Yogic Cure For Arthrities

YOGA
FOR
ARTHRI TI S
Dr R NAGARATHNA, M.D.,(Gen. Med.).,
F.R.C.P.(Edinburgh)
Dr H R NAGENDRA, ME., Ph.D.,
Published by :
Swami Vivekananda Yoga Prakashana
"Vivek Kuteer', #9, Appajappa Agrahara
Chamarajpet, Bangalore - 560 018,
Karnataka, India
Reserved
First eBook Edition : Sep 2006
ePublished by :
www.HealthAndYoga.com
for Swami Vivekananda Yoga Prakashana
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Chamarajpet, Bangalore-560 018
Karnataka, INDIA
Phone : (080) 661 2669
Tel Fax : 91-080-660 8645
Email : svyp@vyasa.org
Web site : www.vyasa.org
Yoga for Arthritis : An introduction booklet of Yogapractices for arthritis written by
Dr. R. Nagarathnaand Dr. H R Nagendra published by Swami VivekanandaYoga
Prakashanaand printed by Sharadh Enterprises, Bangalore-560 003, pp 77+10, pb,
1/8th Demy
Copyright, www.svyasa.org
FOREWORD
It is a common experience of human beings that their minds and
bodies are closely interlinked. Any disturbance in either of them
is bound to affect the other. Mental worries do lead to
physiological problems and bodily discomfort does impact on
the mind. Yoga and Ayurveda, the ancient Indian sciences
recognised this symbiotic relationship of body and mind long
ago and postulated the concepts of dhi and Vydhi.
Closely linked with Ayurveda is the science of Rja Yoga and
its branch Hatha Yoga. Western philosophy and psychology even
now lay great stress on the body and consider the mind to be its
by-product. However the ancient Indian sciences have always
considered mind as being supreme over matter and have based
their practices on this idea.
That yoga practices can help in the amelioration of certain types
of psychosomatic diseases has been known for a long time. But
no systematic investigation had been undertaken based on
modern accepted norms of scientific research. It goes to the credit
of Swami Vivekananda Yoga Anusandhana Samsthana
(sVYASA) that over the last quarter of a century it has conducted
systematic research in this field and has developed packages of
physical and mental practices suitable for several psychosomatic
diseases.
There has been a need felt for some time to consolidate these
results and to bring them out in the form of booklets, each one
dedicated to a particular disease. I am glad that this need has
now been amply met by this series of booklets, in which there is
a methodical description of the sanas, Pr yma, Meditation
and Kriya, in a simple and easily understandable language and
profusely illustrated.
The authors have to be congratulated for the pains they have
taken in this venture. The general public indeed has to be grateful
to them for the great service they have rendered. I am confident
that with the awareness of the benefits of yoga now increasing
among people around the world, the discerning persons would
make proper use of these booklets for the improvement and
maintenance of their physical and mental health.
Hari Om Tatsat.
Prof NVC Swamy
Ex Director, IIT, Madras
Chief Adviser
sVYASA
(i)
(ii)
PREFACE
It was 1977-78 when Eknathji Ranade, the founder of
Vivekananda Kendra movement called us and asked "as medical
professionals of this motherland, what is your dream? We said
that we could develop several hospitals giving high tech modern
medical facilities to the needy brothers of this land. But he said
that it is not enough if you just duplicate the hospitals in the
existing style. Our mission should be to evolve techniques to
unfold the inner potential divinity of man to heal and grow
towards better and better positive health. And also establish the
efficacy of our ancient science of yoga, which is no less than
5000 years old, in scientific terms as a socially relevant science.
He also said that Bhrat should have several referal holistic
healing centres where people fromall over the world would come
over and benefit from this unique knowledge of yoga therapy.
He was the mastermind who encouraged us to go round the
country, study at the feet of Yoga Gurus who had insights into
this healing art. It was a great experience to go round several
Yogashrams, talk to patients who had benefited from yoga
therapy and record their progress.
It was our main task to learn what technique for what disease?
from these masters. After obtaining convincing evidence of the
healing potential of the practices that had helped these patients,
we sat down to compile the data and prepare the list of practices
for different conditions. To our surprise it was all a great mess.
The patients had improved very well but it was dynamic asanas
in one centre, slow pace of asanas in another, only Pr yma
in yet another or only meditation in another. To add to our
confusion one guru would use a posture or breathing to cure a
condition whereas another guru would prohibit the same posture
or breathing for the same condition. For example, if
Sarvgsana was never to be practiced for hypertensive patients
as per one centre, the same would be the recommended asana in
another centre.
A little deeper thinking gave us the clue to decipher this riddle.
All these patients using any of the practices had actually practiced
Yoga - the state of inner tranquility, mastery and freedomfrom
fears and anxieties. And this was the common factor that helped
all of them towards complete recovery. Now it became simple
for us to understand Swami Vivekanandas statement that the
goal of healing is to unfold the potential divinity by one or more
or all of the four aspects of yoga, namely Karma, Bhakti, J nna
or Rja yoga. Thus yoga therapy is not organ specific but it is a
science that works holistically to strengthen the inner being.
The next bigger challenge was to put together the concepts learnt
fromthese Gurus, the knowledge base fromtraditional texts, the
growing knowledge of pathophysiology of diseases frommodern
science and the feasibility of teaching them to our patients in an
acceptable and enjoyable fashion.
We started scanning through the traditional texts of yoga and
spirituality. The concept of 5 layered existence of all of us as
postulated and described in great detail in Taittireya Upaniat as
Panca Koa was found to be the most holistic concept of human
existence which is in no way contradicting the modern systematic
approach to the understanding of human body. It is more
generalised, holistic and hence can contain in it the physical body
[Annamaya Koa] and the next three layers Pr amaya,
Manomaya, and Vijnnamaya Kos which are called the subtle
bodies in Vedanta and spiritual lore. The fifth koa the
nandamaya Koa is the causal body fromwhere all other layers
take birth. Thus we got a holistic and concrete perspective of
human existence as the foundation for yoga therapy.
Disease, in modern medical perspective is considered as
dysfunctioning of organs and systems which may be due to
congenital defects, external atmospheric agents like allergens,
toxins, pollutants or infectious germs. Modern science does
recognize that the other major cause for diseases could be the
(iii) (iv)
~
factor of internal imbalances like mental restlessness, emotional
upsurges or intellectual conflicts that lead to stress reactions.
The concept of disease according to yoga is found in the treatise
called Yogavsiha. According to this text, the modern diseases
such as asthma, diabetes, hypertension, and anxiety are called
dhija Vydhi(stress born diseases) originating in Manomaya
Koa- the astral layer of our existence. They arise fromour actions
that are governed by our emotions [strong likes and dislikes]
rather than what is right or what is wrong. Often in this phase,
we respond to our emotions - the pull of senses knowing fully
well that we are going against what is right. This is called
Prajnpardha in Ayurveda-a mistake at the level of inner
consciousness. It is this going against what is right - the cosmic
law that causes an imbalance, a dis-ease at the Manomaya Koa
called dhi.
The Adhi at the astral layer if not remedied will bring imbalances
at the level of Pr amaya Koa that shows up as breathing jerks,
imbalances and speed. This in turn creates stress reactions causing
autonomic and endocrine imbalances leading to diseases in the
body called Vydhi. Such diseases are called dhija Vydhi i.e.
Vydhis created of dhis. The other category of diseases such
as infections and injuries come under Andhija Vydhis which
essentially are physical in nature and can be tackled by modern
medical system effectively. Since the dhija Vydhis are multi
dimensional, we need to tackle them not merely with physical
symptomatic treatment measures. The whole man has to be
treated. And only then can there be lasting remedy to our
problems of the modern era. The answer lies in the Integrated
Approach of Yoga Therapy that provides techniques for
correcting the problem at both the gross (physical) and subtle
levels. Yoga practices help in bringing about balance at the level
of all the five Koas so that complete health can be restored. The
practices at Annamaya Koa include yogsans, ithilkara a
vyyma [loosening practices], yoga diet and yoga kriys, at
Pr mya Koa - breathing practices, breathing kriys and
Pr yma. At the Manomaya Koa, the practices are meditation
[Cyclic meditation and Ommeditation], devotional sessions and
happy assembly, where-as lectures, counseling and satsangs
correct the notions about ones life ambitions and goals that form
the basic conceptual root for the life style of the individual. Karma
yoga and tuning to nature are the practices that help one to get
established in nandamaya Koa bringing bliss in our lives.
Based on all these information, we felt confident to start off our
courses in yoga therapy with several workshops, camps,
conferences, and seminars between 1980 to 85. Thousands of
patients participated, learnt the techniques and started giving their
feed -back. Based on the experiences of the patients we went on
learning what, why and how of many of the techniques taught
to them. A general set of integrated approach of yoga therapy
which gave fascinating results in diseases like asthma, diabetes,
hypertension, anxiety, etc. started evolving into more and more
specific practices which could give quicker results, requiring
lesser duration of practices. We also learnt from the feedback of
patients how to give immediate relief for episodic conditions like
asthma, migraine, panic disorders, etc. While treating these
patients, we recorded data before and after 2 weeks of yoga
therapy and followed them up to 10 years. The results were
statistically analysed and published in indexed scientific medical
journals.
This series of booklets include step by step instructions for the
set of practices, which could be practiced for an hour daily by
patients with different ailments. These are safe practices. The
practices that could be harmful for the conditions have been
carefully avoided based on the knowledge of the physiological
effects of these practices and its expected effects on the disease.
However it is safe for you to ask your doctor or medical advisor
before you start practising these techniques. The ideal way to
use this booklet is to keep this as a reference book after you have
(v) (vi)
learnt them under the guidance of a yoga teacher trained in our
system of yoga therapy.
The list of practices mentioned in the contents are all safe. If you
have more than one illness, you need to select these common
practices from the list for all those illnesses (see our other
volumes).
The complete list in the booklet would take more than one and
half hour to practice. Start with a set of simple practices amongst
these, and gradually go on to achieve the capacity to performthe
entire set.
The ideal way to plan your daily yoga practices is, 45 minutes of
physical practices followed by avsana in the morning,
Pr yma and meditation for 45 minutes in the evening. Daily
practice is mandatory. Physical practices have to be performed
only in empty stomach or 4 hours after a major meal or 2 hours
after a small meal. Do not practice yogsanas when you are very
tired or during menstruation. Meditation and Ndnusandhna
can be practised even after a meal or during menstruation in
women.
We are indebted to Smt. Subhadra Devi, Kum. Asha Didi,
Sri Ganga Ningombam, Sri. Natesh and many other Yoga
Therapists for their help in preparing this booklet.
Dr R Nagarathna
Dr H R Nagendra
(vii)
D Yogsans
1. Ardhakati Cakrsana 52
2. Ardha Cakrsana 53
3. Pda Hastsana 53
4. Bhujagsana 54
5. alabhsana 55
6. Dhanursana 55
7. Sarvgsana 56
8. Matsysana 57
9. Viparta kara i 58
10 Halsana 58
11. Cakrsana 59
12. aksana 60
13. Vakrsana 61
14. Ardha Matsyendrsana 61
15. Utrsana 62
16. Instant Relaxation Technique (IRT) 63
17. Quick Relaxation Technique (QRT) 64
18. Deep Relaxation Technique (DRT) 64
3 PR YMA
A. Postures for Pr yma and Meditation 67
B. Mudrs for Pr yma and Meditation 69
C. Preparatory Practices for Pr yma 71
1 Cleansing breath (Kaplabhti Kriya) 71
2. Vibhgya vasana (Sectional Breathing) 73
D. Pr yma
1. Srya Anuloma Viloma Pr yma 77
2. Candra Anuloma Viloma Pr yma 77
3. Nuddhi Pr yma 79
4. Cooling Pr yma 80
5. BhrmarPr yma 82
(viii) (ix)
CONTENTS
PageNos.
1 MODERN MEDICAL AND YOGA PERSPECTIVE 1
OF ARTHRITIS
2 ITHILKARA A VYYMA AND YOGSANS. 31
A Sthiti (initial) and ithila (relaxation) Postures for all 31
ithilkara a Vyyma and sans.
B ithilkara a Vyyma (Loosening Exercises) 35
1. Passive rotation of toes 35
2. Toe Bending 35
3. Ankle Bending 36
4. Ankle Rotation 37
5. Knee Bending 38
6. Knee Rotation 38
7. Knee Cap tightening 39
8. Half Butterfly 39
9. Full Butterfly 40
10. Waist Rotation 42
11. Wrist Rotation 42
12. Shoulder Rotation 43
13. Neck Bending 44
14. Neck Rotation 46
C akti Viksaka Sksma Vyyma 47
1. For Wrists - Mani Bandha akti Viksaka 47
2. For Palms - Kara Tala akti Viksaka 47
3. For Fingers - Anguli akti Viksaka 48
4. For Elbows - Khaponi akti Viksaka 48
5. For Arms - Bhuja Bandha akti Viksaka 49
6. For Back - Kati akti Viksaka 49
7. For Thighs - J angha akti Viksaka 50
8. For Calf Muscles - Pindali akti Viksaka 51
(x)
4 MEDITATION 83
1. Nadnusandhna. 83
2. OM Dhyna (Meditation) 85
5 KRIYAS (CLEANSING PRACTICES) 87
1. J ala Neti. 87
2. Sutra Neti. 88
3. Vamana Dhouti. 88
6 INTEGRATED YOGA MODULE FOR 90
ARTHRITIS
ONE HOUR SCHEDULES - Set-A 96
Set-B 98
INDEX 100
1 2
MODERN MEDICAL & YOGA
PERSPECTIVE OF ARTHRITIS
Pain in the joints is a common problemwhich may vary froma
minor discomfort to a disabling chronic problem affecting the
quality of life to a great extent. The biomedical inventions have
given great mobility and functional ability for damaged joints. It
is not unusual to find persons with 10 to 20 joints (small and
big) replaced as and when the joints get damaged, which has
helped themto live their lives in comfort. Thanks to fascinating
advances in medication too, which has definitely saved an
arthritic from the devastating side effects of steroids. But, have
we hit the nail on its head? Have we been able to cure or prevent
joint diseases? The answer is a clear No. Increasing problems
of aging changes in the joints, are expected even as our life
expectancy and longevity have increased all round the globe.
But what about the other types of arthritidis which are hitting
younger persons? Rheumatoid arthritis, a disease of temperate
climates, is still an enigma as we have not been able to remove
the root cause of the disease.
With the advances in technology as applied to the understanding
of the disturbances at the molecular level we now have a huge
fund of knowledge about the functional interrelationship between
the brain, immune system, genes and all other organ systems of
the body. This understanding has made us recognize the role of
the mind over matter (the body) as well as the influence of cellular
activities on the mind. There is an intricate feed back loop of
connections that point out that many of these common disabling
diseases of the joints can be traced to the life style, that triggers
off the underlying family (genetic) tendencies.
Yoga with its holistic understanding of the human body mind
complex provides a well developed programme of practices to
set right or correct these deep internal imbalances caused by the
erratic life style.
This booklet is a guide to Yoga therapists as well as patients
suffering from arthritis.In the first part of the book an attempt
has been made to give a brief understanding of the modern medical
and yogic perspective of joint diseases. The second part of the
book gives instructions to the daily practices of yoga to be
performed by a patient with arthritis.
STRUCTURE AND FUNCTIONS OF J OINTS
Types of J oints :
1. Immobile joints are seen in the skull bones. They hold the
flat bones of the skull together and are simple. The irregularly
sawed margins of one bone fits into the irregular crevices in
the margin of the other bone.
2. Mobile joints are also called Synovial joints. These could be
i. Hinge joints as in knees, elbows and fingers.
ii. Ball and socket joints as in hips and shoulders.
iii. Facet joints of the spine between vertebral bones.
Amongst these two major types of joints, arthritis affects only
the mobile joints as they are most vulnerable to injuries and
inflammations.
What is Synovial joint ?
In most of the mobile limb joints, the expanded ends of the two
long bones come together to form the joint. The two bony
surfaces that touch each other are lined by a thin pearly white,
smooth, shiny, hard material called articular cartilage. The two
Metacarpal
Synovial membrane
Synovial fluid
Caritlage
Proximal phalanx
1
Dr. R Nagarathna Dr. HR Nagendra
3 4
in the joints can be classified under two major headings. Adhija
- stress born and Andhija - non-stress born causes.
Arthritis due to Andhija causes (external causes) include those
due to infections, injuries and toxins. Apart fromdirect invasion
of joints by germs as in chronic TB, Leprosy etc, or pus
producing acute arthritis, reactive arthritis is another condition
wherein inflammation in the joints occurs as a response to
infection anywhere else in the body (e.g., rheumatic fever, post
dysentery arthritis etc.). The treatment of infections certainly
requires antibiotics administered as medicines. Here the role of
yoga is to strengthen the immune systemto fight better; and also
to prevent and correct deformities.
The other common Andhija causes of painful joints are due to
injuries i.e., post-traumatic effects on joints. Here yoga practices
have been used effectively to minimize pain and swelling, prevent
or correct deformities.
The other common causes of chronic arthritis fall under the
category of Adhija vyadhi or stress related arthritis. Osteo
arthritis and rheumatoid arthritis are two common conditions
under this category. Fibromayalgia, autoimmune connective
tissue disorders with musculo skeletal pains and non-specific
arthralgias, are other Adhija causes of musculo-skeletal pains.
What is Osteo-arthrosis ?
Osteo-arthrosis (OA) is a condition related to aging of the joints.
The causes could be primary or secondary. The common joints
bone ends are enclosed inside a well protected space covered by
a tough outer sheath called joint capsule. There are strong thick
cord like structures (ropes) that hold the bones firmly together
called ligaments.
The free joint space is filled with a lubricating fluid called Synovial
fluid. This fluid is slimy and is continuously replenished. Synovial
membrane forms the velvety soft inner coating of the joint capsule.
This is full of blood vessels and glands that secrete and reabsorb
the lubricating fluid.
Muscles are attached directly to the bones that go to form the
joint. Contraction and relaxation of these muscles cause
movement of the joints. As the muscle approaches the point of
attachment to the bone it may change its texture into a tough
non-contracting material called tendon. Tendons are strings that
can manoeuvre the narrow passages to reach the bone across the
joint in which the movement takes place. For e.g., the hands and
feet are full of thin long tendons extending frombulky muscles
of the forearm and calf, so that the fine movements of fingers
and toes can be ensured.
What causes Arthritis?
The word Arthritis means Arthra =J oint, itis =inflammation.
Not all pains in joints can be called arthritis.When Pain in the
joint and muscles occurs without any inflammation, it is called
arthralgia andmyalgia. According to yoga texts all types of pain
Causes
Anadhija - non-stressborn Adhijah - stress born
Infections Osteo arthritis
Acute Rheumatoid Arthritis -
Chronic Sero negative
Reactive Sero positive
Injuries Connective tissue diseases
Acute phase Arthralgias
Chronic phase Musculo Skeletal pain
With deformities Fibromyalgia
Osteoporosis
ARTHRA - JOINT
ITIS- FIGHTING (INFLAMMATION)
COMMON - WEIGHT
BEARING JOINTS
5 6
affected are the weight bearing joints. Hence it commonly affects
the knees, hips, lumbar or cervical spine.
The secondary OA occurs in any joint that might have sustained
injury due to trauma, or gout, or inflammation, some years ago,
which goes on to produce wear and tear changes.
What happens in OA?
The exact cause of OA is not yet known. The condition starts by
wear and tear changes in the cartilage of the joint. Much research
has gone on in the last ten years to understand the chemical
changes that happen in the joint cartilage with aging. The cartilage
is not a solid non-living material. There occurs a continuous
ii. Decreases in glycosaminoglycan concentration and
iii. Disruption of proteoglycan aggregation.
A dynamic balanced turnover of these substances helps the
cartilage to function as an efficiant shock absorber. Once the
balance is disturbed the cartilage starts wearing out which is a
very slow process.
This wearing out starts as pitting on the surface which is initially
more obvious on the margins of the ends of the long bones.
When this process continues over a number of years the bone
becomes exposed at the margins. To cover up the exposed
points, extra bone gets deposited in place of healthy smooth
cartilage. These bony deposits are called osteophytes. Thinning
of the cartilage due to pits on the surfaces goes on and adds to
reduction in the joint space. The joint starts creaking due to
roughened surface and the extra bone (osteophyte) deposition
at the margins. When the bone rubs against each other the pain
sensitive nerve endings get stimulated and they send messages
to the brain leading to pain.
Now and then, there could be acute pain with much swelling
requiring medicines and rest. During these episodes there is an
active inflammation, an attempt of the body to remove the foreign
body. The foreign body in the joint that causes acute arthritis
could be the particles of bone or cartilage that may have been
chipped off during periods of excessive strain on the already
aging joint.
Is OA related to Stress?
Osteo arthrosis, we have seen, is a natural aging process just like
the skin becoming wrinkly, hair turning grey, teeth becoming
loose, or the arteries becoming hard. In the modern life style we
see many of these aging processes hastening up leading to early
greying or baldness or early atherosclerosis with coronary artery
disease leading to heart attacks in very young persons etc.
Similarly the joints also show early aging changes.
WEAR & TEAR OF JOINTS SMOOTH LINING OF
BONES - CARTILAGE BECOMES ROUGH & THIN
programmed cell and fluid turn over in the cartilage to maintain
a healthy balance.
As the age advances, the rate of repair of the cartilage is not in
proportion to the rate of wear and tear that goes on. The water
content in the cartilage increases and becomes vulnerable to rapid
wear and tear changes leading to formation of pits on the smooth
surface. There are other biochemical changes in the cartilage
which include
i. Alteration in ratio of chemicals called Chondroitin and
Keratin.
7 8
According to yoga we are born with a stock of Pr a programmed
to last for a full life span of one hundred years. We go on spending
a small part of it for all our day to day activities. Emotions demand
larger amount of energy (Pr a) expenditure than physical
activities. With the fast life style of modern living studded with
hypersensitized emotional surges, and suppressions, the rate at
which we burn out the pr a is much faster. The Pr a stock that
had to last for a hundred years is being used up and hence the
problems of aging show up at an earlier age. The joints also
being a part of the whole system would obviously reflect the
changes of early aging in the form of chemical changes in its
cartilage followed by all the after effects of osteophyte formation
and deformities.
This concept is being understood today as genetic programming
of cell turn over. The rate of cell destruction and regeneration is
programmed in our genes. As the age advances the rate of cell
regeneration falls short of the rate at which the cell destruction
takes place. The pace at which this disparity happens is also pro-
grammed. It is as if we have a soft ware that has a programme of
aging which goes on automatically for a century if a person leads
a disciplined life in tune with nature and his own natural pro-
grammed biorhythm.
A stressful life style alters the internal environment for gene
expression and the program in the gene that decides the rate of
aging gets disturbed. Hence a rapid aging process due to stress is
due to altered rate of cell destruction and regeneration.
Locally, the health of the
cartilage requires mode-
rate degree of movement.
J ust like the muscles
would become weak
when not used, the joints
when not moved enough
become unhealthy and
vulnerable to injuries.
SEDENTARY LIFE
LIFE STYLE - FAST LIFE
STRESS
OR VIOLENT SPORTS
LEADS TO EARLY AGING
The other end of the spectrum that could cause early aging
changes in weight bearing joints is excessive injuries during
physical sports. Repeated injuries obviously (small and big) could
cause early aging as the repair rate of cartilage is very slow
leading to osteophyte formation and OA.
Thus, the spine and the weight bearing joints (hips and knees)
are most vulnerable to OA in the modern age because of a
combination of these extremes i.e., too little activity due to
sedentary life and injuries due to heavy sports.
What is Rheumatoid Arthritis?
Rheumatoid Arthritis (RA) is a disease of joints characterized
by inflammation in many joints, that occurs at an younger age
than OA.
It generally starts off with pain in small joints of fingers and
toes, in cold season after an episode of infection or delivery or
around menopause. Pain and swelling affects middle and ring
fingers, wrists, and toes; lasts for about 3 to 4 weeks and goes
away with medicines; may be associated with fever, and general
RHEUMATOID ARTHRITIS
YOUNG PERSONS
20 - 50 YRS (OA > 60 YRS)
MORE IN WOMEN
F : M RATIO
5 : 1
Today life can be managed most effectively with minimum
(almost nil) physical movements, and hence OA is becoming a
common problem of the sedentary life habits of modern life of
computers and cars. Obesity is another factor that hastons up
the rate of joint damage.
9 10
weakness if it is a bad flare up. The pains may recur a few months
later, again triggered by a physical or emotional stress, lasting
for long durations, affecting more and more joints; when healing
occurs it may lead to stiffness and deformities which is the most
worrying aspect of this chronic disease. Although RA is found
in all parts of the world , it is more common as severe in cold
countries. There are different variations of RA; it may affect joints
without swelling ; may be associated with problems in other
organs. when it occurs in men, it affects bigger joints like hips,
shoulders and spine.
What causes RA?
No single cause has been established. But there are many things
that we know about it. One of the major factors known in the
cause of RA is autoimmunity.
What is autoimmunity?
The immune systemis our defence systemequipped with different
types of white blood cells to fight any dangerous invasion by
enemy bacteria, viruses, foreign bodies or even a transplant tissue.
This defence is just like the border security force of a country.
The radors sense the enemy movements; the information reaches
the chief vigilance officer who is put on the alert. After several
meetings and discussions the war is declared; suitable type of
army is recruited and the war begins.;continuous moment to
moment monitoring goes on until the war is over;the entire
country is put on vigilance and co-operation;all other activities
and celebrations are deferred except the basic needs. A very
similar phenomenon happens within our body. The white blood
cells (WBCs )sense the invader, messages are sent to the camp
site - the lymph nodes and thymus, where the decision is made
to trigger off the fight. Intricate details are noted about the type,
quantity, quality and severity of the invasion before decisions
are made about what type of army (cells- lymphocytes,
eosinophils, monocytes or chemicals- antibodies, compliments,
local hormones) that has to be recruited to the site. Once the
decision is taken, the primed fighters are brought through the
blood stream to the site and actual warfare (inflammation) takes
place. The WBCs and the chemical fighters surround the invader,
break the bacterial cell wall and dissolve the cell material. In the
process the WBCs are themselves destroyed. After all the germs
or the foreign material is destroyed the debris liquifies (pus), is
thrown out and healing begins by filling up the damaged area by
the surrounding healthy tissues or scar tissue.
Of all these steps involved in this complex immune processes,
the most important and sensitive component is the capacity of
the WBCs to sense danger by differen tiating foreign cells from
self cells. This is the most highly evolved faculty that is unique
to a race or an individual. WBCs do this by identifying the
differences in the structure of the proteins contained in different
cells.
In auto -immunity this capacity to differentiate self from non-
self is disturbed. The WBCs think that the self protein itself is
foreign and send
messages to recruit
fighter cells to that
particular area and
inflammation begins. In
rheumatoid arthritis the
body thinks that the cells
in the synovial lining of
the joints are foreign and
the inflammations
triggered off. This inflammation leads to swelling(tumor),
pain(dolor), redness(rubor) and local heat (calor).
After the acute phase is over when the healing takes place by
scar tissue the joint gets fixed in odd positions and this leads to
stiffness and deformities. Due to immobility and damage to the
joint structure, the muscles around the joints become
wasted(weakened).
CAUSE -
AUTO IMMUNITY
FIGHTING AGAINST
SELF
JOINT LINING CELLS
CONSIDERED
NON-SELF BY
DEFENCE CELLS
RHEUMATOI D ARTHRI TI S
11 12
What triggers autoimmunity in rheumatoid
arthritis?
One of the well known factors is the cold weather. In RA we
know that there occurs a typical seasonal aggravation of the
disease. The other factor that
is known to trigger off
autoimmunity is stress. It is
observed that RA starts off
or flares up in most women
after some form of stress.
Stresses could be physical
like an infection, post
delivery, or menopause. Or
it may be an emotional
trigger. Generally, it has been observed that you are sensitive
by nature and trying to cope up with too many emotionally
demanding situations in your life over a number of years. Also,
there is usually an immediate trigger in the form of an acute
emotionally demanding situation.
There seems to be a strong
family tendency for
rheumatoid disease at the
background, which has
made you vulnerable to
autoimmune arthritis, and
the stresses of life either
physical or emotional have
triggered off the actual
disease process.
Psyche, central nervous system and immune
system.
Today modern science has understood the mechanisms of how
this stress can trigger off the autoimmune process. Psycho-neuro-
immunology is the science that has understood these connections
vividly both through animal and human experiments.
The Central Nervous System(CNS) is disturbed if your mind is
disturbed. Long standing persistent emotional surges and
suppressions trigger off the loop of persistent excitement starts
off chronic imbalance in their chemical regulation mechanism.
Several chemicals have been identified (ACTH, cartisones,
cytokines etc.) that are released in large quantities fromdifferent
parts of this psycho- neuro-immune pathway that affect the
immune system functions. One way you could understand this
is, when there is a danger we fight to survive; if there is a long
WHY ?
AUTO IMMUNITY
HEREDITY
TRIGGERS
STRESS -
PHYSICAL STRESSES
COLD CLIMATE
POST DELIVERY
MENOPAUSE
EMOTIONAL STRESS
MODERN LIFE STYLE
A
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T
E
S
H
O
C
K
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N
G
E
V
E
N
T
S
C
H
R
O
N
I
C
F
R
U
S
T
R
A
T
I
O
N
D
E
P
R
E
S
S
I
O
N
PSYCHO NEURO IMMUNOLOGY
STRESS & AUTO IMMUNITY
THYMUS
B
T
LYMPHOCYTES
standing danger we become more and more violent; we lose our
discrimination, and start getting muddled; turn into a brute; forget
the soft human qualities and get lost in acts of destroying the
fellow human beings who may not be our enemies; this is what
happens to your immune system. The most highly developed
faculty of differentiating self from non-self is the first function
to be knocked off, when you are chronically stressed. The killer
instinct takes the upper hand and produces an autoimmune
inflammation in the joints.
Mrs. J ayanthi a 35 year old house wife come with typical
rheumatoid arthritis of about 3 years duration. After she came
13 14
out of her problem through yoga therapy she became confident
to express her stress problems. She analysed herself and said that
the cause of her RA was her sensitive nature, and suppression of
her emotions. Coming froma rural background, and being married
to a joint family (5 members) in the city, she had too many things
to adapt in her new life. The emotional adjustment to accept the
ways of the new house, husband, and the neighborhood, was
quite demanding. Her biggest problem which caused the major
emotional suppression was her interaction with the mother-in-
law. Mother-in-law being a meticulous obstinate personality
would go on pointing out the mistakes several times in the day.
This left her in a state of constant fear throughout the day. This
unexpressed fears ended up with joint pains, with active
symmetrical arthritis (RA). The pains were suppressed by long
term suppressant medication and she was managing to do her
routine duties. But because of repeated flare ups, increasing doses
of medication and the mounting fears of long termcrippling, her
illness only went on persisting for about 3 years before she came
for Yoga therapy. This is how the problemthat starts in the mind
brings about the stress induced autoimmune problems.
What are the other stress related rheumatic
problems?
Ankylosing spondylitis is a (Bamboo spine disease) is a formof
auto-immune arthritis with a strong genetic back ground, that
occurs more commonly in males affecting mainly the spine, pelvis
and hip. The healing stage is characterised by bony fusion of the
joint and hence the joints become fixed.
Fibromyalgia is a type of rheumatic disease without active
arthritis. This condition is characterized by complaints of
generalised muscular pains, shifting from one place to another,
with several tender spots in the painful muscles, that comes and
goes episodically. This is also a life style related disease with
inflammation in fibrous tissue and a general internal imbalance
of psycho-neuro-muscular pathways.
Other conditions which do not clearly fall under any one specific
pattern of a definable disease or syndrome would include
arthralgias, myalgias, episodes of myositis and generalised body
aches of unexplained etiology.
Another major category of autoimmune disorders that includes
connective tissue disorders like lupus, polyarteritis, scleroderma,
etc., affect many organs including joints, kidneys, skin, muscles,
eyes etc., are also adhija vyadhis with a strong family tendency.
Stressful life events trigger off the actual imbalance that manifests
around middle age as a specific ailment through damage to
connective tissues by autoimmunity.
Chronic fatigue syndrome(CFS) is another common disease of
the muscular system, about which much research is going on. In
this condition the fatigue is so severe that even to lift the hand
from thebed could be a Herculian task. Research is continuing
in order to understand the cause of CFS. It is believed to be a
virus infection with an autoimmune process related to stressful
life style.
Management of Arthritis
Modern medicine has recognized the role of helping a patient
with arthritis by a multidisciplinary approach, involving several
experts including a physician, rheumatologist, orthopedic
surgeon , physiotherapist, nurse, occupational therapist,
psychologist and yoga therapist.
How do modern medicines work in Rheumatoid Arthritis?
The Objective of drug therapy in RA has three goals.
i. Symptom relief
ii. Suppress inflammation, and
iii. Prevent joint destruction.
The first level is symptomrelief by painkiller tablets (Analgesics)
which benumb the nerves fromsending off the messages of pain
to the brain.
15 16
The second level drugs include non-steroidal anti inflammatory
drugs (NSAID) and steroids.
Steroids (Carticosteroids) which was the only miracle drug that
was available a few decades ago, has been replaced by NSAIDS
because of the large number of serious side effects. Obesity,
hypertension, diabetes, thinning away of bones with proneness
to multiple fractures, skin problems and vulnerability to chronic
dangerous infections are known to occur with long term usage
of any of the categories of steroids. Hence today steroids are
prescribed for short periods of not more than 4 to 6 weeks in rare
situations of severe and dangerous flare up of RA, when it affects
heart, eyes etc. It is also established that steroids do not have a
disease modifying potency. Local steroid injections into the joints,
eyes etc, are still used as it has no major side effects.
The NSAIDs are the commonly used agents as the first line of
medication in all forms of rheumatic pains. Research over the
years has been directed towards evolving potent and safe NSAIDs
with less and less side effects. We can say that we have a succeded
in the discovery of NSAIDs with almost no side effects even
when consumed over years. A minor degree of stomach upset is
probably the only minor side effect with the latest drugs of this
category.
Steroids and NSAIDs work at the level of the white blood cells-
the soldiers are blocked from attacking the cells in the lining of
the joints by preventing the expression of the inflammatory
processes.
The third category of medicines which are to be used for a long
period of time in RA are called disease modifying anti rheumatic
drugs (DMARD). These are Gold, D Penicillamine, anti-malarials
like chloroquin and Immuno Suppressant drug Methotroxate.
DMARDs are used for long termsuppression of the basic immune
disturbances. All these drugs are associated with many minor
and major side effects requiring very close monitoring and careful
look out for side effects that may affect the kidneys, eyes, blood
etc. A judicial use of a combination of all these drugs has saved
STRESS
Manomaya kosa
Auto Immunity
Pranamaya kosa
Joint
Inflammation
Annamaya kosa
Anti inflammatory drugs
Steroids, NSAID
Immuno- suppresants
methotrexate
Psycho therapy, Yoga
large number of patients with RA fromthe devastating crippling
problems.
What are the drugs available for management of OA?
Pain killers and Anti-inflammatory agents (NSAIDs) and local
injection of steroids into joints formthe first line of relief in OA.
But none of these are curative. Many new drugs are now available
that are known to have protective and preventive role in OA.
These are Chondro-protective drugs (protect the cartilage),
Prevent proteoglycan loss from cartilage as the age advances or
stimulate cartilage synthesis or inhibit phagolytic enzymes that
are responsible for rapid destruction of the cartilage. Glucosamine,
Arteparan and Rumalon are the drugs in this category.
Physical therapies in the management of Arthritis
Advances in technology has given many aids and gadgets for
physiotherapy and occupational therapy. Local heat, wax bath,
medicated oil massage, ultra sound vibration therapy are all used
for pain relief. Several gadgets are designed to rehabilitate and
improve the quality of life of patients with already damaged
joints. Replacement of joints that are damaged that may not be
tackled by all the available medicines is now available.
We can see that although there has been enormous amount of
knowledge and therapeutic help that is available in modern
medicine, none of these really tackle the problem at its root
17 18
cause.Hence research continues. Let us see how yogis under stood
this problem of psychosomatic ailments and offered remedies.
Integrated approach of Yoga Therapy for Arthritis
The integrated approach of yoga therapy provides techniques to
address the problems of all aspects of the stressed fast life style
of the individual.
According to yoga we all
have five bodies. The
solid physical body
visible to our eyes made
of a permutation and
combination of hydro-
gen, oxygen, carbon,
nitrogen, calcium, and
potassium etc. is called
Annamaya koa (physical
body). The life energy (pr a) that makes each and every cell
carry on its functions is pr amaya koa (vital energy body).
Right dose of pr a is supplied to all cells to maintain health. The
mind which carries on the functions of perception, memory and
emotions is called manomaya koa (mind body or astral body).
The inner mind that controls and guides the manomaya koa is
called vijnnamaya koa (knowledge body). This is the judge
who decides what is right and wrong based on lifes experiences
so that we can live a life of contentment, bliss and happiness. In
the fifth which is the subtlest body called nandamaya koa(bliss
body), the person is in perfect health at physical, mental,
emotional, social and spiritual level because of total inner mastery
over the functioning of each one of the other four koas. Ill health
results if there is lack of mastery.
According to yoga psychosomatic
problems begin in Manmaya Koa
(mind layer of our existence) as an
dhija vydhi. dhi is stress. Stress
begins in the mind (Manas) as
uncontrolled surge of emotions (Bhvana). These emotions such
as anxiety, worry or depression, tension etc., are psychological
responses to deman-ding situations either real or imagined. Stress
is defined as Jesie( Vega) -excessive speed. Stresses are our
emotional reactions( Gsie- Udvega) described as the six enemies
of man namely, keece(intense desire) eesOe (anger), ueesYe(miserliness)
ceesn(infatuation) ceo (arrogance) and ceelme-e&(jelousy). In all these
emotions there is one common factor namely the excessive speed
of the rate of flow of our thoughts. This is described as keece
eesOesodYeJebJesieb (Kama Krodhodbhavam vegam in Bhagavad gita -
intense desire and anger lead to excessive speed.)
These stresses carry enormous power (energy) by gathering
momentum by the recycling of thoughts unceasingly in the
Manmaya koa. This speeded up loop goes out of control and
we get lost in the speed. This speed when suppressed over a long
period of time starts clouding the faculties and disturbs the balance
of the 5 koas. The nanda or J nna- the right knowledge, is
clouded by the emotions. We get completely lost when worrying
becomes a full time occupation. We start feeling tensedup all
day, worried all night and depressed for days. Sleep gets disturbed.
As the energy is drained out in this speeded up loop of worry,
the other soft faculties of the mind like cheerfulness, patience,
and contentment get replaced by violent emotions of reactivity,
restlessness, depression, unfounded apprehesion, lack of drive,
indecisiveness, irritability and forgetfulness etc. These are the
manifestations of the uncontrolled stress reactions i.e., speed of
the mind. When this goes on for some time it percolates into the
Pr amaya koa and disturbs the Pr a balance; excessive erratic
surges of Pr a manifests initially as functional disturbances like
excessive generalised tiredness, bodyaches, feverishness,
exhaustion and immune disturbances . At this phase the most
commonly noticeable imbalance is in the form of irregular
breathing pattern - disturbed rate, rhythm, and depth of breathing
followed by irregularities in digestion with disturbed appetite and
PANCA KA
ANNAMAYA
VIJ NAMAYA
MANMAYA
PRNAMAYA
NANDAMAYA
FI VE FACETS OF PERSONALI TY FI VE FACETS OF PERSONALI TY
19 20
bowel habits. When the suppressed stresses continue for some
more months or years, it settles down in the joints as excessive
Pr a that gets locked up in Nadis around joints. The
inflammation that shows up in the joints is the excessive speed
that has percolated fromManmaya to annamaya via Pr amaya
Koa. Inflammation, a war against the synovial membrane -an
auto immune fight- a civil war. The speed is grossified into
visible structural damage. Yoga says that you had the full freedom
to react or not to react or react other wise in the Manmaya Koa
initially when there was a demanding situation. But when you
amplified the reactions, you started losing the freedom. Once
you lost the freedom, the chain of reactions went on gathering
momentum and it settled down in the joints as inflammation.
Yoga texts also explain this phenomenon as a process of
constriction, as in the example of formation of Ice. The molecules
that had complete freedom to diffuse into a wide space in the
gaseous state, became confined to the boundaries of a container
in the liquid state which later became constricted with very
minimal freedom in the solid state of ice. Similarly when the
stress reactions are in the state of thought in Manomaya Koa
there is full freedom. Then it recycles and gets bound into the
Pr a (liquid state) with less freedom. As it constricts further it
solidifies into annamaya Koa as joint problem with least
freedom.
This understanding is useful to you because it is a reversible
process. J ust like the ice can melt into water and vapour, you
can reverse this whole process of constriction (in the form of
arthritis) towards expansion or complete freedom from disease.
This process is called eefleemeJe(Pratiprasava-retracing). You can
start reversing the whole process of inflammation by using three
tools namely internal awareness , slowing down and
expansion. You need to work with enormous confidence and
fearlessness to acheive complete cure from this autoimmune
arthritis or the aging arthritis. The IAYT provides techniques to
change the imbalances at all the five Koas.
IAYT for Rheumatoid Arthritis - Annamaya
Koa practices.
All annamaya Koa practices are meant to reduce the speed at
the physical level, i.e., give very deep relaxation and rest to the
entire body in general and to the painful muscles and joints in
TECHNICS OF YOGA
ANNAMAYA KA
particular. Pain in the joint is seen as speeded up activity i.e.,
too many of the pain sensors are being triggered off to send
electrical impulses to the brain. When there is a joint inflammation
the surrounding muscles get tensed i.e., too many of the muscle
fibers get activated in order to prevent joint movement. This
muscle spasm is also speed. When you follow the special
technique practices designed for arthritis, you must develop the
deep internal awareness to consciously slow down the activity
in the stretched part which is experienced as a feeling of rest,
relaxation, ease, freedom, let go, and expansion. When you go
through the full list of the practices you will be working with the
whole body part by part to give a stretch followed by deep rest
and relaxation. Patanajali gives the hints for achieving these two
goals of slowing down and expansion when he talks about
e-elveMewefLeu-e( Prayatna aithilya), trick to let go of all effort toslow
down, and DevevlemeceeHeeflle (Anantasampatti), the trick to expand
and merge your awareness in the imagery of vast endless sky or
ocean. When you practice the physical practices, your mind
should focus intensely(OeejCe- Dharana) on the point of pain or
stretch. Stretch up to a point where your pain is tolerable or
enjoyable. Bring your full concentration on to the point of pain.
TECHNICS OF YOGA
ANNAMAYA KA
J OINT LOOSENING EXERCISES
REDUCESSTIFFNESSOF J OINTS
IMPROVESFLEXIBILITY
SAKTI VIKSAKA SKMA
VYYMA
STRENGTHENSMUSCLES
AROUND J OINT
21
As soon as you release
the position (in repeating
type of movements) feel
the let go, freedom,ease
and expansion at the spot
where you had the stretch
or the pain. Develop a
deep internal awareness of
this alternate stretch and
let go, which can be looked upon as speed and slowing down,
or pain and no pain, or effort and effortlessness, or constriction
and expansion, or focussing and defocussing.
When you move on to yoga sanas where you do not repeat the
practices you have to maintain in the final posture of the sana
for some time. When you have moved into an sana come to the
point of tolerable degree of pain. Maintain with ease. Relax all
other parts of the body which you had contracted unnecessarily
(prayatna aithilya). Continue to maintain in the final posture of
the sana; focus your attention on the painful part. Now move
on to the next phase (Ananta sampatti ) and start slowly diffusing
the impulses from the point of pain, by merging your mind in
the visualization of the vast blue sky for a few seconds. Enjoy
the beautiful sky umbrella above your head. Bring your
awareness back to the point of pain. By this time your pain would
have started diffusing. Thus patanjalis suggestions help you to
get freedomfrompain even while maintaining in the final posture
of an sana.Thus you start unwinding the constriction and speed
in the joint (annamaya Koa level) to expansion and slowness
by using the tool of deep internal awareness, confidence and
fearlessness; you need the courage and steadfastness to go
through the practices regularly to reap the positive results of these
practices.
Kriyas are techniques that help to cleanse the systemfromdeep
within so that the internal organs get revitalized to function
normally. The kriyas provide the strong stimulus followed by
very deep rest to the organs that are being cleansed. A systematic
graded gradually increasing stimulus followed by very deep rest
improves the stamina of the organ to function more efficiently.
Pure stvic diet is a pre-requisite to yoga. It helps you to cleanse
the bowel, improve digestion and clear the mind. A stvic diet,
as the word indicates, makes your mind clear, gentle and soft so
that you could have the necessary steadfastness, calmness and
confidence to work with yourself.
Pr amaya Koa practices.
The Pr a imbalance is the bridge between the stressed mind
and the sick body. This shows up as irregular breathing. Slow
down the breathing. When you slow down the breathing rate,
the mind slows down. As
we know there is a direct
connection between our
mind and the breath.
Whenever you are
anxious, depressed or
angry (an emotional
speed), your breathing
rate speeds up and vice
versa. i.e., whenever you
are calm, relaxed, sleeping
comfortably or meditating,your breathing becomes slow. Sages
picked up this connection and used breathing as a tool to slow
down the mind. All breathing practices help you to balance the
Pr a. Reducing the speed at the Pr amaya Koa conserves the
unnecessary wastage of vital life energy.It trains you to draw
only the required quantum of energy and use it in the most
economical way. Whenever you start doing the Pr ayama and
other breathing practices remember a few points
Never overstrain the respiratory muscles.
Do not overdo the rapid breathing or breath holding practices.
Exhalation must be longer than inhalation during all
Pr ayamas.
22
YOGASANAS
REDUCES I NFLAMMATI ON
DECREASES PAI N & SWELLI NG
SLOWNESS & BREATHING
DEEP REST TO JOINTS
IMPROVES FLEXIBILITY
ANNAMAYA KA
YOGA TECHNIQUES - PRNAMAYA
BREATHING RATE
FAST - SHORT LIFE
SLOW - LONGER LIFE
PRNYMA
DELAYS AGING - OA
REDUCES STRESS - RA
PRNYMA
300YRS
10 YRS
AKA
.
.
.
LEARN TO COME OUT OF THE
LOOP OF STRESS
LEARN TO COME OUT OF THE
LOOP OF STRESS
ABHIMANYU ABHIMANYU
After you have become adept in the basic set of Pr amaya, you
will go on to the subtle technique of Pranic Energization
Technique (PET) which is a very deeply relaxing and balancing
practice for the Pr amaya Koa. This is the stage in which you
can perceive the points where there is excessive Pr a may have
been blocked within the ndis. You will start mobilizing and
harmonizing the subtle energy in different channels (Ndis). You
will start experiencing the meaning of constriction Vs expansion
in the joints, slow Pr a Vs speeded up Pr a in the pain zone
etc.
Manmaya Koa practices
Mr J ayaram, a 28 year-old unmarried young man was admitted
to Praanti Kuteeram with marked pain and inflammation in
multiple joints. A typical symmetrical distribution of small
followed by bigger joints, exhaustion, general debility and weight
loss was the picture of his Rheumatoid Arthritis. Blood tests
showed a positive rheumatoid factor with high ESR of greater
than 100mm in the first hour. He was brought in a wheelchair
into his bed in our rogya dhma which he occupied for the
next few weeks. We had to initially give him significant doses
of painkillers and non steroidal antinflammatory medicines to
help him out of extreme pain and immobility. We had to work
with very few physical practices, a lot of relaxation and
Ndnusandhna.
After the first week
he started moving
around in the wheel
chair with an atten-
dant. It took almost
6 weeks for him to
build up his stamina,
loosen the joints,
reduce the inflamm-
ation and reduce his
medication. He was
23
MANOMAYA KA
CM - DEEP CALMNESS

- MEDITATION
DIVINE MOOD - CALM - REST
now fully ambulant and felt confident to go back to his duties.
He went home with great joy only to come back after 4 weeks
with a bad recurrence. His joints were again inflamed with much
pain and stiffness. Mr. J ayaramsaid that Dr. I have come back;
but, I am now very clear in my mind as to how and why my
joints flare up. This time I have come to work at my Manmaya
Koa. I improved last time under your guidance. But I was not
convinced that it is all the correction at the mind level that works.
I thought it was the sukshma Vyyma, Pr ayama, good diet,
and the kriyas that I practiced regularly that helped me. But when
I went back home all my problems converged on me and the
disease came back. I could literally feel how my mind would
get lost in my fears, then disturb my breathing; I lost my
confidence and the mastery over my mind; ended up in this
flare up of my arthritis. I have to now listen to yoga concepts
more carefully, culture my mind, work at the vijnnamaya and
nandamaya Koa; I shall do it; And he did it. His story was
that he was the second son of a poor family of 5 children with a
small family business. The elder brother had already left the
family with his own family and business. The father passed
away and this young man felt the whole burden come on to
him. The shock of the bereavement and the unexpected load of
responsibility of having to manage the business, looking after
the mother, getting sisters married were all too much. Being a
sensitive responsible youth, he started building up the fears and
that was the back
ground which had
made him develop
joint pains and left
him crippled and
bed ridden within
about a year after
the demise of the
father. His medical
expenses added to
hisfinancial problems
24
23
REDUCES STRESS & MAKES YOU YOUNG
DEVOTION - BHAKTI - SURRENDER
MANOMAYA KA
OF
BEING IN
THE
PRESENCE
OF YOUR
BELOVED
BEING IN
THE
PRESENCE
OF YOUR
BELOVED
caused by inability to carry on with the business . The first time
he came to Prashanti, as he came away fromthe problemsituation
and was given the techniques of IAYT, he improved very well.
When he went back and had to actually face the situation,
although he thought he had strengthened his will power to cope
up with the demands, it was too much. He got lost in the whirlpool
of his own fears, and came back. This time, he studied the
concepts of Karma yoga and Bhakti yoga with keen interest. He
practiced dhra a, dhyna, cyclic meditation, MSRT and PET
regularly. After 6 weeks he was confident, completely free from
his arthritis, felt physically and mentally strong to face the situation
better. He went back home, took up the business and picked up
gradually and steadily with hard work . With a cheerful approach
he managed to encourage the family members to become
confident and stable. The inter-personal relationships improved.
He could now carry on as a yoga teacher in the town, too.
It is now 10 years since Mr. J ayaramhad this episode in his life.
He is a happy healthy human being, free from arthritis; no
deformities; a great source of strength not only to all his family
members but also to many suffering persons in his village. He
got his sisters married. He now has his own family with a beautiful
child. Even today he continues with his regular practices, now
not for the treatment of his illness but to grow as a better and
better human being to lead a useful spiritual life of joy, peace
and harmony.
Manmaya Koa
pracitces of dhra a,
dhyna and devotional
sessions help you to work
directly on the mind. It is
here that the stresses
begin. The trick of
dhyna helps you to learn
the art of slowing down
the speeded loop of
thoughts; a training to unwind the loop of worry, depression etc.
Manah praamana upyah, the trick to slow down the mind
has to be practiced regularly after the physical and brea-
thing practices every day. The cyclic meditation is a useful tool
for the agitated mind to be brought under control through the
principle laid down inM dkyakrika, a yogic text, that helps
even a sick and suffering person to get the feel of these deep
states of inner quietitude, calmness, ease, relaxation and deep
inner rest- the state of alertful rest described in meditative states.
Devotional sessions help you to culture the emotions. All stresses
are nothing but violent emotions expressed or suppressed, that
need to be replaced by soft emotions. Bhakti yoga uses the tool
of Pure love. This path of surrender, sacrifice, joy in the joy of
others, giving instead of asking, accepting instead of complaining,
and nurturing motherly feelings of giving without expectations
etc.; all these help you to mature as a human being from the
lower instinctual demanding nature to a more humane accepting
nature.
Vijnnamaya Koa Practices
Working at the Vijnnamaya Koa, you become an
observer(Ski) of your own mind. You are able to ask more
basic questions about the purpose and meaning of your own life.
Understand that the
only purpose of
any pursuit is to get
the contentment or
fulfilment; that this
state of joy is an
inner state of bliss
and harmony and
quietitude; toachieve
and retain this state
is whole of the pur-
pose of this life;
26
VIGANAMAYA KA
NOTIONAL CORRECTIONS
SILENCE IS HAPPINESS
REDUCE RUSH AND SPEED FOR
MATERIAL JOY
BE CHEERFUL AT ALL TIMES
BE YOUNG ALL THE TIME
25
27 28
with this inner steady state of mind if you can see your own life
you will drop off most of the reactions, fears, anxieties and
depressions.
nandamaya Koa Practices
Karmayoga is the trick to remain in nandamaya Koa. The art
of working in relaxation, work with an attitude of yajna (offering
to Divine), working without
worrying about the results of
action, working with a sense
of duty, living in the present,
working in tune with the
universal principle ; recog-
nizing that you are basically
made of the universal stuff
called nanda from which
the entire universe has
emerged; that all pain and suffering, losses, and gains in business,
name, fame and money including this physical body are all
ephemeral; that they all come and go and you are the ever
lasting, unchanging, ever blissful, imperishable entity. Scriptures
proclaim thus
De soeess -eceoeeess -ecekeuesoeess Mees<-eSJee~
efvel-emeJe&ielemLeeCegDeeueess-eb meveeleve:~~
Acchedyoymadahyoyam akledyooya eva ca',
Nitya sarvagata sth u acaloyam santana.
I am that imperishable entity which cannot be cut by a knife,
burnt by fire, wet by water, dried by wind; I am that eternal
immovable all pervasive reality.
This gives you fearlessness; complete freedom from the fear of
death is the hallmark of perfect health.
Is there any scientific proof ?
IAYT was used (Haslock et at. B.J . Rheum. 1999; 33(8): 788).
as an adjunct in the management of ten patients with RA. They
were compared with ten who did
not practice yoga. All these were
chronic patients on long term
disease modifying medication
from the Rheumatology depart
ment of South Cleveland Hospital,
Middlesbrough, England. The
yoga group showed significant
improvement in hand grip strength and disability index as per
Stanford health assessment questionnaire after three weeks.
They all reported much better
quality of life.They felt confident
, sronger, less tired, and could
manage their daily chores with
much greater free- domand ease.
I n another study on 34 rheu-
matoids in india we noticed
significant improvement in
symptom scores (52%), pain analogue scores(50%), ESR (11%),
and joints swelling (10%), after two weeks of IAYT.
IAYT for Osteo-arthrosis
In this degenerative or aging arthritis yoga has been used effectively,
both for prevention and treatment.
Prevention is better than cure
sanas practiced regularly starting fromyoung age offers smooth
continuous healthy movement to the joints. Most sanas are
designed to keep the hips and spine flexible. This provides the
necessary degree of balanced movements without jerks or bangs
on the cartilage, thus preventing their early wear out.
Relaxation in the final position of the posture emphasized by
Patanjali when he talks about prayatna aithilya and Ananta
sampatti (relax in the final posture and tune your mind to infinity)
to maintain the posture with ease and comfort, is a subtle tool
that promotes a very healthy blood flow to the cartilage.
NANDAMAYA KA
5 2
5 0
3 7
1 6 . 6
2 0 . 8
0
1 0
2 0
3 0
4 0
5 0
6 0
S S PAS PPC S RAS B RS
(STRESS PROJECT) 1996-98 CCRYN
% improvement after 2 weeks of IAYT
SS: symptoms score; PAS:pain analogue scale;PPC:
psycho physiological checklist; SRAS: self rating anxiety
scale; BRS:Bortners rating scale (type A personality)
N 34 AGE: 46+12 N 34 AGE: 46+12
11
10
3.2
5
0
2
4
6
8
10
12
ES R HGS J S A M
( ST R E SS PR O J EC T ) 19 96- 98 C C R Y N
% improvement after 2 weeks of IAYT
AM: Angle of movement; JS: Joint swelling;
HGS: Hand grip strength
29 30
PRAYER
Sit in any comfortable meditative posture and adopt Namaskra
Mudr. Close the eyes. Observe your whole body and
breathing. Turn your mind inwards. Begin your yoga session
with chanting the following verse from Upaniads praying
for the welfare of the teacher and the student:
menveeJeJelegmenveewYegvekeleg menJeerekejJeeJenw~
lespeeqmJeveeJeOeerlecemleg ceeefJeef<eeJenw~
Meeefvle MeeefvleMeeefvle~~
Om sahanvavatu, Sahanou bhunaktu,
Saha vryam karavvahai ,
Tejasvinvadhtamastu, m vidvivahai
Om nti, nti, nti.
May he protect us both (i.e., the teacher and the student). May
he nourish us both. May we both work together with great
energy. May our study be enlightening and fruitful. May we
not hate each other. OmPeace, Peace, Peace.
Namaskra Mudr
How does Yoga help OA?
The physical yoga practices provide a systematically graded
training in gradually increasing the range of movements when
practiced with deep internal awareness. This not only helps to
mobilize the stiff joints but can prevent further aging process.
Although the damaged cartilage may not get replaced, further
deterioration and wearing out can be arrested.
In chronically damaged joints with pain and deformities, the
surrounding muscles would be very weak because of long standing
inactivity. Similar to physiotherapy many yoga practices when
practiced with deep internal awareness and repeated, can help
you to strengthen the muscles around. akti viksaka Skma
vyymas are specific practices that provide the non-weight
bearing isometric as well as isotonic exercises that strengthen the
muscles that provide the weight bearing support to the damaged
joints. The additional contribution of yogic sukma Vyyma is
the deep relaxation, which takes away the muscle fatigue.
Can yoga reverse OA changes?
Working with the Pr amaya and Manmaya Koa level prac-
tices of Pr ayama and dhra a and dhyna, helps you to move
towards a more balanced functioning of all organs of the body
including the joints. Stress reduction that emerges out of the no-
tional correction at the Vijnnmaya Koa reduces the basic fears
of life that is responsible for the rapid process of aging. You
continue to perform in the same set up with efficiency. The
inner equipoise, contentment, absolute fearlessness and confi-
dence to accept all ups and downs of life would almost arrest the
process of further aging. It would give you a rechanged refreshed
life with a total change in your world view, moving towards
positive outlook. Stress reduction at this deep level of notional
correction is the one that can revert the programmed gene func-
tion to a normal rate of cell repair in the cartilage.
The further chapters in this booklet gives you step by step
instruction for the regular daily practices that would help you to
work at all 5 Koas inorder to improve your health and move
towards complete freedom from illness.
ITHILKARA A VYYMA AND
YOGSANS
A. STHITI (initial) and ITHILA (relaxation)
postures for all ithilkara a Vyyma and
Yogsans.
Sthiti: Initial standing posture- Tsana
Stand erect with feet close together.
Place the hands along the thighs with

fingers stretched out.
The legs, trunk and the head are aligned in

a straight line.
Close the eyes and observe the balance.
Standing Relaxation Posture-
ithila Tsana
Stand erect with legs about six to

twelve inches apart, hands hanging
freely by the side of the body with
the shoulders collapsed.
Make sure that the body is
completely relaxed.
Gently close the eyes.

Sthiti (Initial) for Sitting Posture-Da sana
ithila (Relaxation) for Sitting Posture- Da sana
Sit with legs stretched apart and relax.
Slightly incline the trunk backwards, supporting the body

by placing the hands behind.
Fingers point backwards.
Let the head hang freely behind or rest on either side of

the shoulder.

2
31 32
Sit with both legs stretched with heels

together.
Place the palms on the floor by the side of

the buttocks.
Keep the spine, neck and head erect.
Close the eyes.

33 34
ithila (Relaxation) for PronePosture- Makarsana.
Lie down on the abdomen with feet wide apart, heels
touching the ground and facing each other.
Sthiti (Initial) for SupinePosture
Lie down on the back with legs together.
Stretch the hands straight above the head, biceps touching

the ears and the palms facing the ceiling.
Close the eyes.

Sthiti (Initial) for PronePosture
Lie down on the abdomen with legs together toes pointing

outwards, the soles of the feet facing up and chin touching
the ground.
ithila (Relaxation) for SupinePosture- avsana
Lie supine on the ground with hands and feet apart.
Slightly stretch the body and allow the whole body to

relax completely with eyes gently closed.
Stretch the hands straight above the head, biceps touching

the ears and palms resting on the ground.
Close the eyes.
Bend both the elbows and place the right palm on the left
shoulder and the left palm on the right shoulder.
Rest the chin at the point where the forearms cross each
other.
Become aware of different parts of the body starting

from toes to head.Feel the spread of relaxation in all
parts of the body progressively.
With regular long practice, the relaxation will become
deeper, natural and spontaneous. Then the whole body is
relaxed to the extent that one forgets the body. The mind
experiences alertful rest.
35 36
B ITHILKARA A VYYMA
1. PASSIVE ROTATION OF TOES
Sthiti: Da sana or sitting in a chair.
PRACTICE
Bend the right leg at the knee, place the right foot on the left
thigh.
Keep the spine erect.
Bring the awareness to the toes.
Bend the toes slowly forward and
backward.
Keep the feet upright and the ankles
motionless during the practice.
Hold each position (forward and
backward) for a few seconds.
Practice with normal breathing.
Repeat ten times.
Not e
This practice can also be done while sitting in a chair.
If necessary, do this practice with each foot separately.
3. ANKLE BENDING
Sthiti: Da sana
PRACTICE
Sit with the legs outstretched and the feet apart (about 6
inches).
Bring the hands near the buttocks finger pointing backwards.
Slightly lean backwards
shifting the body weight
on to the arms.
Keep the spine and neck
erect.
Bring the awareness to
the feet.
Move both feet slowly forwards and backwards, bending them
at the ankle joints.
Try to stretch the feet forward to touch the floor, and then
pull themup towards the knees.
Move the individual toes
with the left hand (i.e.,
passivemovement) bending
them forward & backward,
right & left followed by
clockwise and anti- clock
wise rotation five times
each.
Then hold all the toes with the left-hand, rotate and bend
them forward and backward 5 to 10 rounds.
Repeat the same practice with the left foot.
Note
While practicing with individual toes, pull themoutwards with the
hand before moving them.
If necessary, the instructor does the passive movement for the patient.
2. TOE BENDING
Sthiti: Da sana
PRACTICE
Sit with the legs outstretched and the feet together.
Place the hands beside the buttocks fingers pointing forwards.
37 38
Hold each position (forward and backward) for a few seconds.
Repeat ten times.
Note
This can also be practiced sitting in a chair.
If necessary, practice each foot separately.
4. ANKLE ROTATION
Sthiti: Da sana
PRACTICE
Separate the legs by
about a foot.
Bring the awareness to
both feet.
Slowly rotate both feet
from the ankles
together in opposite
directions.
The big toes touch
each other on the inward stroke of each foot.
Repeat 10 rounds.
Change directions and repeat 10 rounds.
5. KNEE BENDING
Sthiti: Da sana
PRACTICE
Bend the right knee and
clasp the right thigh with
the hands under them.
Now straighten the right
leg by pulling up the
knee cap so that the right
heel is off the floor.
Keep the arms straight.
Now, bend the right leg at the knee so that the thigh comes
close to the chest and the heel near the buttocks.
Then straighten the right leg with heel off the floor.
This is one round. Practice ten rounds.
Repeat the same practice ten rounds with the left leg.
Not e
Bring the awareness to the knee joint during the practice.
6. KNEE ROTATION
Sthiti: Da sana
PRACTICE
Lift up the right thigh.
Bring the right knee to 90
o
.
Support the thigh with
interlocked hands.
Keep the right leg parallel to the ground.
Now, rotate the right lower leg around the knee joint five
times clockwise and five times anti-clockwise.
Not e
Keep the heels in contact with the ground throughout the practice.
Do not allow the knees to bend.
This can also be done sitting in a chair or cot keeping the knees straight.
39 40
Bring back the right leg down on the floor.
Now repeat the same with the left leg.
Not e
While rotating allow the leg below the knee to hang freely
You can do this, even sitting in a chair or at the edge of a cot.
With this practice of Knee rotation, there is no risk of injuring the knee
joint.
7. KNEE CAP TIGHTENING
Sthiti: Da sana
PRACTICE
Stablize the position of the right foot throughout the practice
with the help of the left hand.
Gently move the right knee up towards the chest and then
gently push it down and try to touch the ground with the
knee.
Repeat this up and down movement of the right knee 10
times.
Inhale while the knee goes up and exhale while the knee
comes down.
Repeat the same with the left leg.
Note
Keep the leg muscles as relaxed as possible.
The leg muscles should be passive, the movement being achieved by
the use of the armonly.
Do not force this movement .
The trunk should not move.
9. FULL BUTTERFLY
Sthiti: Da sana
PRACTICE
Bend both the knees, draw the
legs along the ground, to bring
the soles of the feet to press
each other and the heels touch
the perineum.
Completely relax the inner
thigh muscles.
Close your eyes and bring
your awareness to the
knees.
Slowly pull the knee caps
upwards and then release
them.
Repeat this practice 20
times with normal
breathing.
Note
Do not practice mechanically. Practice with full awareness.
8. HALF BUTTERFLY
Sthiti: Da sana
PRACTICE
Bend the right leg and place the right foot as far up on the
left thigh as possible with right heel touching the groin.
Place the right hand on top of the right knee.
41
Stage - I (Clasping the feet with the hands)
Clasp the feet with the fingers.
Now gently bounce the knees up and down.
Try to touch the knees to the ground on the downward stroke
with normal breathing.
Practice thirty to fifty up and down movements.
Stage - I I (Hands on the knees)
Place the hands on the knees.
Using the palms, gently push the knees down towards the
ground, allowing them to spring up again.
Normal breathing.
Repeat twenty to thirty times.
Straighten the legs and relax.
10. WAIST ROTATION
Sthiti: Tsana
PRACTICE
Spread the legs apart by about two feet
Place the hands on the waist.
First push your hips forward.
Rotate the waist by moving to the right,
then to the back and to the left.
Ultimately bring it back to the front
where you started. This completes one
round.
I nhale during forward movement.
Exhale during backward movement.
Practice ten rounds in clockwise and ten rounds in anti-
clockwise direction.
Come back to normal standing position, drop down the hands
and relax in Tsana
Not e
Maintain good balance all through the practice.
Stand firmon the ground.
Try to make the circles bigger and bigger.
You may also allow the breathing tobe natural without trying to
synchronise with rotation.
11. WRIST ROTATION
Sthiti: Tsana
PRACTICE
Extend both arms forward with the
fists clenched.
Rotate both the fists in opposite
directions.
Practice ten times with normal
breathing.
Repeat the same practice in reverse direction.
42
Not e
Do not force the movements.
Try to keep the back, neck and head straight.
Also keep the trunk steady during the practice.
>
>
12. SHOULDER ROTATION Practice five rounds.
Repeat the same practice 5 rounds in the opposite direction.
Stand in Tsana and relax.
Note
Keep the fingers always in contact with the shoulders.
Rotate the elbows in bigger and bigger circles gradually.
Dont strain yourself at any point of time.
Always try and let the elbows touch each other when they are in front
of the chest.
You can practice this sitting in a chair if you cannot do it in Tsana.
Keep the body firmand the steady and face relaxed.
13. NECK BENDING
Sthiti: Da sana
PRACTICE
Stage - I (Forward - Backward)
43 44
Slowly move the head
forward while
exhaling and try to
touch the chin to
chest.
Then move the head as
far back as
comfortable with
inhalation.
Feel the stretch of the
muscles in front and
back of the neck
during the extreme
position of bending.
Repeat 10 rounds.
Stage- 1
Sthiti: Tsana
PRACTICE
Rotate the shoulder girdles in a
circular movement.
First bring the shoulders forwards, then
upwards, backwards and downwards
( i.e., back to Tsana).
This is one round. Practice 5 rounds
slowly.
Repeat 5 rounds slowly in the opposite
direction i.e., forwards - downwards -
backwards - upwards .
Stage- I I (Fingers on theshoulders)
Sthiti: Tsana
PRACTICE
Bend the arms at the elbows and place
the tips of the fingers on top of the
shoulders.
Bring the elbows forwards and if possible
let them touch each other.
Now, start rotating the elbows (and
thereby the shoulders) upwards, then
backwards and downwards.
Inhale during backward movement of the
shoulders and elbows.
Exhale during forward movement of the shoulders and
elbows.
Synchronize the movements with breathing.
This is one round.
45 46
Exhaling, slowly bend the
head to the right, bring the
ear as close as possible to
the shoulder without turning
the head or lifting the
shoulder.
I nhaling, bring the head
back to normal position.
Then exhale and bend it to
the left side in the same
fashion.
Inhale and come back to
normal position.
This is one round, repeat 10
rounds.
Stage- I I I (Right and Left)
Keep the head upright with eyes
closed.
Gently turn the head to the right
while exhaling so that the chin is
in line with the shoulder.
Then slowly inhale and come back
to normal position.
Slowly exhale and turn the head
to the left in the same fashion.
Come back to normal position.
Stage- I I (Right and Left bend)
This is one round, Repeat 10 rounds.
Note (For all the three Stages)
Move the head as far as possible. Do not over strain.
Keep the shoulders relaxed and steady.
Feel the release of tension in the neck muscles and the shoulder muscles.
Elderly people should not go to extreme positions.
Person with cervical spondylosis should avoid during acute pain.
If you have pain at any stage, stop in that position for a while. As you
bring your complete awareness to the area of pain, start breathing
consciously and deeply and then continue the movement.
It can be practiced standing in Tsana or sitting in a chair, or in
Vajrsana.
14.NECK ROTATION
Sthiti: Da sana
PRACTICE
Bend the head forward trying to
touch the chin to the chest.
Slowly rotate the head clock wise in
as big a circle as possible.
Practice ten rounds clockwise and ten
rounds anti-clockwise whith normal
breathing.
Note
Allow normal breathing without trying to synchronize the breath and
neck movements.
Try to keep the eyes closed throughout the practice.
Feel the shifting stretch around the neck and loosening up of the joints
and muscles of the neck.
If there is pain in any position, hold the head in that position. Become
aware of the point or area of pain and start breathing consciously and
deeply. This will relieve the pain and then you can continue.
Can be practiced in cross-legged sitting position, sitting in a chair or
in Tsana.
Elderly person and persons with cervical spondylosis may avoid this
during acute pain.
>
47 48
C SAKTI VIKASAKA SKMA VYYMA
1. MANIBANDHA AKTI VIKASAKA (Wrists)
Sthiti: Tsana
PRACTICE
Stretch your arms straight in
front of the chest at shoulder
level, keeping them parallel
to the ground.
Make tight fists of your
hands (palms facing down).
Now, move the fists up and
down vigorously from the
wrists.
Repeat 10 rounds.
2. KARA TALA AKTI VIKSAKA ( Palms)
Sthiti: Tsana
PRACTICE
Stretch the arms sideways at
shoulder level with palms
facing downwards
Bend the elbows and spread
out and stretch all the fingures.
Bring the palms near the
chest.
Now, move the palms up and
down vigorously from the
wrist.
Feel the strong tightness and
stretch in the fingures and
palms.
Normal breathing
3. ANGULI AKTI VIKSAKA (Fingers)
Sthiti: Tsana
PRACTICE
Throw out your arms in front, keeping
them parallel to the ground at shoulder
level.
Simultaneously give the fingers of both
arms the shape of the hood of a cobra.
Now, stiffen the entire length of the arms
from the shoulder joints to the finger tips
as much as you can so that they start trembling.
Maintain this for about a minute.
Note
Tighten the arms until they start trembling.
If you can not hold the arms trembling for a minute, hold it as long you
can.
Repeat it a few rounds.
4. KAPHONI AKTI VIKSAKA (Elbows)
Sthiti: Tsana
PRACTICE
Stretch the arms straight down beside the
body, palms facing forward and make tight
fists.
Bend the arms at the elbows and raise your
clenched fists forward to the level of the
shoulders with a jerk.
Then stretch them downwards again with a
jerk.
Repeat twenty times.
Note
The upper arms should remain stationary.
The fists must come up to the level of the shoulders but should not
touch the shoulders and then down straight.
The fists must, not touch the thighs when they come down.
49 50
Then while exhaling bend forward trying to touch the head
to the ground without bending the knees.
Repeat this 10 rounds.
Note
Hands continue to be on the hips all through.

Do not bend the knees any time during the practice.
Make the movements within your capacity.

7. J ANGHA AKTI VIKSAKA (THIGHS)
Sthiti: Tsana
PRACTICE
Stretch out the arms straight in

front at shoulder height, palms
facing downwards.
While inhaling bend your knees

gradually till your thighs come
parallel to the ground.
Hold the breath and maintain this

position.
Come up while exhaling.
Repeat 5 times.
Note
The knees must be together throughout the practice.

7. BHUJ A BHANDA AKTI VIKSAKA (Arms)
Sthiti: Tsana
PRACTICE
Make fists of your hands with the thumbs tucked in.
Bend the elbows and raise the forearms till they are parallel
to the ground (forming 90
o
with the upper arm), and the fists
facing each other.
Now, push both the arms forwards forcefully and vigorously

to the level of the shoulder.
Then, pull them back to the starting position.
Repeat twenty times. Normal breathing.

Note
When pushed forward, the arms should be parallel to the ground and
palms facing up.
When pulled back, the elbows must not go back beyond the body (i.e.,
the starting position).
6. KATI AKTI VIKSAKA (BACK)
Sthiti: Tsana
PRACTICE
Spread your legs apart as far as possible.
Place your hands on the hips with the

thumbs pointing forward and the fingers
pointing backward.
While inhaling bend backward from the
waist as far as you can. Maintain this
posture for sometime.
51 52
D YOGSANAS (Yoga Postures)
1. ARDHAKATI CAKRSANA
Sthiti: Tsana
PRACTICE
While inhaling, slowly raise the right

arm side ways up.
At the horizontal level turn the palm

upwards.
Continue to raise the arm with deep
inhalation vertically until the biceps
touches the right ear, palm facing the
left side.
Stretch the right arm upwards.

While exhaling bend the trunk slowly
to the left.
The left palm slides down along the left thigh as far as
possible.
Do not bend the right elbow or the knees.

Maintain for about a minute with normal breathing.
Slowly while coming back to vertical position inhale and

stretch the right arm up.Feel the pull along a straight line
from the waist upto the fingers.
Bring the right arm down as you exhale to Sthiti position.
Come back to Tadasana Sthiti.
Repeat on the left side, by bending towards the right side.

Note
Bend laterally. Do not bend either forwards or backwards.
You must not raise the heels or toes fromthe ground at any time
during the practice.
If you find it difficult to hold the breath, you can do it with normal
breathing initially for a few days.
Keep the arms parallel to the ground all through.
Keep the back, neck and head as erect as possible.

8. PI DALI AKTIVIKSAKA (CALVES)
Sthiti: Tsana
PRACTICE:
Clench the fists and stretch your arms forward at shoulder

height.
While inhaling, squat and go down as far as you can.
Holding your breath, stand up

while your arms describe one
full circle in the style of rowing
a boat.
On completion of the circle, the

arms should be held before the
chest, fists touching each other.
Then exhale sharply while
pulling the arms slightly
backward and expanding the
chest.
Repeat ten times.

Note
Maintain balance of the body throughout the practice.
The knees should remain close to each other all through.
The feet should remain on the ground all through.
54 53
4. BHUJ AGSANA
Sthiti: PronePosture
PRACTICE
Bend the arms at the elbows and place the palms beside the
lower chest at the level of the last rib exerting least
pressure on the palms.
Keep the elbows close to each other and let them not
spread out.
Inhale and come up.
Arch the dorsal spine

and neck backwards
as far as you can.
Keep the body below

the naval in touch
with the ground
Maintain the final

position with normal breathing for one minute with least
pressure on the palms.
While exhaling come back to sthiti position.
Relax in Makarsana.
2. ARDHA CAKRSANA
Sthiti: Tsana
PRACTICE
Support the back at the waist by the

palms, fingers pointing forwards.
Inhale and bend backwards from the
lumbar region. Drop the head
backwards, stretching the muscles of
the neck.
Maintain for a minute with normal

breathing.
Return to Sthiti.
Relax in Tsana.
3. PDA HASTSANA
Sthiti: Tsana
PRACTICE
Stand erect with legs together.

Inhale slowly and raise the arms
sideways.
At this horizontal level, turn the

palms upward.
Continue to inhale and move the
arms upwards until the biceps
touches the ears. Turn the palms
forward.
Stretch up the body from the waist.
Keeping the lower back concave, exhale and bend forward

untill the trunk is parallel to the ground. Stretch out the
shoulders at horizontal plane and inhale.
Exhale while going down further until the entire palm rests
on the ground and chin touches the knees.
Maintain in this final posture for about 2 - 3 minutes

without bending the knees.
Inhale, come up slowly to the vertical position and stretch

the arms above the head.
Exhale, drop down the arms, turn the palms downwards at

the horizontal position.
Continue to exhale and return to Sthiti.
Relax in Tsana.
Note
Never bend the knees.
Keep the neck up until the forward bending at the hip and the waist
is completed and then drop the neck freely down to touch the chin
to knees.
55 56
5. ALABHSANA
PRACTICE
Make fists of your palms with the thumbs tucked in and

place them under the thighs, with back of the hands
towards the ground.
While inhaling raise both the legs up as far as
comfortable without bending the knees.
Maintain this position for about one minute with normal

breathing.
Come back to Sthiti position while exhaling.
Relax in Makarsana.
Note
Pull up the knee caps and squeeze the buttocks to improve the
posture.
6. DHANURSANA
PRACTICE
Bend the knees and hold
the ankles by the palms.
As you inhale, raise the

head and the.chest
upwards.Pull the legs
outwards and backwards
so that the spine is arched back like a bow.
Stabilize (rest) on the abdomen.
Do not bend the elbows.
Look up.
Keep the legs together.

Maintain for about half a minute with normal breathing.
Slowly come back to Sthiti while exhaling.

Relax in Makarsana.
Note
Initially the knees will spread out, but with practice they can be
brought very near, almost touching each other.
7. SARVGSANA
Sthiti: SupinePosture
PRACTICE
I nhale, raise the legs together
slowly and gracefully (without
bending the knees) till it forms
about 45
0
to the ground.
Continue to inhale and raise the

legs further to 90
0
position and
bring the arms downwards placing
them next to the buttocks.
Exhale raise the buttocks and the
trunk , taking support of the arms
and elbows, without lifting the
head. Rest the elbows on the
ground firmly and support the back with both palms.
Retaining the legs parallel to the ground, straighten the

trunk by pushing it with the hands untill the chin is well
set in the suprasternal hollow.
Inhale and raise the legs vertically keeping the body erect
and come to the final shoulder stand position.
57 58
Maintain effortlessly with normal breathing for about 2 to
3 minutes. Carefully avoid all jerks.
Slowly come back to Sthiti step by step and relax in

avsana
8. MATSYSANA
PRACTICE
Take the right leg and place it on the left thigh.
Place the left leg on the right thigh as in Padmsana.

9. VIPARTA KARA I WITH WALL SUPPORT
PRACTICE
Lie down on the back beside
the wall, placing the body
parallel to the wall.
Raise both legs to 90
0
, slide
themon to the wall, keeping
the knees straight.
Raise the buttocks and the
trunk off the ground, rotate the
trunk to make it perpendicular to the wall, support the body
with the hands at the waist allowing the legs to rest on the
wall. In this final position, the legs are completely on the
wall. The trunk is inclined at about 45
0
to the ground.
Maintain this position with normal breathing.
In this position, consciously try to relax the back.
Then slowly lower the buttocks to the ground, rotate the legs
back to the floor, and relax.
Note
Make sure that you have achieved perfect balance before you
release the hands supporting the trunk.
10. HALSANA
PRACTICE
I nhale raise the legs together slowly and gracefully

(without bending the knees) till it forms about 45
0
to the
ground.
Continue to inhale and raise the legs further to 90

0
position
and simultaneously bring the arms down placing them next
to the buttocks.
Place the palms on either side of the head with fingers

pointing towards the shoulders.
Taking the weight on the palms, lift the head and the back,
off the ground as you inhale.
Bring the center of the crown of the head to the ground by

bending the dorsal and cervical spine backwards.
Exhale and release the hands after the weight is well

balanced on the head and catch hold of the big toes
hooking the index fingers around them.
Press the elbows on the ground to bear the weight of the

upper half of the body.
Maintain this position for one minute with normal
breathing.
As you exhale come back slowly step by step to supine

sthiti.
Relax in avsana.
Note

People with neck pain low back pain and hyper tension should
avoid this posture.
59 60
Exhale, raise the buttocks and the trunk without lifting the
head. Support the back by the palms. Rest the elbows on
the ground firmly to get better support to the back.
Maintaining the legs
parallel to the ground
straighten the trunk by
pushing it up with the
hands till the chin is
well set in the
suprasternal hollow.
Inhale in this position.
Exhale bring down the toes further to touch the ground.

Release both hands and rest the arms straight on the
ground parallel to each other with palms facing the
ground.
Maintain this position for one minute with normal

breathing.
Inhale come back slowly step by step to rest the trunk on
the floor.
Now exhale and bring down the legs to the ground.
Relax in avsana.
11. CAKRSANA
PRACTICE
Take the hands up and place

the palms on either side of the
head on the ground under the
shoulders with fingers pointing
towards the back.
Bend the knees and fold the

legs, and place the heels on the
outer side of the buttocks.
With palms and soles of the feet as four points of support,

raise the trunk with an inhalation arching the entire body
convex upwards to look like a wheel.
Maintain the position for about half a minute with normal
breathing.
As you exhale come back slowly step by step to supine

sthiti.
Note
Come down with control by placing the back of the head to the
ground followed by the neck and the back. Do not collapse the
buttocks first.
12. AKSANA
Sthiti: Da asana
Fold the right leg at the

knees and then the left leg
and sit on the heels in
vajrsana resting the palms
on thighs.
Take the hands back, make
a fist of the right palm and
hold the right wrist with the left palm.
Relax the houlders.
PRACTICE
While inhaling lean backwards a little from the waist

opening up the chest.
While exhaling slowly bend forwards from the waist

bringing the forehead on to the ground in front of the
knees. Collapse the shoulders.
Maintain this position for about one minute with normal

breathing.
While inhaling slowly come up to the vertical position.
Release your hands and come back to sthiti.
Relax in ithila Da sana.

61 62
13. VAKRSANA
Sthiti: Da asana.
PRACTICE
Bend the right leg at the knee and place it beside the left
knee.
Straighten and twist the waist towards the right as you

exhale. Bring the left arm around the right knee and catch
the right big toe.
sthiti and relax for a while in ithila Da sana.
Repeat the same on the other side.

14. ARDHA MATSYENDRSANA
Sthiti: Da sana.
PRACTICE
Bend the right leg at the knee

bydrawing it along the
ground.
Place the sole of the right foot

against the inner side of the left
thigh.
Keep the right heel about 4 to 5

inches away from the perineum.
Bend the left knee and place the
While inhaling raise the right arm up vertically and stretch

up the shoulder.
Exhale, twist the waist to the left and bring the right arm
around the outer side of the left knee. The left knee acts as
a fulcrumfor getting maximumtwist of the spine. Catch the
left big toe with the right hand. The right triceps rests on
the outer side of the left knee.
Now take the left hand behind the back and try to touch
the right thigh.
Look back over the left shoulder keeping the trunk erect.
Maintain for about a minute with normal breathing.

Come back to Sthiti.
Relax for a while in ithila Da sana.
Repeat the same, on the other side.

15. UTRSANA
Sthiti: Da sana.
PRACTICE
Sit in Vajrsana.
Stand on the knees.

Place the palms on the waist
with fingers pointing forwards.
I nhale and bend the trunk

backwards and place the palms
on the heels.
Maintain for about a minute
with normal breathing.
Exhale while coming back to Sthiti.
Relax in ithila Dansana.

Note
The thighs should be perpendicular to the ground.

Take the right arm back
and keep the palm on the
ground in such a way that
the trunk is kept erect with
a proper twist.
After maintaining for
about a minute with
normal breathing return to
left foot on the outer side of the right thigh near the right
knee.
Do not sit on the heels.
Relaxation Techniques
16. INSTANT RELAXATION TECHNIQUE (IRT)
Sthiti: avsana
17. QUICK RELAXATION TECHNIQUE (QRT)
Sthiti: avsana.
PRACTICE
Phase I
Feel the abdominal movements.Observe the movements

of abdominal muscles going up and down as you
breathe in and out normally. Observe 5 cycles.
Phase II
Synchronize the abdominal movements with deep
breathing.The abdomen bulges up with inhalation and sinks
down with exhalation. Observe 5 cycles.
Phase III
As you inhale deeply and slowly, energize the body and
feel the lightness. As you exhale completely collapse all the
muscles, release the tension and enjoy the relaxation.
Observe 5 cycles.
Chant AAA in a low pitch while exhaling. Feel the

vibrations in the lower parts of the body.
Slowly come up from either the right or the left side of the
body.
18. DEEP RELAXATION TECHNIQUE (DRT)
Sthiti: avsana.
PRACTICE
Gently move your whole body, make yourself comfortable

and relax completely.
63 64
PRACTICE
Bring your legs together; join the heels and toes together
and place the palms by the side of the thighs.
Keep the face relaxed with a smile all through the

practice.
Start tightening from the toes.
Tighten the ankle joints, and calf muscles.

Pull up the kneecaps.
Tighten the thigh muscles.
Compress and squeeze the buttocks.
Breathe out and suck the abdomen in.

Make fists and tighten the arms.
Inhale and expand the chest.
Tighten the shoulders, neck muscles and compress the

face.
Tighten the whole body from the toes to the head.

Tightentightentighten
Release and let go the whole body instantaneously.
Legs and arms go apart with the open palms facing the
roof.
Collapse the whole body.

Enjoy the instant relaxation.
Phase-I
Bring your awareness to the tip of the toes, gently move your
toes and relax. Sensitize the soles of your feet; loosen the
ankle joints; relax the calf muscles; gently pull up the knee
caps release and relax; relax your thigh muscles, buttock
muscles; loosen the hip joints, relax the pelvic region and
the waist region. Totally relax your lower part of the body.
R..e..l..a..x .. . Chant A-kra and feel the vibration in your
lower parts of the body.
Shift your awareness to your nose, observe your nostrils, and
feel the warm air touching the walls of the nostrils as you
exhale and feel the cool air touching the walls of the nostrils
as you inhale. Observe for a few seconds and relax your
nostrils. Relax your cheek muscles, feel the heaviness of the
cheeks and have a beautiful smile on your cheeks. Relax your
eye balls muscles, feel the heaviness of eye balls, relax your
eye lids, eye brows and in between the eye brows. Relax your
forehead, temple muscles, ears, the sides of the head, back of
the head and crown of the head. Relax your head region,
totally relax. R..e..l..a..x ... and chant M-kra feel the vibration
in your head region.
Phase-IV
Observe your whole body fromtoes to head and relax, chant
an AUM in a single breath. Feel the resonance throughout
the body.
Phase-V
Slowly come out of the body consciousness and visualize
your body lying on the ground completely collapsed.
Phase-VI
Imagine the vast beautiful blue sky. The limitless blue sky.
Expand your awareness as vast as the blue sky. Merge
yourself into the blue sky. You are becoming the blue sky.
You are the blue sky. Enjoy the infinite bliss. E..N..J ..O..Y..
the blissful state of silence and all pervasive awareness.
Phase-VII
Slowly come back to body consciousness. Inhale deeply.
Chant an AUM-kra. Feel the resonance throughout the
body. The soothing and massaging effect from toes to head.
Phase-VIII
Gently move your whole body a little. Feel the lightness,
alertness and movement of energy throughout the body.
Slowly bring your legs together and the hands by the side of
the body. Turn over to the left or the right side and come up
when you are ready.
65 66
Phase-II
Gently bring your awareness to the abdominal region and
observe the abdominal movement for a while, relax your
abdominal muscles and relax the chest muscles. Gently bring
your awareness to your lower back, relax your lower back,
loosen all the vertebral joints one by one. Relax the muscles
and nerves around the back bones. Relax your middle back,
shoulder blades and upper back muscles, totally relax. Shift
your awareness to the tip of the fingers, gently move thema
little and sensitize. Relax your fingers one by one. Relax your
palms, loosen the wrist joints, relax the forearms, loosen the
elbow joints, relax the hind arms-triceps, biceps and relax
your shoulders. Shift your awareness to your neck, slowly
turn your head to the right and left, again bring back to the
center. Relax the muscles and nerves of the neck. Relax your
middle part of the body, totally relax. R..e..l..a..x .. . Chant
U-kra and feel the vibration in the middle part of your body.
Phase-III
Gently bring your awareness to your head region. Relax your
chin, lower jaw and upper jaw, lower and upper gums, lower
and upper teeth and relax your tongue. Relax your palates-
hard and soft, relax your throat and vocal chords. Gently shift
your awareness to your lips, relax your lower and upper lips.
PR YMA
A. POSTURES FOR PR YMA
& MEDITATION
1. VAJ RSANA
Sthiti: Da sana
PRACTICE
Fold the right leg and bring the

right heel under the right buttock.
Sitting on the right heel, fold the

left leg and bring the left heel under
the left buttock.
Sit erect comfortably with the

buttocks resting on both the heels
and palms resting on the thighs.
Note
In the final posture the soles of the feet face upwards, heels are kept
together and the entire weight of the body is felt on the back of the
feet.
2. SIDDHSANA (For men)
SIDDHAYONI SANA(For women)
Sthiti: Da sana
PRACTICE
Bend the right leg completely at the knees and place the
foot under the left thigh with the heels pressed against the
perineum.
Bend the left leg at the knee and place the left heel on the
right heel.
3

Tuck the toe of the left foot
into the fold of the right
knee.
Push the right hand into the
fold of the left knee and
pullup the right big toe to
ensure that it is kept pressed
against the left inner thigh.
Make sure that both the

knees are resting on the
ground.
Sit erect with hands resting on
the thighs in Cin mudr with
elbows bent.
Note
Although the posture is exactly the
same, it gets the name Siddhayoni
sana in women and Siddhsana in
men.
3. SUKHSANA
Sthiti: Sit in Da sana
PRACTICE
Fold the legs and cross them

to place the feet under op-
posite legs.
Sit comfortably with spine
erect. The hands rest on the
thighs in Cin Mudr with the
elbows bent.
Note
Here the knees do not touch the ground.

67 68
B. MUDRS FOR PR YMA AND
MEDITATION
1. CIN MUDR
Touch the tips of the thumbs with the tips of the

forefingers.
Keep the other fingers striaght.

Rest the palms on the middle of the thighs.
2. CINMAYA MUDR
The tips of the forefingers touch the tips of the thumbs and
all other fingers are folded in to the hollow of the palms.
Rest them on the thighs.
3. DI MUDR
Make fists of both hands with the thumbs tucked in.
Rest the fists on the thighs.

4. BRAHMA MUDR
Make fists of both palms with the thumb tucked in and
place themon either side of the navel with the palms facing
upwards and the knuckles touching each other.
Note
Keep the elbows bent to ensure relaxed armposition in all the above
mudras
69 70
5. NSIKA MUDR
Fold the index and middle fingers of

the right hand into the centre of the
palm.
Use the thumb to gently close the right
nostril.Use the ring and the little finger
combination to close the left nostril.
Note
This mudra is used during different types of
uninostril pr ymas. During alternate nostril
breathing when you need to change the
fingers to close the alternate nostrils, make
sure that the pressure exerted on the nostril is very gentle.
While changing the nostrils, the movement of the hand should be

a gentle rotation. action at the wrist and not at the arms or the
elbows.
C. PREPARATORY PRACTICES FOR
PR YMA
1. CLEANSING BREATH (KAPLABHTI
KRIYA)
Sthiti: Da sana
Sit in any meditative posture.

Keep your spine and neck erect
perfectly vertical to the ground.
Close the eyes and collapse the

shoulders.
Relax the whole body completely.
PRACTICE
Practice rapid breathing with active and forceful exhalation
and passive inhalation.
During each exhalation, blast out the air by vigorous

flapping movements of the abdomen in quick succession.
Inhale passively by relaxing the abdominal muscles at the

end of each exhalation.
Repeat the exhalation as quickly as possible at the rate of
60 strokes per minute.
At the end of one minute, stop the practice.
Now observe an automatic suspension of breath. In fact,

there will be no urge for breathing for a few seconds.
Simultaneously the mind may experience a deep state of

silence. Enjoy this state of deep rest and freshness.
Wait until the breathing comes back to normal .
Note
Throughout the entire practice the spine must be kept erect without
any movement of the trunk, neck or the face.
I t is important to learn to allow the inhalation to happen

automatically by relaxing the abdominal muscles at the end of each
quick exhalation.
Kapalabhati can be practiced through alternate nostrils by alternately

closing the right and left nostrils in Nsika mudr.
In the beginning it may not be possible to practice continuously at

the rate of 60 strokes per minute. Therefore, one can start at the rate
of 10 to 20 strokes per minute and repeat it 2 to 3 rounds with
normal breathing intervals of a few seconds. With regular daily
practice you can increase the speed to 60-120 strokes per minute.
Persons with high BP, heart problems, vertigo, epilepsy, hernia, slip
disc and spondylosis should avoid this practice. Women during
menses and later months of pregnancy should also avoid this
practice.
Benefits
Physical:
Brain cells are envigorated. It brings brightness to the face with
regular practice . It balances and strengthens the nervous system.
It removes the drowsiness from the body.
71 72
Therapeutic :
It provides a nice massage to all the abdominal organs. People
with digestive problems are highly benefited. It cleanses the
lungs and also the entire respiratory tract. It is good for asthmatics
and for other respiratory disorders.
Spiritual:
It removes the distractions of the mind and prepares it for
meditation. The practitioner achieves a state of Kevala
Kumbhaka, i.e. automatic cessation of breath.
Limitations:
Practice of Kapalabhati is to be avoided in case of moderate and
severe High Blood Pressure Ischemic Heart Disease, Vertigo,
Epilepsy, Hernia, Gastric Ulcer, Slip Disc and Spondylosis.
Women during menses and advanced stage of pregnancy should
avoid.
2. VIBHGYA VASANA (SECTIONAL
BREATHING)
This is a preparatory breathing practice for Pr yma. It

corrects the wrong breathing pattern and increases the vital
capacity of the lungs. It has three sections:
I. ABDOMINAL (DIAPHRAGMATIC) BREATHING
(ADHAMA)
Sthiti: Vajrsana
PRACTICE
Place the hands resting on the thighs in

Cin Mudr.
I nhale, (praka) deeply, slowly and
continuously, the abdomen bulges out.
Before exhaling stop the breath for a

few seconds effortlessly.
Exhale, (recaka) the abdomen is drawn

inwards continuously and slowly.
Before the breath is reversed, stop the breath for a second.
Repeat this breathing cycle five times.
There should be no jerks in the whole process. It should be

smooth, continuous and relaxing.
Note
In abdominal breathing the air fills the lower lobes of the lungs.
Avoid movement of the chest.
II. THORACIC (INTERCOSTAL)
BREATHING (MADHYAMA)
Sthiti: Vajrsana
PRACTICE
Place the hands resting on the thighs in

Cinmaya Mudr.
While inhaling, expand the chest cage

forwards, outwards and upwards.
While exhaling relax the chest wall and
return to resting position.

Note
Avoid movements of abdomen.

III. UPPER LOBAR (CLAVICULAR)
BREATHING (DYA)
Sthiti: Vajrsana
PRACTICE

Place the hands resting on thighs in di-
Mudr.
While inhaling raise the collar bones and

shoulders upwards and backwards.
73 74
While exhaling drop down the shoulders to the resting

position.

Note
Try and avoid movements of the abdomen and chest .

IV. FULL YOGIC BREATHING
Full yogic breathing is a combination of all the three

sections of sectional breathing.
Sthiti: Vajrsana
PRACTICE
Place the hands resting on the
abdomen at the navel in Brahma
Mudr.
During inhalation, the Adhama,

Madhyama and dya pr yma
occur sequentially.
Now exhale in the same sequence (abdominal, chest and
clavicular).

Note
The whole process should be relaxing and comfortable, without any
tension in the face.
Roughly gauge the time of your inhalation and exhalation. Take one
third of your inhalation time for adhama ,one third for madhyama
and one third for dya. Follow the same sequence and timing for
exhalation.
This exercise can be performed - lying down in avsana or sitting in
a cross-legged position with head, neck and spine erect.
All breathings should be performed through the nose and not through
the mouth.
As you increase the number of rounds of Full Yogic Breathing day
after day, you will come to develop this practice as an automatic and
normal function of the body.
Benefits
The purpose of this practice is to make the practitioner aware of
the three different components of respiration (Abdominal,
Thoracic and Clavicular) and incorporate them into Full Yogic
Breathing.
Even 10 minutes of Full Yogic Breathing daily can work wonders.
- You acquire more power and vitality,
- Calmness in daily activities,
- Thinking and clarity of thought improve,
- When you feel tired or angry practice of full yogic breathing
will help in calming down your mind and revitalising it.
Limitations
It has no limitations.
75 76
D. PR YMA
1. SRYA ANULOMA VILOMA
PR YMA
Sthiti: Vajrsana
PRACTICE
Adopt Nsika mudr with your right hand.
Close the left nostril with the little and

ring fingers of Nsika Mudr.
Inhale and exhale slowly through the right

nostril (Srya Ndi) only.
Keep the left nostril closed all the time during the practice.
One cycle of inhalation and exhalation forms one round.

Practice nine rounds.
Note
Time taken for exhalation should be longer than inhalation.

Depression patients may practice this Pr yma 27 rounds before
breakfast, lunch, dinner and before sleep (4 times a day).
2. CANDRA ANULOMA VILOMA
PR YMA
Sthiti: Vajrsana
PRACTICE
Adopt Nsika Mudr with your right

hand.
Close the right nostril with the tip of the

thumb.
Inhale and exhale slowly through the left
nostril (Candra Ndi) only.
Keep the right nostril closed all the time

during the practice.
One cycle of inhalation and exhalation forms one round.

Practice nine rounds.
Note
Time taken for exhalation should be longer than inhalation.
Anxiety patients may practice this Pr yma 27 rounds before
breakfast, lunch, dinner and before sleep (4 times a day).
Benefits
(For Sryanuloma-Viloma and Candranuloma-Viloma
Pr yma)
Physical :
These Pr ymas help in clearing of the nasal passages. With
regular and long practice, flow of breath through each of the
nostrils becomes smooth and slow.
Therapeutic :
It is Very useful for nasal allergy and Deviated Nasal Spectrum
(DNS). Suryanuloma-Viloma helps in reducing the obesity
effectively and Candranuyloma-Viloma help in increasing
weight.
For specific significant imaprovement, the recommended
schedule is to have twenty-seven rounds of this Pranayamas
four times a day (before breakfast, lunch, clinner and before
going to bed). Systematic practices have benefited large number
of obese and under weight persons to achieve normal weight.
Spiritual :
Cleaning of Surya and Candra Nadis is the first step to bring
the balance between the two Nadis. They aid in unbfolding of
the inner layers of consciousness.
Limitations
For Sryanuloma-Viloma Pr yma, people suffering from
hibloodprusser, any heart disease and underweight problem
should a avoid this practice.
For Candranuloma-Viloma Pr yma, people suffering from
obesity and any type of allergic should avoid it.
77 78
79 80
3. NDIUDDHI PR YMA
Sthiti: Vajrsana
PRACTICE

Adopt Nsika Mudr.
Close the right nostril with the right

thumb and exhale completely
through the (left) nostril. Then
inhale deeply through the same left
nostril.
Close the left nostril with your ring
and little finger of the Nsik
Mudr, release the right nostril.
Now exhale slowly and completely
through the right nostril.
Inhale deeply through the same (right) nostril. Then close

the right nostril and exhale through the left nostril. This is
one round of Ndiuddhi pr yma.
Repeat nine rounds.

Note
This practice helps to maintain balance between Ndis.

If you feel headache, heaviness of the head, giddiness, uneasiness etc.,.
it means you are exerting much pressure on the lungs.
The first symptoms of correct practice is the feeling of freshness,
energy and lightness of the body and mind.
Benefits
Physical :
It promotes balance between the two nostrils apart fromcleansing
the nasal tract. It increases the vitality. Metabolic rate decreases
as in case of all other Pr yma prctices. It increases the digestive
fire and appetite.
Therapeutic :
It lowers the levels of stress and anxiety by harmonising the
pr as. It is beneficial in respiratory disorders such as Bronchial
asthma, Nasal allergy, Bronchitis etc.
Spiritual :
It induces tranquility, clarity of thought and concentration. It
clears pranic blockages and balances I da and Pingala
ndis,causing Shuumna ndi to flow which leads to deep states
of meditation and spiritual awakening. It helps to maintain
Brahmacharya which is a pre-requisite for spiritual progress.
Limitations:
No Limitations.
4. COOLING PR YMAS
I. TALPR YMA
Sthiti: Vajrsana
PRACTICE
Place the palms resting on
the thighs.
Stretchthe tongue forward

partly out of the mouth
and fold it so as to
resemble the beak of a
crow.
Slowly suck in the air
through the beak and feel the jet of cool air passing down
the throat into the lungs.
Slowly exhale through the nostrils, feeling the movement of

warm air all the way up from the lungs through the throat
and the nasal passages.
This completes one round of tali Pr yma.
Repeat nine rounds.

81 82
II. STKRI PR YMA
Sthiti: Vajrsana
PRACTICE
Place the palms resting on the
thighs.
Fold the tip of the tongue

inwards horizontally.The folded
tongue slightly comes out
between the two rows of teeth
and provides a narrow opening
on both sides.
Slowly suck the air in through

the two sides of the tongue. Feel
the cool stream of air diffusing throughout the mouth and
throat into the lungs.
Exhale slowly through both nostrils. Feel the warmth of the

exhaled air.
This completes one round of Stkri.

Repeat nine rounds.
III. SADANTA PR YMA
Sthiti: Vajrsana
PRACTICE
Place the palms resting on the
thighs.
Let the upper set of teeth touch

the lower set of teeth.
Keep the tip of the tongue just
behind the teeth.
Inhale through the crevices of the teeth and feel the cool air
moving slowly and continuously into the mouth and
passing down the throat into the lungs.
The warm air is exhaled out slowly through both the

nostrils. Feel the warmth of exhaled air.
This completes one round of Sadanta.

Repeat nine rounds.
5. BHRMARPR YMA
Sthiti: Vajrsana
PRACTICE
Assume Cinmudr.
Inhale deeply.
Exhaling, produce a low pitched
sound resembling the humming of a
female bee.
Feel the vibrations in the entire head.
This is one round.
Repeat nine rounds.

Note
During the practice of Bhrmaruse N-kra and not M-kra.

Touch the tongue to upper (hard) palate.
Initially the sound vibration is felt more at the throat region only.
With long practices try to feel the strong vibrations in the entire
head region along with its resonating effect through out the body.
In the beginning, 5 to 10 rounds of Bhramari is sufficient. Slowly
increase to 10 to 15 minutes.
It can be practised at any time to relieve mental tension.
4
83 84
MEDITATION
A. NDNUSNDHNA
(A-kra , U-kra, M-kra, A-U-M)
1. A- KRA CHANTING
Sthiti: Vajrsana
PRACTICE
Sit in any meditative posture and

adopt cin-mudr.
Feel completely relaxed and close

your eyes.
Inhale slowly and completely.
While exhaling chant AAA in a

low pitch.
Feel the sound resonance in the abdomen and the lower

parts of the body.
Repeat nine times.
2. U- KRA CHANTING
Sthiti: Vajrsana
PRACTICE
Adopt Cinmaya Mudr.
While exhaling chant 'UUU' in a

low pitch.
Feel the sound resonance in the chest

and the middle part of the body.
Repeat nine times.

3. M-KRA CHANTING
Sthiti: Vajrsana
PRACTICE

Adopt di Mudr.
while exhaling chant MMM in a

low pitch.
Feel the sound resonance in the

entire head region.
Repeat nine times.
4. A-U-M CHANTING
Sthiti: Vajrsana
PRACTICE
Sit in any meditative posture
Adopt Brahma Mudr.
Inhale slowly and completely fill the

lungs.
While exhaling chant A-U-M in a
low pitch.
Feel the sound resonance throughout

the body.
Repeat nine times.

Note
Different sounds like A, U, M & AUM are produced loudly so that they
generate a fine resonance all over the body. (Resonance will occur
only when the frequency of the generated sound matches with the
natural frequency of the body).
These resonant sounds act as stimulations and the post-resonance
silence deepens the awareness and releases even very subtle tensions.
Therefore, while producing different sounds (A, U, M, & AUM) try to
adjust the pitch in such a way that a fine resonance is achieved.
85 86
B. OM- Dhyna (MEDITATION)
Sthiti: Any MeditativePosture
PRACTICE
Sit in any comfortable meditative

posture feeling completely relaxed.
Phase I
Close your eyes and start chanting

OM mentally. Allow the mind to
repeat OM continuously without
any break. If there are destractions,
chant OM faster, not giving a
chance for distractions.
After a while the chanting slows

down. Consciously slow it down further. If the mind jumps
to distractions, increase the speed of japa of OM kara.
Thus, by increasing and decreasing the speed of chanting,
allow the japa to settle down to a slow pace with an
unbroken stream of effortless flow of OM japa in your
mind.
Phase II
Make the chanting softer and softer, gentler and gentler, and
more and more effortless. As you progress on the path of
meditation, you will reach the second phase of japa in
which you start feeling the vibrations of the japa in some
part of the body and later throughout the body (three
dimensional(3D) awareness).
Phase III
As you slow down the japa of OM, observe the gap

between two OMs. As you slowdown further, the gap goes
on becoming wider and wider to diffuse into silence.
Phase IV
The experience of inner silence helps to expand from the

three dimensional awareness of the body to all pervasive
awareness(beyond the limits of the body). The bed of
silence becomes deeper and more expansive. Visualise and
feel anocean of silence with gentle soft waves of OM on it.
Now merge into complete silence and reach the stage of
Ajapa(no repetition). This silence is the source of Creativity,
Power, Knowledge and Bliss. Remain in this state for a
while.
Phase V
From this deep ocean of silence in the heart region, let one
OM emerge as an audible sound which diffuses into the
entire body and the space all around. Enjoy the beautiful
vibrations.
Blink the eyes slowly, gently open the eyes and come out
of meditation.
Note
Try to touch this state of deep rest and inner silence several times
in the day whenever you have some free time.
87 88
KRIYS
NETI
1. J ALA NETI (Cleaning thenasal passage)
Sthiti: Tsana
PRACTICE
5
Add about half a teaspoon of

salt to a neti pot full of sterile
lukewarm water.
Stand with the legs apart
Hold the neti pot in your right

hand.
Insert the nozzle of the Neti pot

into the right nostril.
Keep the mouth open and
breathe freely through the
mouth.
Tilt the head first slightly

backwards, then forwards and
sidewards to the left so that the
water from the pot enters the
right nostril and comes out through the left by gravity. Allow
the flow till the pot is empty.
Repeat the same on the left side.
To clear the nasal passages of the remaining water, blow out

the water by active exhalation through alternate nostrils as
in Kaplabhti.
2. STRA NETI OR RUBBER CATHETER NETI
Sthiti: Tsana
PRACTICE
Insert the blunt end of a thin soft

rubber catheter horizontally into
the right nostril.
Gently push it along the floor
of the nose until the tip is felt in
the back of the throat.
Insert the right index and the
middle finger through the
mouth and catch the tip of the
catheter at the back of the throat.
Pull it out through the mouth and gently massage the nasal
passage by catching the two ends of the tube.
Remove the catheter through the nose.

Repeat on the left side.
Note
Take care not to push the catheter vertically into the nostril.
Before you start this practice, cut and trimthe nails of the fingers to be
used for inserting in the mouth, as it may injure the throat when you are
trying to grasp the tip of catheter in the throat.
DHOUTI
3. VAMANA DHOUTI
Sthiti: Tsana
PRACTICE
Drink about one and a half liters of lukewarmsaline water
(about 1% saline) as quickly as you can until you feel like
vomiting it out.
Churn the stomach by twisting exercises.

Now, spread the legs about two feet and bend the trunk
forward forming an angle of about 90 degrees to the ground.
Now with the help of the
middle three fingers of the
right hand, tickle the back
of the throat to vomit out
(vaman) all the water.
Repeat the process of

tickling the throat until no
more water comes out
which may mean that all
water has been vomited .
With continued practice one

can stimulate the vomiting
sensation and vomit out the
water without using the
fingers at the throat.
Relax completely in DRT for about 15 to 20 minutes.

Have a bland breakfast after about half an hour.
Note
This is to be done early in the morning on an empty stomach.
A bland breakfast could preferably consist of Indian kichadi . (rice and

lentil-dhal, cooked with or without salt), along with a tea spoon ful of
pure ghee. Avoid coffee or tea for breakfast.
With long practice one can learn to vomit all the water as if it is a
continuous jet. This is called Gajakara i.
6
INTEGRATED YOGA MODULE FOR
ARTHRITIS (IYMA)
Having learnt the special practices elaborated in previous chapters,
the Yoga Therapy Participants (patients) would like to have a
module of daily practice and contemplation. It is with this in
view that this IYMA (Integrated Yoga Module for Arthritis) has
been specially tailor made to cater to the needs of yoga therapy
participants, with different types of arthritis
What is IYMA ?
The IYMA or Integrated Yoga Module for Arthritis is a combi-
nation of various yoga practices so arranged to work at all levels
of human existence Physical, pr ic, mental, emotional and
intellectual levels. As described in chapter 1, the root cause for
these diseases (RA and OA) is dhi in Manomaya koa which
percolates down to Annamaya koa (Physical body) via the
Pr maya koa. Unless the root cause is eradicated, we cannot
affect a complete normalisation. Hence, IAYT uses all the tech-
niques needed to set right the imbalances at these three levels.
The Integrated Yoga Module I and II recommended as an hour
practice that can be practiced on alternate days consists of spe-
cially chosen yoga practices at all these three levels.
What is the basis for IYMA ?
There are two aspects of the disease :
One: Tightness, inability to move, reduced flexibility of the joints;
Two: Pain and inflammation at physical level and speeded up
emotional upsurges at mental level that shows up as increased
respiratory rate and imbalance of flow of breath between the two
nostrils at the pr a level. These two aspects are called Tamas
and Rajas.
89 90
What is the solution?
Both these aspects have to be handled intelligently at subtle levels,
says the commentary on M kya Upaniat M kya Karika).
The wisdom from this traditional text says
ueesmeb yees Oees ledef eebef Jeef #eHlebMecees ledHeg ve
meke<eeebef Jepeeveer eeled meceeeHlebveeeuees led~
Laye sambodhayet cittam vikiptam amayet puna
Sakayam vijnyt samaprptam na clayet.
(M kya Krk 3 - 44)
When the mind gets to a state of drowsiness, stimulate and awaken
it; as it starts speeding up and distractions set in, calm it down.
Do this again and again. Recognize the deep rooted blocks (knots,
obsessions, phobias in the form of imbalances) and reach the
state of balance. Once you touch this balanced state do not disturb
it (stay in that state as long as you can).
Each stimulation helps to end the stagnation and open up the
constrictions. Immediately following this stimulation when you
let go consciously you go into deep relaxation. After the
relaxation continues for a while, the systemreaches a saturation
point often leading to stagnation or drowsiness. It is then, that
we need to stimulate again. Successive stimulations and
relaxations one after the other thus help to release the stresses at
deeper and deeper levels.
In essence in the first phase, you shatter the Tamas through
stimulation and then calm down the Rajas. Thus a combination
of stimulation- relaxation is the key. A series of successive
stimulations and relaxations help to go on clearing all the deep
seated stresses (the adhis) in a systematically organized manner
and this helps to fully normalise your systemat all the five levels
of existance.
In this module the stimulations are provided by Sithilkara a
Vyyma (step 1), Sukma Vyyma (step 3), Asanas (step 5),
Pra yama (step6) and devotional songs (step 8) where as IRT,
QRT(step 8), DRT and meditation (step 7) provide the relaxation
component. While step 1, 3 and 5 provide the physical
stimulations, the stimulations in pr yma(step 6) and
devotional sessions(step 8) at the mental level take you to the
subtle levels of mind and emotions to provide very deep rest.
The practice of complete silence in the end expands the mind to
its source of all pervasive ocean of peace and bliss, which is the
basis for removal of all imbalances.
TheIYMA uses this basis and sets itself thesequenceas follows:
91
Steps
1 Stimulate
2 Relax
3 Stimulate
4 Relax
5 Stimulate
5a Relax
6 Stimulate
7 Relax
8 Stimulate
QRT - 3 Mints
ithilkara a Vyyma - 7 Mints
akti Viksaka Skma Vyyma - 4 Mints
IRT and QRT - 3 Mints
DRT - 7 Mints
Pr yma - 12 Mints
OM meditation +Nadanusandana
Devotional Songs - 5 Min
Silence - 2 Mints
Resolve
92
sanas - Standing, Prone, Supine
and Sitting postures) - 9 Min
c. Expansion of Awareness
The mind becomes calm with practices such as sanas and
Pr yama as evidenced by lower breathing rate and reduced
metabolic rates. This helps in expanding your awareness by medi-
tation; devotional sessions harness your emotions. Fromfocussed
attention to linear, surface and three dimensional awareness, you
expand. This helps in performing actions in our day to day ac-
tivities with ease.
Similarly you learn to move fromviolent to softer and more cul-
tured emotions as you practice devotional sessions. Softening of
emotions to gain mastery over them is a science by itself. ( see
our book on Bhakti Yoga - the science of emotion ) .
d. Working in groups
To be together as we practice helps a great deal. A group size of
10 to 20 will be ideal. The advantages are as follows.
I . Reduces the laziness and lethargy.
II. Develops regularity.
III. Helps in learning the techniques nicely.
IV. Subtle effects through unseen vibrations charging the
place automatically bring wonderful feeling of wellness
and positive health.
V. Sounds produced in synchrony during the practices help
in developing group awareness.
VI. Painful agravations of the ailments also reduce as we work
in group.
VII. Higher emotions of sharing and caring for others help
you to overcome the pain.
e. Resolve
At the end of this eight stepped practices a few minutes of si-
lence would help a great deal in expanding your vision further
and develop confidence to combat the disease fully. After this
you allow a resolve to soak deep into your system.
Resolve (Sankalpa) is a selected positive short sentence that you
repeat at the end of each session before you chant the closing
93 94
Dimensions of IYMA
Having understood the basis for IYMA, we now proceed to un-
derstand the dimensions of IYMA, that help you to release subtle
stagnations, tensions and stiffnesses at the physical level, imbal-
ances at the pr a level, and eradicate dhi at Manomaya Koa
levels.
a. Recognition is half solution
Closing the eyes throughout the practice helps in building an
internal awareness which is the key to the release of innate ten-
sions and pains.
b. Movedeeper and deeper
In phase one, we use stretch and relaxation of muscle fibres to
make them more supple. Repetitions help to make them more
and more relaxed. As you move on to next phase, perceive the
blood flow changes in the limbs and joints; you can sensitize
yourself to the perception of variations (decrease or increase) of
blood flow to the limbs during and immedialtely after any
movement in the joint. As you go deeper, you start feeling the
nerve impulses. When you experience a mild pain during the
stretch of a joint, concentrate on the intensity of pain and the
array of large number of nerve impulses, followed by reduction
of these impulses when you return to the original position. This
is the stage when you can allow the relaxation to deepen further.
In step 7 when you generate the sound vibrations you develop
the awareness of the complete body with greater sensitivity, better
harmonisation and relaxation.
When the practices are repeated day after day, the joints become
more and more flexible, muscles become stronger and softer,
and the movements become easier. Loosening of joints and im-
proved mobility obviously help to improve the quality of life.
Patience, pays. Slow and steady wins the race. Do not rush and
push to the limits of elasticity. While a good stretch is recom-
mended you must learn to work with awareness and gradually
increase the stretch of muscles. And relax them deeply with
awareness.
prayer. Repeat the same sentence slowly and clearly in your
mind with full attention and a deep feeling of the meaning of the
sentence . Select positive words and try to avoid words with
negative adverbs. Selected sentences could vary from week to
week. some examples could be -
I I am fearless and confident
II My immune system is normal and healthy
II I amas young and fresh as a twenty year old
Avoid sentences like
I. I amnot worried
II. my immune system is not fighting against my own tissues.
95
96
Integrated Yoga Module for
ARTHRITIS
Eight steps- onehour-AlternateDays
Set - A
itilkara a Vyyma
(LooseningExercises)
35 Passive rotation of toes 10 2 min
35 Toe Bending 10 min
37 Ankle Rotation 10 min
38 Knee Rotation 10 min
39 Knee Cap Tightening 25 1 min
40 Full Butterfly 10 min
42 Waist Rotation 10 min
42 Wrist Rotation 10 40 sec
43 Shoulder Rotation 10 40 sec
46 Neck Bending 10 1 min
46 Neck Rotation 10 40 sec
64 Quick Relaxation Technique 3 min
Sakti Vikasaka Sukma Vyyma
47 For Wrist - Mani Bandha akti Viksaka 10 min
47 For Palms - Kara Tala akti Viksaka 10 min
48 For Fingers - Anguli akti Viksaka 10 min
48 For Elbows - Khaponi akti Viksaka 20 min
49 For Arms - Bhuja Bandha akti Viksaka 20 min
49 For Back - Kati akti Viksaka 10 min
50 For Thighs - J angha akti Viksaka 5 min
51 For Calf Muscles - Pindali akti Viksaka 5 min
63 Instant and Relaxation Technique 1 min
Steps Pg.No. Practice Rounds Duration
1
2
3
PronePostures
54 Bhujangsana min
55 alabhsana min.
SupinePostures
56 Sarvngsana 1 or 2 min
57 Matsysana 1 min
SittingPostures
61 Vakrsana 1+1 min.
62 Utrsana min.
64 Deep relaxation technique 7 min
PR YMA
Preparatory Practices for Pr yma
71 Cleansing breath (Kaplabhti Kriya) 1 min
73 Vibhgya vasana (Sectional Breathing) 4min
Pr yma
77 Srya Anuloma Viloma Pr yma 2 min
79 Nuddhi Pr yma (9RDS) 3 min
81 Sitali/ Sitkari/ Sadanta Pr yma 2 min
MEDITATION
83 Nadnusandhna 3 min
85 OM Dhyna (Meditation) 5 min
Devotional Song 5 min
Silence
Total 60 min
5a
8
6
Yogsana
StandingPostures
52 Ardhakati Cakrsana + min
53 Ardha Cakrsana min
53 Pda Hasthasana 1 min.
5
7
4
97
Integrated Yoga Module for
ARTHRITIS
Eight steps- onehour-AlternateDays
Set - B
itilkara a Vyyma
(LooseningExercises)
35 Passive rotation of toes 10 2 min
37 Ankle Rotation 10 min
38 Knee Bending 10 1 min
39 Knee Cap Tightening 25 1 min
40 Full Butterfly 10 min
42 Waist Rotation 10 min
42 Wrist Rotation 10 40 sec
43 Shoulder Rotation 10 40 sec
46 Neck Bending 10 1 min
46 Neck Rotation 10 40 sec
Sakti Vikasaka Sukma Vyyma
47 For Wrist - Mani Bandha akti Viksaka 10 min
47 For Palms - Kara Tala akti Viksaka 10 min
48 For Fingers - Anguli akti Viksaka 10 min
48 For Elbows - Khaponi akti Viksaka 20 min
49 For Arms - Bhuja Bandha akti Viksaka 20 min
49 For Back - Kati akti Viksaka 10 min
50 For Thighs - J angha akti Viksaka 5 min
51 For Calf Muscles - Pindali akti Viksaka 5 min
63 Instant Relaxation Technique 1 min
Yogsana
StandingPostures
52 Ardhakati Cakrsana + min
Steps Pg.No. Practice Rounds Duration
1
2
3
4
53 Ardha Cakrsana min

53 Pda Hasthasana 1 min
PronePostures
55 Dhanursana min
SupinePostures
58 Viparta kara i 1 min
56 Halsana 1 min
57 Cakrsna min
SittingPostures
60 nksana 1 min.
61 Ardha matsyendrsana 1 min.
64 Deep relaxation technique 7 min
PR YMA
Preparatory Practices for Pr yma
71 Cleansing breath (Kaplabhti Kriya) 1min
73 Vibhgya vasana (Sectional Breathing) 4 min
Pr yma
77 Candra Anuloma Viloma Pr yma (21 RDS) 2 min
79 Nuddhi Pr yma (9RDS) 3 min
81 Sadanta Pr yma 2 min
MEDITATION
83 Nadnusandhna 3 min
85 OM Dhyna (Meditation) 5 min
Devotional Song 5 min
Total 60 min
6
7
8
5
5a
Other practices for both thesets
Kriyas - J alaneti, Sutraneti and Vamana Dhouti, once a

week
MSRT (30 min) or PET (30 min) daily (Audio cassettes of

sVYASA)
98 99
100
101
Passive rotation of toes
Pg 35, 10 Rds, 2 min
Toe Bending
Pg 35, 10 Rds, min
Ankle Rotation
Pg 37, 10 Rds, min
Knee Cap Tightening
Pg 39, 25 Rds, 1 min
Half Butterfly
Pg 39, 10 Rds, min
Neck Bending
Pg 44, 10 Rds, 1 Min
Ankle bending
Pg 36, 10 Rds min
Knee Rotation
Pg 38, 10 Rds, min
Pg 38, 10Rds, 1 min
Knee Bending
Pg 40, 10Rds, min
Full Butterfly
>
>
Waist Rotation
Pg 42, 10 Rds, min
Wrist Rotation
Pg 42, 10 Rds, 40 sec
Shoulder Rotation
Pg 43, 10 Rds,40 sec
Neck Rotation
Pg 46, 10 Rds, 40 sec
INDEX
For Palms - Kara Tala akti
Viksaka
Pg 47, 10 Rds, min
For Arms - Bhuja Bandha akti
Viksaka
For Back - Kati akti Viksaka
For Thighs - J angha akti Viksaka
Pg 50, 5 Rds, min
Pg 52, +min
Ardhakati Cakrsana
For Wrists - Mani Bandha
akti Viksaka Pg 47, 10 Rds, min
For Fingers - Anguli akti Viksaka
Pg 48, 10 Rds, min
For Elbows - Khaponi akti
Viksaka Pg 48, 20 Rds, min
Pg 49, 10 Rds, min
Pg 49, 20 Rds, min
Pg 51, 5 Rds, min
For Calf Muscles - Pindali akti
Viksaka
Ardha Cakrsana
Pg 53, min
Pg 53, 1 min
Pda Hasthasana
Bhujangasana
Pg 54, min
Pg 55, 30 sec
Dhanursana
Pg 55, min
Salabhasana
Pg 57, 1 min
Matsysna
Pg 62, min
Vakrsana
Pg 61, 1+1 min
Utrsana
Halsana
Pg 58, 1 min
Pg 58, 1 min
Viparta kara i
nksana
Pg 60, 1 min
Pg 59, min
Cakrsana
Ardha Matsyendrsana
Pg 61, 1 min
Quick Relaxation Technique
Pg 64, 3min
Instant Relaxation Technique
Pg 63, 1 min
Deep Relaxation Technique
Pg 64, 3min
Sarvngsana
Pg 56, 2 Min
Cleansing breath (Kaplabhti Kriya)
Pg71, 1min
Candra Anuloma Viloma
Pr yma Pg 77, 21 Rds, 2 Min
Vibhgya vasana (Sectional
Breathing)
Pg 73, 4Min
OM Dhyna (Meditation)
Pg 85, 5 min
Nuddhi Pr yma
Pg 79, 9Rds, 3 Min
Nadnusandhna
Pg 83, 3 min
itali Pr yma
Pg 80, 2 min
Stkri Pr yma
Pg 81, 2 min
Sadanta Pr yma
Pg 81, 2 min
102 103

Yogic Cure For Arthrities

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YOGA

Stand erect with feet close together.

Place the hands along the thighs with

The legs, trunk and the head are aligned in

Stand erect with legs about six to

Gently close the eyes.

Slightly incline the trunk backwards, supporting the body

Let the head hang freely behind or rest on either side of

Gently close the eyes.

Sit with both legs stretched with heels

Place the palms on the floor by the side of

Close the eyes.

Lie down on the back with legs together.

Stretch the hands straight above the head, biceps touching

Close the eyes.

Lie down on the abdomen with legs together toes pointing

Slightly stretch the body and allow the whole body to

Stretch the hands straight above the head, biceps touching

Gently close the eyes.

Become aware of different parts of the body starting

Hands continue to be on the hips all through.

Make the movements within your capacity.

Stretch out the arms straight in

While inhaling bend your knees

Hold the breath and maintain this

Come up while exhaling.

The knees must be together throughout the practice.

Make fists of your hands with the thumbs tucked in.

Now, push both the arms forwards forcefully and vigorously

Then, pull them back to the starting position.

Repeat twenty times. Normal breathing.

Spread your legs apart as far as possible.

Place your hands on the hips with the

While inhaling, slowly raise the right

At the horizontal level turn the palm

Stretch the right arm upwards.

Do not bend the right elbow or the knees.

Slowly while coming back to vertical position inhale and

Come back to Tadasana Sthiti.

Repeat on the left side, by bending towards the right side.

Bend laterally. Do not bend either forwards or backwards.

Keep the arms parallel to the ground all through.

Keep the back, neck and head as erect as possible.

Clench the fists and stretch your arms forward at shoulder

Holding your breath, stand up

On completion of the circle, the

Repeat ten times.

Arch the dorsal spine

Keep the body below

Maintain the final

Support the back at the waist by the

Maintain for a minute with normal

Stand erect with legs together.

At this horizontal level, turn the

Stretch up the body from the waist.

Keeping the lower back concave, exhale and bend forward

Maintain in this final posture for about 2 - 3 minutes

Inhale, come up slowly to the vertical position and stretch

Exhale, drop down the arms, turn the palms downwards at

Continue to exhale and return to Sthiti.

Make fists of your palms with the thumbs tucked in and

Maintain this position for about one minute with normal

Come back to Sthiti position while exhaling.