What is Forrest yoga

by Tirtha Acharya | Oct 20, 2021 | Yoga

What is Forrest yoga?

When most of us had heard about forest yoga, like snow yoga done in snow, goat yoga done with goats we may have thought forest yoga is something we do in the forest. However, it is not the case it is called Forrest yoga because it was invented by Ana T. Forrest. The technique was invented by Ana in year 1982 and is one of most popular form of yoga since then.

Thousands of years ago yoga came into existence. From its creation time and ages have come a long way. Also, in those periods some masters and gurus have either modified yoga for better efficiency or even introduced some new forms.

Ana forrest used Sivananda yoga, Iyengar yoga and ashtanga yoga to derive a new form what we know now today as Forrest yoga.

The four pillars of forrest yoga are:

Breath
Strength
Integrity
Spirit

Breath is for the air element of the body. Breath connects air with the body. Strength is the in durance and power within the body. Integrity watches the emotional part of the body and spirit is the pillar of freedom of mind and soul.

Forrest yoga is inspired by and is similar to many other forms of yoga. So, many of the moves of Forrest yoga may seem similar to others.

Some of the basic moves of Forrest yoga are:

Deep breathing

Deep breathing is most common as well as important move in most yoga forms. To do this one need to take a deep breath filling your belly then slowly releasing the air. The technique is done while resting in a comfortable position.

Ujjayi Breathing

Ujjayi breathing is done by first sitting in a comfortable position. Then one must close the mouth and constrict the throat to make rushing sound similar to snoring sound.

Expanding Ribs

Another move of Forrest yoga is expanding ribs. To do this one must Cross the hands so that your right hand feels your left rib and vice-versa. Then expanding the ribs with taking in the air slowly. Holding one two seconds and slowly release the air.

Active Hands

To do active hands of Forrest yoga stretch either hand fully even the fingers away from each other. Holding for few seconds and releasing it. Then same process is repeated with another hand.

For active feet step on the ball of your right feet, with almost 60% body weight inhaling the air and stretching the toes. Then while exhaling step with your complete feet letting go of the stretching toes. Then try the same process with other leg.

Telescope Ribs

In telescope Ribs of Forrest yoga, first the hands are placed at either side of ribcage. Then a long deep breath is taken in to lift rib cage away from the belly. Then slowly the breath is released after holding for few seconds.

Lengthening the tailbone

One hand is placed at the belly and other at the tailbone in this move of Forrest yoga. Take a long breath and releasing the breath with little pressure tuck the tailbone. This releases the pressure on the lower back of the body.

Wrap Shoulders

Place your both arms at 90 degree with the ground for wrap shoulders in Forrest yoga. Spread your fingers as much as you can. Then try to close the gap between the elbows as you can pretending a ball between the elbows. All this while taking in and releasing the breath.

Relaxing the neck

Active the feet, take a deep breath. Then tilt your head slowly to the either side of the body. After tilting try telescoping the ribs and relax. Then hold out for few seconds and slowly lift the head back with palm of the hands. Then try the same process with another side of the body.

Hatha Yoga pradipika- A complete lesson of yoga

by Tirtha Acharya | Sep 15, 2021 | Yoga

Hatha Yoga pradipika- A complete lesson of yoga

Hatha yoga pradipika is one of the ancient yoga books on hatha yoga. The book is believed to be written around fifteenth century by svatmarama. Hatha yoga pradipika is one of the original classics that has survived till date. The book is hailed as one of the best yoga books on the world as of now. The book is divided into four chapters in total. The book like Shiva Shamita also tells, the knowledge that was given by lord shiva or Adhinatha who gave yoga to the human beings. The entire books give the knowledge about chakra, shakti, posture and asana.

The knowledge of hatha yoga is believed to have been given by lord shiva. In the ancient time, lord shiva incarnated as Aadi yogi and taught yoga, meditation, and other yogic knowledge to the peoples. The hatha yoga, is also believed to have been given by the Aadi yogi to us.

Before the 15^th century the hatha yoga scriptures, knowledge, texts, and technique were very scattered. Svatmarama complied the previous records, texts and scriptures that were available on hatha yoga. He also added his findings and experience on hatha yoga. There is also some evidence that scholars believe that some of his work on hatha yoga pradipika comes from Buddhist scriptures also.

The four chapters of hatha yoga pradipika are as follows:

Chapter 1- The prerequisites

The first chapter of hatha yoga pradipika introduces yoga to its readers. Aside, from introducing yoga to the readers it also tells the various rules the yogi should follow in order to gain maximum benefits from the yoga. It at first introduces yoga and its previous maters. Then after doing this, it describes certain yoga poses and postures. Then the first chapter, starts talking about various rules. How should the yogi eat? When should the yogi eat? What foods the yogi should eat? What should the yogi avoid eating at any cost? Are some of the questions that are answered by the first chapter of hatha yoga pradiika.

The first chapter of Hatha yoga pradipika consists of 67 verses in total. Various verses serve various purposes in the chapter. Only the verses 17 to 54 describe the 15 asanas of hatha yoga. While other verses introduce, describe and elaborate the various aspects of Hatha yoga.

Raja yoga, the royal yoga is the ultimate yoga that everyone desires to attain. The desire is so imbedded into our whole being that we strive the raj yoga without even being aware about it. Raja yoga is the perfect self-knowledge and cosmic consciousness as described by the hatha yoga pradipika. For those who are ignorant of Raja yoga wandering into the darkness of too many options, compassionate svatmarama gives the light of Hatha.

This chapter describe Hatha as the sanctuary for those who are suffering from every type of pain. The Hatha science and technique should be kept top secret by the user, to gain desired success. The knowledge is potent when concealed and kept secret, however, becomes impotent.

A small door, no windows, no rat holes; not too high, not too low, not too long; well plastered with cow dung, clean and bug free, are some of the characters of the yoga hut where hatha yoga is to be practiced. Living in the hut with those characters, one should practice yoga as instructed by the guru.

Overeating, overexertion, talking too much, performing needless austerities, socializing and restlessness are the six factors that makes one’s yoga to perish. While, courage, enthusiasm, openness, enthusiasms, knowledge of the truth, determination and solitude are the factors which awakens as well as strengthens their yoga.

Chapter 2

Chapter 2 of Hatha yoga pradipika deals with pranayama and sat karma. The second chapter consists 78 verses in total. Respiration is the key to life in all living beings. When respiration becomes disturbed, the mind becomes disturbed. By restraining respiration, the yogi gets steadiness of mind.

The first verses of second chapter describes the importance of Pranayama and Nadi cleansing. This takes places within the 6 verses of second chapter. Nadi cleansing is the technique where one cleans and strengths the chakras points and balances the energy centers of the body.

After this the verses 7 to 20 describes methods of pranayama. There are various types of pranayama and each have specific function and give specific benefit when practiced. Pranayama is the control of breath, and breath (wind) is the life element in all of us. Pranayama is the technique to control the breath. 13 verses are used in Hatha yoga pradipika to define pranayama.

After Pranayama, the second chapter talks about sat karma. Sat karma are the techniques that are used to cleanse one’s body. There are in total six sat karma, mentioned in the Hatha yoga pradipika that cleanses the body from inside and outside. In the second chapter from the verses 21, the sat karma are described to verse 41. The sat karma are as follows:

Dhauti

Dhauti is the first satkarma. The area of cleansing of dhauti is digestive tract, respiratory tract, external ears abd eyes.

Basti

It is the cleansing technique which cleans lower intestine and colon. It is also known to have clean the toxin from the body and keep the temperature of the body in check.

Neti

Neti is the cleaning of nasal passages. It is particularly important because nasal passages are the path of thw wind (prana).

Trataka

Trataka is the sat karma for cleansing of eyes. A reference point is used to increase the focus and cleanse the eyes.

Nauli

Nauli kriya is the process of cleansing the abdomen. The muscles of the abdomen are moved at certain pattern to cleanse it.

Kapalbhati

Kapalbhati is the satkarma for improving the functioning of the brain, using the various breath technique and body posture.

Kumbhaka
Kumbhaka are described from verse 42 to 77. It is the process of retention of breath in Hatha yoga pradipika. Kumbhaka is a state of yoga where is neither inhalation nor exhalation of the air. Kumnhaka the state where one can stop the breath at will, is a state considered on the same level as samadhi. It is the state where one achieves the divine knowledge and self-awakening.

Chapter 3

Chapter 3 of Hatha yoga pradipika consists of 130 verses in total. The first verses tell the importance of awakening the goddess kundalini. This is done in the verses 1 to 5 in chapter 3.
It says as chief of the snake is the support of the earth with all the mountains and forests in it, alike all the tantras rest in kundalini.

Asanas are the various postures and techniques those when practiced gives good health and healthy mind to the practitioner.

Ashta siddhi

Ashta siddhi are the eight divine knowledge that are believed to grant superhuman and god like abilities to the user. Among the eight parts, each one has a unique feature which grants a unique ability. Flight, shape shifting, creation, teleportation are some of the abilities gained by the person who has achieved Astha Siddhi. Verses 6 to 9, of chapter 3 of Hatha yoga pradipika describes Astha siddhi along with some unique mudras.

Maha mudra

Chapter 10 to 18 escribes Maha mudra. Maha mudra are the set of techniques which when practiced provides control and balance over the sexual potential. Various chakra and energy points are affected by the practice of Maha mudra. It heals as well as balances them. The verses also define the benefits of Maha mudra.

Maha Bandha

Verses 19 to 25 define and elaborate Maha bandha. Jalandhara Bandha, Uddiyana Bandha and Mula bandha are the three-bandha mentioned in the Hatha yoga pradipika. These bandhas are practiced for numerous benefits: Maintaining cardiovascular health, getting rid of sleeping and anxiety problems, mood disorders are some of the benefits of Maha bandha.

Khecari Mudra

Khecari mudra of Hatha yoga is practiced by curling up the tip of the tongue back into the mouth. The goal is to be able to reach the soft plate or nasal cavity with the tip of the tongue. Verses 32 to 54 describes the khecari mudra. It is believed that if one practice khecari Mudra on a daily basis:
– Better voice and tone
– Increased energy and will power
– Get over ego, rage, Jealousy, and other harmful thoughts

Mudras

Verses 78 to 112 explains various mudras and postures. These are the core mudras mentioned into chapter three. From verse 78 to 118 they are introduced, defined, and explained how to perform. The mudras are as follows:
Viparita karani, Vijroli, Sahajoli, Amaroli, and shakti Chalana

These are the core mudras with numerous benefits. They help the user to achieve various mental, physical, and spiritual feats.

Kundalini Awakening

The remaining verses of chapter 3 gives the information about how to awaken the kundalini. Verses from 112 to 130 define how to awaken the kundalini. The pranayama, asanas and mudras when mastered individually, then morphed into one will awaken the kundalini.

Chapter 4

Chapter 4 is the chapter of samadhi. This chapter has 114 verses in total. Different verses describe various aspects of Hatha yoga in chapter 4.
Chapter 4 of Hatha yoga pradipika begins with salutation to the guru. Guru is the dispenser of happiness to the world. Appearing as Nada, Bindu and Kala. The people who are truly devoted to him attain the highest bliss in the world. Samadhi is the knowledge which destroys death, it is the medium which gives true happiness. Samadhi gives brahmanda to the one who achieves it.

Raja yoga, samadhi, unmani, maounmani, Amarativa, Laya, Tatwa, Sunya, Asunya, Parama pada, Amanaska, mukti etc are all synonym and in true sense mean the one and same thing. When salt is put into water it dissolves and becomes one. Likewise, when Aatma and mind becomes one it is called samadhi. This equality of oneness of the self and the ultra self, when all sampkalpas ceases to exist, then samadhi is born.

By the means of various postures and different kumbhakas, when the great power kundalini awakens, then the prana becomes absorbed in sunya. The sunya is the state where one will attain samadhi. The yogi whose shakti has awakened, who has renounced all actions, attains to the state of samadhi without any effort.

When the prana flows in the Susumna, and the mind has entered Sunya then the yogi is free from all the effects of karma. Breathing is lessened when mind becomes absorbed, and the mind becomes absorbed when prana is restrained. Both the mind and breath are united together, like milk and water. Both of them are equal in their activities. Mind begins its activities where there is breath and prana begins its activities where there is mind.

According to, Hatha yoga pradipika when all the thoughts and activities are destroyed then the Laya stage is produced. Laya stage is beyond the definition of speech and words. It can only be self-experienced. Placing the mind into kundalini, and by looking in the mind with intellect and reflexivity the brahma is attained. Keep the Aatma inside the brahma and place brahma inside the Aatma. Having everything pervaded with brahma, think of nothing else.

According to Hatha yoga pradipika, one should become void in and void out, and voice like pot in the space. Full in and full out, like jar in the ocean. He should be neither of his inside nor of outside world. Leaving all thoughts, he should think of nothing.

When the yogi enters samadhi, he becomes free from all aspects. He is not devoured by death nor he is bound by any actions. In samadhi he neither feels smell, color, touch, or sound. His mind is neither awake, sleeping, waking, disappearing, or appearing but is liberated. He feels neither pain, heat cold or pleasure. Such a yogi is immersed in samadhi as per, Hatha yoga pradipika.

The yogi immersed in samadhi, cannot be killed by any instrument and is beyond the controlling power of the being. He is beyond the reach of the incantations and charms.

Kashmir Shaivism- The Concept Revolves Around Mahadev (Shiva)

by Tirtha Acharya | Sep 10, 2021 | Yoga

Kashmir Shaivism

Kashmir Shaivism is one of the many concepts and ideology of the Hindu mythology. The concept, teachings and followings of Kashmir Shaivism diverts from the mainstream following of Hinduism. This nondual tradition originated around 850CE. Even though it is a Hindu concept many Hindus may not know about this culture. Kashmir Shaivism is a tradition and concept that revolves around Mahadev (Shiva) as the center component. It has its own teachings, following and unique traditions.

Hinduism is a very vast religion, there is no religion that is more complexed and diverse than Hinduism. There is never just explanation and interpretation to the concept of Hinduism. The religion celebrates multiple gods, atheism, singular god, female gods, elemental gods all at the same time. The religion is most prominent around the south Asian sides I.e., Nepal, India, and other surrounding country.

Religion is widely integrated into the religions and people celebrate the religion very differently than one another. Some celebrate one or two deity above other deity; some are Hindu by religion but do not believe in the concept of God. All these diversity on the concept exists inside the roof of the same religion.

Kashmir Shaivism is another concept of Hinduism where Lord Shiva is the main god. To understand Kashmir Shaivism lets first understand Shiva.

Lord Shiva

Lord shiva is one of the trinities of Hindu mythology aside from Brahma and Vishnu. Among the trinity Lord Shiva is called as the destroyer as his duty to the universe is to destroy it. When the universe completes its life lord shiva destroys the universe so that new life can be created from there.

Lord Shiva has the companionship of Goddess Parvati. Lord shiva and goddess Parvati lives on Mt. Kailash and have Lord Ganesh and Lord Kumar Kartikaya as the children. Aside from having the duty to destroy the universe Lord Shiva have many tasks to the world. Lord shiva is also called as the god of dance as well as the founder of yoga. He also destroys the evil demons and evil doers who hampers the delicate balance of the universe.

In Hindu mythology the appearance of Lord Shiva is depicted as a tall male with a third eye in forehead. He has long hair with half crescent moon in it and from the hair’s goddess ganga originates. He wears tiger and elephant skin as clothes, wears snake in neck as ornaments. He decorates his body by the ashes, wields the weapon Trishul in one hand and wields Damrau in other. His rides an old ox to travel which name is Nandi.

What is Kashmir Shaivism

Kashmir Shaivism is a teaching, and these teachings are derived from the ninety-two tantras. These teachings are told by Lord Shiva himself to Goddess Parvati. The ninety-two tantras are also known as Agamas.

There are ninety-two tantaras in Kashmir Shaivism of which only sixty-four are purely monistic. Among which eighteen are monistic-dualistic, and ten are dualistic. The core of Kashmir Shaivism is the sixty-four tantras. These sixty-four tantras are also sometime referred as the Bhairav tantras.

Kashmir Shaivism teaches about the singular god and the world. Other religion tells the existence of physical world, soul plane and many other things. However, Kashmir Shaivism says that there is only one reality. The only way we are experiencing the world is true and there is nothing more. The matter and the consciousness are the same thing. They are often depicted and described as the different things but Kashmir Shaivism says they are same.

The teachings further describe God as the one. God is the world that we exist in and, vice-versa. While some other variations of Hinduism teach the physical world as the maya and illusion. It teaches physical world should be avoided and spiritual world and peace should be pursued.

However, Kashmir Shaivism teaches that God created everything and is everything. There is nothing more and real than the world. Only one reality exists and that is the world we live in. The true illusion is the idea of dualism and existence of the multiple worlds. The idea holds god’s creation as superior and inferior, diversifies and is not logical and is invalid.

Shiva, Tantra, and Kashmir Shaivism

Tantras are the special Mantras, Chanting or ability that has mystic ability and grants the chanter the thing they desire to some extent. Tantras existed in Hinduism from thousands of years ago. It is said that when the Dwapur Yug ended and the age of Kali begun with Kali Yug the Tantras were lost into time. Lord Shiva then incarnated in the form of Shrikantha Nath and then he taught Rishi Durvasha all the Tantras.

Rishi Durvasha after learning the tantras was tasked by lord Shiva to teach the Tantra to the peoples. Rishi Durvasha searched the world to find a student capable of learning and handling the power of Tantras. Even searching through meditation, he found no one worthy enough to hold the power. Then the Rishi created three sons from his mind so that he could teach Tantra to them.

The name of the first son was Tryambaka. Sage Durvasha taught the first son the Bhairav Tantra, its philosophy and its core knowledge. In time the core knowledge of Bhairav Tantra, sixty-four monistic tantra became the base of Kashmir Shaivism.

History of Kashmir Shaivism in Kashmir
Kashmir Shaivism was formed around 850CE. It was not always called as Kashmir Shaivism. The tradition of Shaivism was most prominent around the regions of Kashmir hence, it is today now known as the Kashmir Shaivism.

Kashmir is one of the most beautiful places in the world. The place is gifted with the most beautiful and mesmerizing natural scenery in the world. However, this beautiful place had time and time again was clenched by battles and war. This various fluctuation caused in Kashmir due to these events massively affected Kashmir Shaivism also.

The tradition of Kashmir Shaivism is an oral one. Meaning the teaching and learning of one generation is passed down to the other generation in oral form in Kashmir Shaivism. The oral practice to pass traditions, teachings have been used in multiple religions from thousands of years ago.

Kashmir Shaivism is a topic of interest to many as it is key to understand the ancient civilization and its teachings. However, most of the knowledge, teachings, books, and scriptures are lost to the time.

Swami Lakshman Joo is someone whose name must be spoken whenever the topic will be Kashmir Shaivism. But who is he? Why he should be mentioned? What is his contribution to the subject matter?

Swami Lakshman Joo is the current master in the series of passing of the knowledge of Kashmir Shaivism from generation to generation. He has been a boon to the historians and researchers who have been trying to find more and more about Kashmir Shaivism for a long time. There is hardly any subject matter, books, or publications without the contribution of Swami Lakshman Joo. Swami had given numerous books, lectures, and publications about Kashmir Shaivism.

Concepts in Kashmir Shaivism

Anuttara is the main concept of Kashmir Shaivism. The tradition is based in the singular god, and Lord shiva is the only god. The tradition cultures depict the world as the only real thing. Anything beyond the world is fake. Here there is only one God, God is the world and the world is the god. Everything created by the god, is part of the god. Nothing is superior and inferior as everything is God.

Shiva is Shakti (Parvati) and Shakti is Shiva, they are identical one and the same. The person who has realized the truth of Anuttara can feel the presence of God in all the existence. While, God resides in everything and everyone, Anuttara makes the presence of the God felt.

Aham

Aham in Kashmir Shaivism is defined as the supreme heart, the heart of Shiva. It is the ability to transcend and go beyond and rise above. Rising above means to gain infinite consciousness but not above everyone as in this tradition everyone in the existence in equal. Aham is the final resting place, it is the destination of who has regained their consciousness and have true knowledge. Aham is also called as the Beeja mantra. It is the core and energy of all the mantra and mantra energy in the world.

Kaula

Kaula in Sanskrit is the family name. It exists in Hindu family in an extraordinarily complex manner. Every family has a unique Kaula name. Everyone with the same Kaula name is considered as the family. Kaula is the bond of blood within the family members and ultimately with the Lord Shiva himself.

Swatantra

Swatranta is the free will and independence. However, the Swatantra that is explained by the Kashmir Shaivism and what we know are hugely different things. Before the creation of universe, a cosmic force of freedom awakens and manifests itself inside the conscious of Lord Shiva. The culture tells that this is how life was formed in the universe. Swatantra is the property of life itself and the property of the universe, which ultimately makes it the character of Lord Shiva.

We think we are free in our lives and are experiencing true Swatantra. However, comparing it to the freedom described in Kashmir Shaivism what we are experiencing is only a small fragment of true freedom. We are bound by emotions, relations, and illusion. Freedom always exists beyond the illusion and the glitters of maya. Swatantra is the true and ultimate nature of Lord Shiva. This nature also exists within us as we all are the part of Lord Shiva himself. The Swatantra will get us beyond illusion and glitter, towards Lord Shiva himself.

Guru

Guru is the path. It is told in Kashmir Shaivism. Guru is the one to hold highest of spot in any divisions of Hinduism. Whatever the region, diversification, gods, and goddess the spot of guru remains always unchanged. The spot of guru is above everyone else, can never be replaced and the positive change that a guru brings into the life of the students can never be repaid.

Lord Shiva is the ultimate Guru of the world. As a matter of face, Lord Shiva was the first Guru of the world. He became the first guru of the world by teaching yoga, meditation, and other knowledge to the seven individuals. These individuals later were known as the seven celestial sages of the world.

The Siva sutras

Vasugupta was a man living in Kashmir. He was a righteous man who lived by following the rules of Dharma. In his daily life he always did the right thing and also helped the one around him as much as he could. One-night vasugupta saw Lord Shiva in his dream, who told him to go to Mahaddev mountain in Kashmir. On the mountain Vasugupta found the verses inscribed into the rock. These verses that were inscribed into the rock were the Siva sutras of Kashmir Shaivism. These sutras are also known as agamas in Hinduism.

The four schools of Kashmir Shaivism

Karma

Karma is the mono dualistic discipline in the stages that are needed before the realization. Karma is the true nature within everyone. Even the nonliving objects have their karma. The karma of the fire is to burn everything and give heat. The karma of water is to cool and end thirst. True karma of the individual sets them on the path of eternal liberation.

Kula

Kula is the family. The kula teaching makes the skeleton of Trantaloka and Trantasara.

Spanda

Spanda is the movement of consciousness. It was introduced by Vasugupta himself. Movement is life, from minute atoms to cosmic bodies everybody is in constant movement. However, Spanda is even beyond that it is the movement of the conscious itself. It does not take place in this space and time but in supreme consciousness.

Pratyabhijna

Pratyabhijna translates to spontaneous recognition. Unlike in above types, in Pratyabhijna there is nothing to learn or practice. The only task here is to know who you are? And find yourself, your true self.

Gheranda Samhita – Textbook Of Hatha Yoga

by Tirtha Acharya | Aug 25, 2021 | Yoga

Gheranda Samhita- The Classic Books Of Hatha Yoga

Gheranda Samhita is one of the three classic books of Hatha Yoga. It is considered one of the best classical books with profound knowledge. The exact author and published date of this world famous Hatha yoga book is unknown. However, experts have researched and concluded that the book may have been written around the seventeenth century. Also, the revised edition was published in 1933 and the second revised edition in 1978.

Gheranda Samhita is the book that follows the step by step teachings given by sage Gheranda to his student Chanda.The book Gheranda Samhita describes itself as the book for vessel yoga. In sanskrit it is called as ghatastha yoga. The book says that our mind and body are the vessel that carries the soul. The function of the body is to hold the spirit and serve its orders. The book is based in this principle.

The book consists of seven chapters and contains 351 slokes in total.

The seven chapters are:

Purification through sat karma

Strengthening through asana

Steadying through mudra

Calming through Pratyahara

Lightness through Pranayama

Perception through Dhyana

Isolation through Samadhi

In all of these chapters, Gheranda Samhita describes 32 postures in detail. However, the book mentions there are more asanas.

Chapter 1 Shatkarma

Shatkarma are defined as the set of actions or more specifically set of Hatha yoga that are performed for the purification of the body. One can say satkarma is the entry point towards the Hatha yoga. By performing satkarma one makes their body ready for yoga.

There are various satkarma mentioned in Gheranda Samhita. They are:

Neti
Neti is the cleansing of the nasal passages. Jal neti, Sutra neti and Ghrit neti are the three types of neti used for nasal passages cleansing. Neti pot, ionized salt and purified water are the equipments that are needed to perform Neti correctly.

Dhauti
Dhauti is the process of cleaning the digestive sytem of the upper region. Dhauti cleans the food pipe to the upper stomach area. Dhauti is used for maintaining acidity, extra mucus and keeping the intestinal elements in balance.

Vaman Dhauti, vastra Dhauti and Danda Dhauti are the three types of dhauti for cleaning the upper intestine.

Nauli
Nauli kriya is the step wise step contracting are releasing the stomach muscles to clean the stomach. It is one of the very advanced form of yoga where one need complete proficiency over the stomach muscles and breathing pattern to be able to do properly.
Pachima nauli, madhyana nauli and vama nauli are the three types of nauli practices. One of the biggest benefits of nauli is the strong core and abdominal muscle.

Basti
Basti is the technique for the cleansing out the large intestine. Jal basti and Danda basta are the two type of basti mentioned in Gheranda Samhita. It is done to ease people with complex digestive issues.

Kapalabhati
Kapalbhati is a respiration technique. It is a repetative breathing exercise where a passive inhale is followed by active exhalation. This technique is done for the purification of the lungs and respiratory system.

Trataka
Trataka is an eye yoga or gazing exercise. In this one must keep watching a fixed point or a candle. The goal is to keep staring without blinking till the tears start to flow.

Chapter 2-Asana for body Strengthening

Chapter 2 of Gheranda Samhita gives a description of asanas. According to Gheranda Samhita there are eighty-four hundreds of thousands of asanas described by Lord Shiva. The postures are in as many numbers as there are living creatures in the world. Among those vast number of asanas, 84 are the best while only 32 have been found useful for humankind in this world.

The thirty 32 aasanas are:

Siddhasana, Padmasana, Bhadrasana, Muktasana, Vajrasana, Swastikasana, Simhasana, Gomukhasana, Virasana, Dhanurasana, Mritasana, Matsyendrasana, Paschimottana asana, Gorakshasana, Utkatasana, Sankatasana, Mayurasana, Kukutasana, Kurmasana, Uttana Kurmasana, Mandukuasana, Uttana Mandukuasana, Vrikshasana, Garudasana, Vrishasana, Salabhasana, Makarasana, Ushtrasana, Bhujangasana and Yogaasana.

Chapter 3- Mudra for body steadying

Chapter 3 of Gheranda Samhita describes 25 mudras. The 25 mudras are said to give the user happiness, liberation, healthy body and healthy mind. When the yogi practices these mudras, they succeed in life as well as in yoga.

The 25 mudras are as follows:
Mahamudra, Nabho mudra, Uddiyana, Jalandhara, Mulabandha, Mahabandha, Mahavedha, Khechari mudra, Viparitakarnani, Yonimudra, Vajroni mudra, Sakti chalani, Tadagi mudra, Manduki mudra, Sambhavi mudra, Matangi, Bhujangini, Kaki, Pasini, Asvini mudra, mandavi, Panchadharana (The five Dharana mudras)

Mahadev when he told the secrets of these mudras to devi parvati, also tols about the benefits. Following are the benefits of these mudras said by Mahadeva in Gheranda Samhita:

• Gives happiness to the yogis
• Even gods do not know this technique
• Cosmic consciousness
• Healthy body
• The one who attains the knowledge of mudras can destroy decay and death.
• These mudras destroy all diseases. They increase the gastric fire of him, who practice it daily.

In Gheranda samhita Mahadeva also warns that the knowledge of mudras is very sacred. Therefore, should not be given to just anyone. Only the ones worthy should be passed on this eternal knowledge. These mudras which gives emancipation and happiness should be taught to gulieless, calm and peace minded person. Who is devoted to the teacher and comes from a good family.

Chapter 4 of Gheranda Samhita: Pratyahara for mind-calming

Gheranda Samhita tells that pratyahara is the knowledge that destroys passion such as lust. Let the one bring his Chitta under his control by withdrawing it, whenever it wanders away drawn by the various objects of sight. Praise or censure; good speech or bad speech; let one withdraw his mind from all these and bring the Chitta under his control.

From the sweet smells or bad smells, by whatever odor the mind may be distracted, or attracted, let one withdraw the mind from that. Bring the thinking principle under the control of his self.
From sweet or acid tastes, from bitter or astringent tastes, by whatever taste the mind may be attracted. Let one withdraw from that, and bring it under the control of his self.

Chapter 4 of Gheranda samhita describes the power that one must possess over oneself. One’s Chitta is very energetic and resonates and vibrates even to minute thoughts. One must control their Chitta from wandering to unwanted and bad places.

Chapter 5: Pranayama for inner lightness

Pranayama is the control and balancing the wind element in the body. Gheranda samhita tells that by the practice of pranayama, man can become like god. First, there are some rules that need to be followed to practice pranayama, they are:

• Good place, suitable time, moderate food, and purification of Nadis.
• The practice of yoga should not be attempted in far off country, nor in forest, nor in capital city, not in crowd. If one does, he loses success.
• He who practices yoga without moderation of diet, incurs various diseases and obtains no success.
• A yogi may eat potato, Jack fruit, Kokkola, cucumber, brinjal, green fresh vegetables, etc.

They are some of the many rules that are mentioned in Gheranda samhita.

Gheranda samhita says that the Vayu cannot enter the Nadis as long as they are full of impurities. Therefore, before the practice of the pranayama the Nadis should be purified.

The purification of Nadis are done by two ways:
Samanu and Nirmanu

Samanu
Samanu is a mental process and is done by chanting of the bija mantra.

Nirmanu
Nirmanu is the physical cleaning of the Nadis.

Pranayama is a very sacred and powerful yoga technique. By pranayama is attained the power of levitation, by pranayama diseases are cured, by pranayama shakti is awakened. One who practices pranayama attains the calmness of mind and exaltation of mental powers. His mind becomes full of bliss. Pranayama gets true happiness to the one who practice it daily.

There are 10 Vayu’s, Prana, Apana, Samana, Udana and Vyana; Naga, Kurma, Krikara, Devadatta and Dhananjaya.
The prana moves always in the heart, Apana is the sphere of the anus. Samana is the naval region, Udana in the throat. Vyana pervades in the whole body. They belong to the inner body.

The naga Vayu performs the job of eructation; Kurma opens the eyelids, Krikara causes the sneezing. Devadatta causes yawning and Dhananjaya pervades the whole gross body. It does not leave the body even after the death. These are the five external Vayu’s.

The body of Vayu is ninety-six digits length as a standard. The ordinary length of air current when expired is twelve digits. Ghernda samhita says that by increasing the natural length of the expired current from nine inches to less and less. There takes place of life and vice-versa.

Until breath remains in the body there is no death. When the full length of the wind is confined in the body, nothing allowed to go out, it is Kevali kumbhaka. The Kevali kumbha should be performed eight times a day. Once in every three hours.

He who knows pranayama and Kevali are the real yogi. One who has attained success in Kevali kumbhaka can gain anything they desire in this world.

Chapter 6: Dhyana for inner perception

According to Gheranda samhita dhyana or contemplation is of three sorts:
Gross, subtle and luminous
When a particular figure such as one’s guru or deity is contemplated it is called gross contemplation. When brahma or prakriti is contemplated as a mass of light, it is called Jyotir contemplation. When brahma as a Bindu point and kundalini force are contemplated, it is Sukshma or subtle contemplation.

Let the yogi imagine that in the pericarp of the great thousand petalled lotus, there is smaller lotus having 12 petals. Its color is white, luminous, having twelve bija letters. In the pericarp of the smaller lotus there are three lines forming a triangle. Having three angles called ha, la, Ksha and in the middle of the triangle there is the Pranava (OM). Then let him contemplate, that there is a beautiful seat having Nada and Bindu. On that seat there are two swans and a pair of wooden sandals. There let him contemplate his guru deva, having two arms and two eyes dressed in pure white. By contemplating this guru, gross contemplation is obtained.

Gheranda samhita says that in the muldhara there is kundalini, having the form of the serpent. The jivatma there is like the flame of the lamp. Contemplate on this flame as the luminous brahma. This is the jyotir dhyana.

According to Gheranda samhita, by a great good fortune kundalini is awakened. It joins with the Aatma and leaves the body through the portal of two eyes. Then it enjoys itself by walking in the astral light. The yogi however, attains this sucess by performing Sambhavi mudra. Then he will see his Sukshma Sarir. This is called Sukshma dhyana. Gheranda samhita says that it is even difficult to be attained by the gods and is a great mystery in itself.

Chapter 7: Samadhi for self-liberation and bliss

Samadhi is the concluding chapter of Gheranda samhita. Samadhi is the greatest yoga. It is acquired by the great fortune and hardship. It is attained by the grace and kindness of the guru and by intense devotion to him.

The yogi quickly gains this most beautiful practice of samadhi, who has faith in knowledge, faith in his guru, faith in his own self. Their mind moves toward the intelligence day by day. Separate the mind from the body, and unite it with the Paramatma. This is known as samadhi or Mukti from all consciousness. I am brahma, I am nothing else. The brahma is certainly I; I am beyond sorrow. I am existence and bliss always free, of one essence.

The samadhi is four-fold; Dhyana samadhi, Nada samadhi, Rasananda samadhi and Laya samadhi. Respectively attained by Sambhavi mudra, Khechari mudra, Bhramari mudra and yoni mudra. The Bhakti yoga samadhi is fifth, and Raja yoga samadhi attained through mano-murchha kumbhaka, is the sixth form of samadhi.

Vishnu is water, Vishnu is earth, Vishnu is on the peak of the mountain, Vishnu is in the midst of volcanic fires and flames. The whole existence is full of Vishnu. All those that walk on land or move in the air, all living beings, trees, grass, ocean all are part of Paramatma. See them all in atman.

The atman confined in the body is conscious, it is the highest and eternal without a second. Knowing it separate from body let him be free of desires and passion. Thus, is samadhi obtained free from all desires.

Pragya Yoga by Sriram Sharma Acharya

by Tirtha Acharya | Jul 5, 2021 | Yoga

Pragya Yoga- Introduction

The set of ancient practices, techniques, methods, and habits that originated in ancient India collectively are known as Yoga. Yoga was originally a technique to enhance and increase spirituality, become closer to God, control the emotions, and keep the body healthy. Much time has passed since the formation of yoga, now the original technique is very much diversified. People started adding their own touch and flavor to the technique, hence it resulted in the various new forms, methods with same number of applications. Such a unique development in the yoga sector is Pragya yoga.

Pragya yoga was developed by Sriram Sharma Acharya. He was born on 20^th September in 1911 in India. From the early age he was immersed in the study of yoga and practice of the yogic teachings. He from that age was involved with yogic gurus, and researched the yoga science very deeply. Since then, he travelled to Himalayas many times, met the sages, researched, and mastered the yoga. He in his lifetime has accomplished much in the field of yoga, he also had authored many books on all aspects of life in addition to Pragya yoga. With his efforts, research and dedication yoga science possessed Pragya yoga.

Pragya yoga is the method derived by the acharya after studying many forms of yoga. They go through various selective sadhanas, to master the Pragya yoga as intended by its creator. Pragya yoga includes the comprehensive teaching of all major forms of yoga. Bhakti yoga, Gyan yoga, Hatha yoga, Raja yoga, Karma yoga, Tantra yoga and Mantra yoga collectively forms Pragya yoga.

Bhakti yoga

Pragya yoga begins with the offering of the eternal devotion to the almighty with the Bhakti yoga. The first step of yoga is the devotion to the higher self. We devote ourself to the universe and the almighty who made everything. The devotion is started with the help of the one of the most supreme Hindu mantras in the world- The Gayatri mantra.

Gyan yoga

Gyan yoga is the yoga of knowledge. Gyan is everything, Gyan is the thing that makes the humans special in the world. Even the animals have the physical body some even like ours but Gyan is the thing that makes us different from them Gyan is transferred either by the help of the guru or self-learning and research.

Karma yoga

Karma yoga, is the yoga of action and work. The karma is done without expecting anything in return. When krama is done without any greed and with whole heart devoting to almighty, it reaps the best fruits. Everybody that is part of the universe has their own karma, even the non-living beings and the planets and space bodies have their karma.

Raja yoga

Raja yoga is one of the purest forms of yoga knowledge. It is said that the most special of the people have the ability to master the Raja yoga. It is the yoga that governs over the mind and emotions. The person who practices the Raja yoga can get over their emotions and control the mind in the perfect way. Yogis and sages use Raja yoga to control and make their mind their servant. It is due to the same reason they are beyond greed and corruption.

Hatha yoga

Hatha yoga.is the yoga that governs over breath and physical body. Breath is the life in all of us, the moment breath leaves the person’s body their soul leaves the boy. Hatha yoga is the yoga that uses the breathing techniques to enhance the body physically and spiritually. By controlling the breath many impossible changes can be made into the body.

Mantra yoga

Manra yoga, is the form of yoga which uses the chanting of the mantra to balance the energy within oneself and obtain higher spirituality. The use of mantra to achieve something, this type of method has been used since ancient times. There are thousands of mantras with attachment to specific deity and with unique features. In the Pragya yoga, we use Gaytri mantra to perform the yoga and each posture is associated to one fragment of the mantra.

There are sixteen postures in Pragya yoga, and all these postures are related to the Gayatri mantra. The postures are complete and yield full result when they are use collectively as one with the Gayatri mantra.

The sixteen postures are as follows:

Tad asana- The first position

It is the first posture of Pragya yoga. To perform Tad asana, one should first stand straight and remain stable in their feet. Tad asana relates to om bhuh of Gayatri mantra. Chant “om bhuh” then raise both hands upward while inhaling the air continuously and deeply. Then look upward the sky and hold the breath inside. All these actions should be done continuously while chanting the mantra.

Advantages of Tad asana:

• It is known to keep the heart strong and healthy.
• It removes impurities from the blood.
• When Tad asana is continuously practiced, constipation and the problems related with the bowl moments ceases to exist.
• It provides a sense of calmness to the mind and gives courage to the person who practices it continuously in their lives.

Pad Hast asana- Second position

The mantra associated with the second position is “Om Bhuvah”. Chanting this mantra bring your hands down from Tad asana then slowly bend the body downward with the front facing. Then bring your hand at the same level as your feet’s. You should try to touch the ground with your palms and knee with your head.

Advantages of Pa Hast asana:

• This posture enhances the strength of the body by powering Susma Nadis and pin galas.
• This posture of Pragya yoga is known to remove gastric problems.
• It also sheds down the extra unwanted fat of the waist region.

Vajra asana- Third position

“Om Swah” is the third mantra of third position of Pragya yoga. Now, fold the knee and make the seat for the body with the feet. The backbone should be kept erect. Then place both hand in the knees to rest.

Advantages of Vajra asana:

• It helps to relax and get rid of the tension.
• It helps with hernia and other intestine relate problems such as gas and constipation.
• Bood supply to the mid portion is also improved with Vajra asana

Ustr asana- The fourth position

This position uses the mantra “Tat”. To perform thin position, stand on the knees with the toes resting on the ground. Then bend backward slowly, try to rest the palm of the hand on the feet of the either side. Now, inhale deeply and try to look backwards.

Advantages of Ustr asana:

• Good exercise of the mid-section of the body like chest, stomach and hands.
• The spine will be strengthened.
• Healing of the back problems.
• Makes the heart strong.

Yoga mudra- The fifth position

The mantra for yoga mudra is “savitur.” To do this position, exhale the air and sit into the Bajra asana position. Now, bend forward with the hands in the back raising. Now, bend as much as you can and try to reach the ground with the forehead.

Advantages of Yoga mudra:

• This practice activates Manipura chakra.
• It improves the metabolic activities within the body.
• It helps the people with severe gastric problems.

Ardha tad asana- The sixth position

The mantra for this position of Pragya yoga is “Varenyam.” To do this sit in the similar position as that of the Vajra asana, then raise both hand above the head chanting the mantra.

Advantages of Arha tad asana:

• It increases blood flow in the heart.
• It makes the person courageous by strengthening the heart.
• Gives the muscle of hand and neck a nice toning.

Sashank asana- The seventh position

“Bhargo” is the mantra for tis asana of Pragya yoga. For this posture at first sit in the similar position of that of Vajra asana, then keep both hands stretched above the head. Now, slowly bend towards the ground. Make the stomach tough the thigs and the head touch the ground.

Advantages of Sashank asana:

• It removes constipation and makes the muscle more powerful.
• It‘s main area of impact is the digestive system. It keeps the digestive system efficient.

Bhujanga asana- The eighth position

“Devasya” is the mantra of the eighth position of Pragya yoga. For this posture, lie backwards and lift the chest region using the hands. The knees and thighs should touch the floor. Then, maintaining this position look towards the sky.

The advantages of Bhujanga asana are as follows:

• It strengthens heart, back and spinal cord of the body.
• It is also good for the liver and kidneys.

Tiryak Bhujanga asana left- The ninth position

The mantra of this posture of Pragya yoga is “Dhimahi.” For this posture, start with being in the posture of Bhujanga asana, then bend the head to the left side of the body to see the left heel. After few seconds return the head to normal position.

The advantages of Tiryak Bhujanga asana left are as follows:

• Good for spinal cord
• Enhances the muscle flexibility of the body.
• Strengthens the back side of the body.

Tiryak Bhujanga asana right- The tenth position

The mantra of this posture of Pragya yoga is “Dhiyo.”For this posture, start with being in the posture of Bhujanga asana, then bend the head to the right side of the body to see the right heel. After few seconds return the head to the normal position facing forward.

The advantages of Tiryak Bhujanga asana right are as follows:

• Well-toned muscle of the back and stomach region.
• The body strength and hand muscle will grow stronger.
• Good for heart and spinal cord.

Shashanka asana- The eleventh position

The mantra for the eleventh position of Shashanka asana of Pragya yoga is “Yonah.” The step and posture of the eleventh form of the Pragya yoga is the exact same of that of its seventh form. Moreover, it also has the same benefits to the body.

Ardha tada asana- The twelfth position

The mantra for the twelfth position is “prachodayat.” The step and posture of the twelfth position of Pragya yoga is the exact same of that of its sixth position. Also, it’s advantages are same.

Utkat asana- The thirteenth position

The mantra for the thirteenth position is “Bhuh.” Now, stand on the toes, also the heels of the foot should not touch the ground. The calves of the body should touch the hip, sit in that position. Then bring out the hand at the front side, in the cheat. Then make the hand position at the posture of namaste. The back should be in the erect position and the berating should be uniform.

The advantages of Utkat asana are as follows:

• It strengthens the calves of the body.
• The muscles of the body are strengthened.
• The body enhances its balance sense.

Padhast asana- The fourteenth position

The mantra for the fourteenth position of Pragya yoga is “Bhuvah.” Now, the step and posture of the fourteenth form is exact same of that of it’s second form. Moreover, it also has the same benefit and advantage to the body.

Yoga mudra asana- The fifteenth position

The mantra for the fifteenth position of Pragya yoga is “Swah.” The posture of the fifteenth position is same of that of the fifth position. The posture has the same impact on the body and activate the Manipur chakra.

Returning to the original position- Sixteenth position

The mantra for the final position of Pragya yoga is “Om.” The sixteenth mantra Om is chanted to complete the sixteen steps of the Pragya yoga. By, chanting the mantra Om the body is relaxed and every position is retracted. The person lets his body become still without movement and feel the energy.

These sixteen postures and mantras complete the one cycle of Pragya yoga. A person can do one cycle and stop or even can do more than one cycle. There is no restriction to how many cycles of Pragya yoga one can do at one time. If you can do more than one cycle you definitely can. However, if you are a beginner trying to perform the Pragya yoga, one cycle is enough for you.