort is crucial in this asana; slightest discomfort can be endlessly bothersome. You may try variations – like keeping the knees bent to support a tight lower back. Or use other props – blocks under the feet/knees and a blanket under the hip/lower back to increase comfort. There is a tendency to point the chin upwards crunching the neck. A blanket – flat or rolled up under the head will support the neck and relax the jaw. Now, you are settled in the posture of Shavasana.

With your eyes are closed, slowly deepen the breath using dirgha, long breath. Be aware of the chest and abdomen rising and falling with each breath. Merge into the rhythm of the breath, gradually relinquishing the control of the breath, mind, and the body to the earth for the duration of the asana. 

Ideally 20 minutes is recommended. This may not be the case: 6-8 mins in a one hour class at gyms or 8-10 mins at studios seem like the best options. Accepted rule of thumb: stay until the heart rate and breath return to a resting rhythm – which may be different for each person.

Release Shavasana by slowly deepening the breath, gently flexing your fingers and toes. Exhale – bring the knees to your chest and roll over to one side. Pause here in fetal pose, Garbhasana, before sitting up.

Shavasana as Tapas

One of the meanings of the word Tapas is effort. It is categorized under ‘Niyama, Observances’ in the second limb of Raja Yoga.  How often have you had the urge to disregard Shavasana, roll up your mat and rush out of class? Yes, it takes effort to stay, more to keep the body still and a lot more effort to silence the mind.

This effort, Tapas, when activated coaxes you to stay, trains you to stop all activity and promises you a gift of relaxation. Adequate relaxation is necessary for healthy functioning of the mind and body, clarity of thought, judgment and decision- making.  Next time you’re ready to run out, stop and take a few minutes to quiet your mind in Shavasana. Without it, you’re doing your body a great disservice.

Think that Shavasana is equally important to your body and mind as any vinyasa practice. Activate your Tapas, effort. Please stay, enjoy the stillness and reap the benefits of this relaxing pose. With practice your effortful attempts (Tapas) to participate will slowly transform into effortless effort – not just to stay but to consciously realize the benefits of relaxation. Soon, without Shavasana your practice will feel incomplete.

Shavasana as Pratyahara

Pratyahara is the fifth limb of Raja Yoga that deals with training the senses. The senses constantly operate to keep you connected to the outside world. Throughout the class, the senses have to be attentive to the instructions of the teacher guiding you through the poses. When you pause to find your silence after moving into the pose, you are instructed to withdraw the senses inward and observe its effects. Practice of Shavasana gives your body extended time to turn inwards and process what just happened during your asana practice and prepares you for the outside world. Along with teaching the body to relax it also trains the mind to perform daily activities with equanimity.

In Shavasana, breath is a tool used to train the mind to be present. And to be present begins by training the senses to turn inward to become aware of the movement of your thoughts. Each time your senses and mind tune outward, gently direct them back inward, to the breath without judgment. This is your effort to induce Pratyahara.

After Shavasana, as your senses connect back to the outside allow yourself to be somewhat detached by not jumping back into the world of chatter. There may be days when you choose to leave the class in silence – to let the serenity of Shavasana infuse your footsteps leading to the car, linger on the drive back home and flow into your daily activities. Initially, it may be awkward or hard to let go of small talk after class, but notice how quickly you deplete your renewed energy by engaging in idle chatter immediately after Shavasana.

In a state of sensory withdrawal, it becomes easier to be aware of the breath and observe the activity of your mind. Here, Shavasana provides the space to begin the practice of Pratyahara, preparing you for deeper meditative practices.

Shavasana as Vairagya

The word Vairagya means detachment, to let go – not just physically, but also the mental attitude of attachment and possessiveness. Ignoring the importance of Shavasana, many think of it as simply taking a break after a vigorous asana practice.

Rest is important. It allows the body to let go of fatigue, and helps assimilate the energy generated through movement in yoga–asana.

But, to renew vitality of body and mind we have to detach from that which is not benefiting us now – in this moment. Then, it becomes important to ‘let go of the unnecessary, non-essentials’ in our lives – the stress, judgement and busy mental chatter.

In Shavasana, tell your mind to follow the inhales and exhales. Here, your effort to anchor the mind and steady the breath should not be too tense (I am trying hard but my body is not relaxing) or not too lax (I can’t stop thinking, let’s see if my body relaxes anyway). Still, try using long gentle breaths. Notice the body settling down. Gradually, let go of any specific breathing technique you may be using and allow the breath to move through its natural rhythm. This in turn slows down the turnings of your thought.

As the breath finds its way through the unrestricted channels of the relaxed body, visualize the mind unwinding itself out of the spirals of inflexible thought. When there is unobstructed flow of  breath, the mind is able to operate free from habituated attachments. Detachment then is about shedding the constraints of old ideas, fixed habits, and unyielding emotions, so that we can see with clarity, forgive easily and live fully.

Shavasana Benefits

There are many; along with the ones listed above, a few additional benefits are:

• a decrease in heart rate and respiration rate
• a decrease in blood pressure
• a decrease in muscle tension
• a reduction in anxiety and stress
• an increase in energy levels
• an increase in focus and productivity

In addition, children love Shavasana. Although nap time or bedtime may be a chore, Shavasana is a frequent request at the Sunday school with kids and teenagers alike. When my six year old was asked to lie down in Shavasana in a kid’s yoga class, she could not lay still. There was always an itch or two that needed to be scratched, a neighbor’s mat that needed her assistance or the crack on the ceiling that warranted her attention. She wasn’t the only one – all her wiggly peers were alike. The teacher placed beanie babies on their bellies and asked them to watch these fuzzy animals move up and down to the rhythm of their breath. This movement was mesmerizing enough to lull them into a power nap.

I read somewhere that yogis believe that conscious, purposeful relaxation gives maximum amount of renewed strength in minimum amount of time. In other words, a ‘super’ power nap. After working your muscles hard for an hour or more, Shavasana allows the body a chance to regroup and reset itself.  When you are gently guided to awaken, you will feel refreshed and renewed, energized and peaceful.

Finally

Although, it’s just a matter of relaxing your body, the demands of the day can be taxing for anyone. Your thoughts can yo-yo between what’s for dinner to submission deadlines. Or you may just fall asleep. This isn’t unusual as disconnected thought is one of several obstacles to truly appreciating the benefits of Shavasana. Be assured – Shavasana is one of the most difficult poses to master.

Yoga instructors insist that Shavasana is a vital part of any asana or vinyasa class. So, please stay but remember to respect your fellow yogi-corpses. Nothing is more disturbing than the end of class scrambling during this essential quiet time. Shavasana, corpse pose, is a metaphor for ‘dying’ and then coming back to life.

“In Shavasana, we relax completely, sustained by silence. In this expansive peace we open ourselves to the transcendent, slowly merging with timelessness.” BKS Iyengar

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Saraswati, Satyananda. Swami. 1966, 1999. Asana, Pranayama, Mudra, Bandha. Bihar School of Yoga, Munger, India.

Muktibodhananda, Swami. 1993. Hatha Yoga Pradipika. Yoga Publications Trust, Munger, Bihar, India.

Thinking back to the beginnings of my pranayama feels like a different lifetime. It is interesting how the body and mind can be harnessed once you commit to this training. Now, a day of missed practice feels unbalanced; more than one day feels like I can’t breathe. Not in the literal sense of course. My emotions are triggered easily and mind becomes susceptible to agitation. I have come to rely on these practices, especially now – during menopausal roller coaster. Seated pranayama followed by meditation techniques prepares me for the day where I hope to juggle between Dr Jekyll and Ms Hyde with dignity.

Pranayama is the fourth limb on the eight-fold path of Raja yoga. Daily yoga-breathing practices, called Pranayama Nithya Abhyasa,  प्राणायाम नित्य-अभ्यास or just Pranayama, is essential for everyone for general health. Although some of the practices listed here may be performed anytime of the day, others like Kapalabhati, must be done at set times as a seated discipline. There are a few other pranayama techniques that are not mentioned here.

Of course, preparation for pranayama is the essential first step. Then proceed to familiarize yourself with the sequences listed below.

Pranayama Sequences

A few basic pranayama practice sets are presented – certainly not limited to the following:

Set 1

1. दीर्घ प्राणायाम, Dirgha Pranayama (Three-Part Breathing) – Detailed instructions are provided in this link.
2. Focus on expanding and contracting of the three parts – diaphragm or upper belly, ribcage or chest, and the space below the shoulder bone, clavicle.
3. Allow the breath to become smooth (which takes time – weeks or months) by just watching the breath.
4. To finish: as you inhale silently chant ‘So’ & as you exhale silently chant ‘Hum’.
5. So Hum means ‘I am Eternal’ – stay in this meditation for several minutes.
6. When you are finished slowly open your eyes starting with a downward gaze and gradually bring the rest of the world into your vision.
7. Do your best to take the positive effects of this practice into your daily activities.

Set 2

1. Start with Set 1. Add Set 2 – explained below.
2. समा वृत्ती प्राणायाम, Sama Vritti Pranayama (Equal Breathing) is an extension of the Dirgha breath. This breath may be practiced as a part of Set 2 or separately.
3. Once you become comfortable with Dirgha Pranayama, focus on making both inhales and exhales the same count.  For example, if you inhale to a count of 6 (OM1, OM2, OM3 and so on), exhale to the same count; i.e., equalizing the breath.
4. Keep you attention on the count and not on the three parts as in Dirgha Pranayama.
5. Finish using steps 4-7 from Set 1.

Set 3

1. Begin with Set 1 and 2. Add Set 3 only if you are comfortable with the technique.
2. नाडी शोधन प्राणायाम, Nadi Shodhana is called Alternate-Nostril Breath.
3. Detailed instructions are provided in this link. 
4. This breath may be practiced as a part of this set or separately.
5. Keep the breath smooth and gentle to balance both hemispheres of the brain and soothe the nervous system.
6. Pause and feel the emotional, mental, and spiritual effects of this breath.
7. Finish using steps 4-7 from Set 1.

Set 4

1. Start with Set 1. Continue with Sets 2 and 3 if you have added them to your practice. Add Set 4 only when you are ready.
2. Although उज्जायी, Ujjaiyi Pranayama (Ocean-Sounding or Victory Breath) is relatively easy, its best to learn the technique from an instructor.
3. Detailed instructions are provided in this link. 
4. Ujjaiyi breathing should be practiced separately at first and then added the practice sequence.
5. In Ujjaiyi, keep the breath fluid and rhythmic; avoid straining or forcing the breath. This helps to calm and quiet the fluctuations of the mind.
6. Pause and feel the harmonizing effects of Ujjayi. Scan for any new sensations and emotions. Discuss them with your instructor if necessary.
7. Finish using steps 4-7 from Set 1.

Set 5

1. Begin with Set 1, 2 and 3. Set 5 is added only after mastery.
2. Kapalabhati, कपालभाती (Skull-Shining Breath): This practice must be learned from an instructor.
3. Detailed instructions are provided in this link.
4. This breath must be learned separately. Then, follow your teacher’s advice on when to add it on as a part of regular practice.
5. Contraindications are important here. Don’t begin the practice Kapalabhati if you have uncontrolled high blood pressure, glaucoma, hernia, or abdominal discomfort; recent surgery, or are pregnant.
6. Pause and feel the effects of Kapalabhati. Scan for energizing sensations such as heat, tingling, lightness, expansion, or enhanced awareness. Discuss them with your instructor if necessary.
7. Finish using steps 4-7 from Set 1.

Cautions For Pranayama

Cautions for each of the breathing techniques are in the links provided above. A few additional considerations:

Fatigue can hinder the practice of pranayama, while a good night’s sleep can enhance your morning practice.

If you suffer from diabetes, heart conditions, epilepsy, or vertigo, please consult your doctor before you begin Kapalabhati.

Smoking will nullify the effect of pranayama.

Any time you become anxious, angry, emotional or uncomfortable during pranayama practice, please stop. Transition to ‘normal’ breathing and relax in Shavasana, corpse pose or in crocodile pose, Makarasana. Consult with your teacher immediately.

Practicing with conflict or heightened emotions can compromise the benefits of pranayama.

Do not strain or be in a hurry during practice. Pranayama should be a refreshing experience.

Breath Observations

Your breathing should not be jerky or hasty. The process of breathing in and out should be smooth, soft except in Kapalabhati.

Always breathe through nose unless advised otherwise.

Holding the breath is not recommended for a beginner. Once you have prepared the body through asanas and enhanced the capacity of the breath with daily pranayama practice, then, Kumbhaka, retention and suspension maybe introduced by an experienced teacher.

The correct way to breathe is to first lengthen the breath by strengthening the muscles of the diaphragm and lungs using deep yogic breath, Dirgha Pranayama. Here, the lungs will be trained to expand to full capacity. This breath can be mastered through diligent practice.

Choosing the ‘right set’ 

Pranayama should be done with great care, awareness and reverence. Once you complete your pranayama preparation, plan a disciplined routine using the guidelines in the sets listed above.

If you are just starting out, Set 1 is definitely where you will begin. Since sets 1-3 are considered as cooling and harmonious breaths, you can easily add up to Set 3. Decision to add on Sets 4 (Ujjaiyi) and Set 5 (Kapalabhati) must be made with your yoga teacher.

Each time you add a new set, the time required for seated pranayama practice is lengthened. If 15 or 30 minutes is the time you have available, then choose the sets accordingly.

Most importantly, allow your teacher to observe your practice so she can catch inappropriate breath patterns, facial tics or unnecessary body movements before they become faulty habits.

Be assured that Pranayama will improve your concentration, and revitalise your body and mind. Once you start, stay disciplined but enjoy the journey. Over time you will begin to notice the benefits of pranayama.

Here is a promise – each pranayama practice will leave you wanting more.

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Rama, Swami; Ballentine, Rudolf, M.D.; Hymes, Alan, M.D.1998. Science of Breath – A Practical Guide. Himalayan International Institute of Yoga Science and Philosophy, Honesdale, PA.

Sivananda, Swami; Science of Pranayama.1935. Divine Life Society Publication, Uttar Pradesh, India. Download a copy at http://www.dlshq.org/download/pranayama.pdf