Introduction to Yogasana


Introduction to Yogasana

"Yoga is not an ancient myth buried in oblivion. It is the most valuable inheritance of the present. It is the essential need of today and the culture of tomorrow."

Yoga is the science of right living and, as such, is intended to be incorporated in daily life. It works on all aspects of the person: the physical, vital, mental, emotional, psychic, and spiritual.

The word YOGA means “Unity or Oneness” and is derived from the Sanskrit word “YUJ’, which means “to join’. This unity or joining is described in spiritual terms as the union of individual consciousness with the universal consciousness. On a more practical level, Yoga is a means of balancing and harmonizing the body, mind and emotions. This is done through the practice of Asana, Pranayama, Mudra, Bandha, Shatkarma and Meditation, and must be achieved before union can take place with the higher reality.

Asanas: “Sthiram, Suktham Aasanam”
Hathasya prathamaangatvaadaasanam poorvamuchyate.
Kuryattadaasanam sthairyamaarogyam chaangalaaghavam.
Prior to everything, asana is spoken of as the first part of Yoga. Having done asana, one attains steadiness of body and mind, freedom from disease and lightness of the limbs.
                                               Hatha Yoga Pradipika (1:7)

Through observation, the rishis understood how animals live in harmony with their environment and with their own bodies. They understood, through experience, the effects for a particular posture and how the hormonal secretion could be stimulated and controlled by it. For example, by intimating the rabbit or hare in Shashankasana they could influence the flow of adrenaline responsible for the fight or fight mechanism. Through imitating animal postures, the rishis found they could maintain health and meet the challenges of nature for themselves.

YOGASANAS AND PRANA: Prana, vital energy which corresponds to ki or chi in Chinese-medicine, pervades the whole body, following flow patterns, called nadis, which are responsible for maintaining all individual cellular activity.

Stiffness of the body due to blocked prana and a subsequent accumulation of toxins when prana begin to move or flow, the toxins are removed from the system ensuring the health of whole body. As the body becomes supple, postures, which seemed impossible become in the Yoga sutra of patanjali there is a concise definition of yogasana “Sthiram suktham aasanam” meaning that position which is comfortable and steady. In this context, asanas are practiced to develop the ability to sit comfortably in one position for an extended period of time, ability necessary for meditation. Raja yoga equates yogasana to the stable sitting position.

The Hatha Yogis, however, found that certain specific asanas, open energy channels and psychic centers. They found that developing control of the body through these practices enabled them to control the mind and energy. Yogasanas became tools to higher awareness, providing the stable foundation necessary for the exploration of the body, breath, mind and higher states. For this reason, asana practice comes first in texts such as Hatha Yoga Pradipika.

In the yogic scriptures it is said that there were originally 8,400,000 asanas, which represent the 8,400,000 incarnations every individual must pass through before attaining liberation from the cycle of birth and death. These asanas represented a progressive evolution from the simplest form of life to the most complex; that of a fully realized human being. Down through the ages the great rishis and yogis modified and reduced the number of asanas to the few hundred known today. Through their practice, it is possible to bypass many evolutionary stages in one lifetime. Animal Postures: Many of yogasanas described from movements of animals. Easy to perform, and steadiness and grace of movement develop. When the quantum of prana is increased as great degree the body moves in to certain postures by itself and asanas and pranayama occur spontaneously.
YOGASANAS AND KUNDALINI:
The ultimate purpose of yoga is the awakening of kundalini Shakti, the evolutionary energy in man. Practicing asanas stimulates the chakras, distributing the generated energy of kundalini all over the body. About thirty-five asanas are specifically geared to this purpose: bhujangasana for manipura chakra, sarvangasana for vishuddhi, sirshasana for sahasrara and so on. The other asanas regulate and purify the nadis facilitating the conduction of prana throughout the body. The main object of hatha yoga is to create balance between the interacting activities and processes of the pranic and mental forces. Once this has been achieved, the impulses generated give a call of awakening to sushumna nadi, the central pathway in the spine, through which the kundalini shakti ascends to sahasrara chakra, thereby illuminating the higher centers of human consciousness.
Hatha yoga, therefore, not only strengthens the body and improves health, but also activates and awakens the higher centres responsible for the evolution of human consciousness.

YOGASANA AND THE BODY-MIND CONNECTION:
The mind and body are not separate entities, although there is a tendency to think and act as they are. The gross form of the mind is the body and the subtle form of the body is the mind. The practice of asana integrates and harmonizes the two. Both body and mind harbour tension and knots. Every mental knot has a corresponding physical, muscular knot, and vice-versa.                
The aim of asanas is to release these knots. Asanas release mental tensions by dealing with them on the physical level, acting somato-psychially, through the body to the mind.  For example, emotional tensions and suppression can tighten up and block the smooth functioning of the lungs, diaphragm and breathing process, contribution to debilitating illness in the form of respiratory disorders.
Muscular knots can occur anywhere in the body; tightness of the neck as cervical spondylitis, the face as neuralgia etc. A Shaktkarmas, Mediation and Yoga Nidra, is most effective in elimination of these knots, tackling them from both the mental and physical levels. The result is the release of dormant energy; the body becomes full of vitality and strength, and the mind becomes light, creative, joyful and balanced.
GENERAL NOTES FOR THE PRACTITIONER:
Although anybody can practice asanas, they become more efficacious and beneficial when performed in the proper manner after correct preparation.
When we practice yoga you should follow some aspects. 
1.       Breathing
2.       Relaxation
3.       Sequence
4.       Time of practice
5.       Age limitations
6.       Place of practice
7.       Asana
8.       Clothing
9.       Bathing
10.   Emptying the bowel
11.   Empty stomach
12.   Diet..
YOGIC DIET:
A diet that is wholly conducive to the practice of Yoga and spiritual progress is called Yogic diet. Diet has intimate connection with the mind. Mind is formed out of the subtlest portion of food. Sage Uddalaka instructs his son Svetaketu "Food, when consumed becomes threefold: the gross particles become excrement, the middling ones flesh and the fine ones the mind. My child, when curd is churned, its fine particles which rise upwards, form butter. Thus, my child, when food is consumed, the fine particles which rise upwards form the mind. Hence verily the mind is food." Again you will find in the Chhandogya Upanishad: "By the purity of food one becomes purified in his inner nature; by the purification of his inner nature he verily gets memory of the Self; and by the attainment of the memory of the Self, all ties and attachments are severed."
Diet is of three kinds viz., Sattvic diet, Rajasic diet and Tamasic diet. Milk, barely, wheat, cereals, butter, cheese, tomatoes, honey, dates, fruits, almonds and sugar-candy are all Sattvic foodstuffs. They render the mind pure and calm. Fish, eggs, meat, salt, chillies and asafoetida are Rajasic foodstuffs. They excite passion. Beef, wine, garlic, onions and tobacco are Tamasic foodstuffs. They fill the mind with anger, darkness and inertia.
Lord Krishna says to Arjuna: "The food which is dear to each is threefold. Hear the distinctions of these. The foods which increase vitality, energy, vigour, health and joy and which are delicious, bland, substantial and agreeable are dear to the pure. The passionate desire foods those are bitter, sour, saline, excessively hot, pungent, dry and burning and which produce pain, grief and disease. The food which is stale, tasteless, putrid and rotten, leavings and impure is dear to the Tamasic." (Bhagavad-Gita. Ch. VII-8, 9, 10).
Food plays an important part in meditation.

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