I am pleased to announce the next pranayama/meditation intensive:

12-day Pranayama/Meditation Intensive

Come and join me for this life-transforming experience where you will learn two of the most important aspects of a complete, integrated yoga practice – pranayama (breathing techniques) and meditation. In this program I will introduce you to many of the breathing techniques that are mentioned in our ancient yogic texts. I will also introduce the concepts and techniques of meditation. No prior pranayama or meditation experience is required.

• When: Wednesday, April 25- Sunday, May 6, 2012
• Time: 6:00 – 7:30 AM
• Location: Kalasrishti, 3000 Bearcat Way, Suite 112, Morrisville, NC 27560
• Daily Routine: Light stretching (10-15 minutes), Pranayama (30 min), Relaxation (10 min), Yoga philosophy (15 min), Meditation (20 min).
• Commitment: A firm commitment to follow this schedule and attend every day
• Fee: $75

Strongly recommended

• Light,’sattvic’, nutritious, VEGETARIAN food
• No alcohol, drugs, tobacco or any other item of similar nature
• A personal commitment to continue the practice after the program is over

Please visit here for more details…

This program is a part of the ongoing series of similar programs that I have offered for over two years. The motivation to continue these programs comes from the very positive and encouraging response and feedback that I have received from those who participated in the previous sessions.

In the pranayama and meditation intensive, I introduce the students to various breathing techniques that are given in the traditional yoga texts.

Since breathing is something that happens autonomously, we take it for granted. It happens while we are awake and it happens while we are sleeping. Have you ever noticed how your breathing pattern changes when you are angry, agitated or mentally disturbed? In anger, the breathing is shallow, quick, uneven and heavy. When we are calm and peaceful, the breathing is gentle, even and smooth. When we cry or are sad, we have a sobbing breath. The change in breathing happens without any conscious effort, simply based on the emotional state.  So, the question is whether the reverse can also be true. That is, can we control the emotional state of our mind through breath control? According to yoga the answer is a whopping "YES"!

Modern medicine can cure us of many physical ailments – common cold to complex organ replacements. However, no simple treatments are available when it comes to dealing with tough emotional issues. For example, there is no pill that can cure us of strong negative emotions like anger, hatred, jealousy, greed and so on. This is where the power of yogic practices like pranayama and meditation have been emphasized in the traditional yoga literature. These practices provide benefits at all levels – physical, physiological, mental, emotional, intellectual and even spiritual. Regular practice is known to bring about a total transformation – toward  a feeling of well-being at all levels.

Come and join me for this exciting 12-day intensive and learn these powerful pranayama and meditation techniques which have the potential to transform your life in a very positive way.

If you would like to get more information or would like to register, please contact me.

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I would like to invite you for a Spring yoga retreat in the beautiful rural setting in Mebane, NC. At this retreat you will be able to slow down and experience yourself at a deeper level, nourished and supported by the beauty of natural surroundings. You will be able to deepen your personal yoga practice and develop an understanding of the underlying concepts in yoga in an ashram setting under the guidance of Subhash Mittal. Subhash is a long-time yoga practitioner and a dedicated yoga teacher who has been teaching yoga since 1996. Subhash brings the best out of the traditional, ancient yoga teachings and weaves these teachings in the practice of asana, pranayama, meditation and relaxation leading to a fulfilling and enriching life experience.

Come to this beautiful retreat center to tune in to the rhythms of nature through daily yoga practice, and make a deeper connection with your true inner Self! This is a rare opportunity to spend time away from the stresses and strains of daily life and immerse into a yogic life.

Retreat feedback from past participants

Retreat Information

When: Thursday, May 3 (evening) – Sunday, May 6, 2012 (noon time)

Where:

Lakulish Yoga and Health Retreat

8136 NC Highway 119 South

Mebane, NC 27302

Retreat Center Phone: 1-336-421-0690

Retreat Center Website: www.lifemissionusa.com

Picture gallery: Visit here for a picture gallery of the retreat facilities

Driving distance: The ashram is approximately a 50 minute drive from the Raleigh-Durham airport.

Meals: Three nutritious and healthy vegetarian meals a day

Accommodation: Spacious, comfortably furnished rooms are available. Each room will be shared among up to four people.

Fee (per person):

Rooms with attached bath: $360 (if paid by April 15); $390 (if paid after April 15)

Rooms with shared bath (in the hallway): $310 (if paid by April 15); $340 (if paid after April 15)

Mail payment check to: Subhash Mittal, 206 Redwood Park Drive, Morrisville, NC 27560

What is included: All vegetarian meals, all instructions, on-site housing

Contact: Subhash Mittal; Phone: 919-926-9717

Daily Schedule

The daily schedule will consist of the following:

• Morning and evening yoga sessions (two hours each – each session will include asana, pranayama, relaxation, meditation and a sprinkling of yoga concepts)
• Introduction to Yoga philosophy (based on Yoga Sutras of Patanjali)
• One special workshop with Swami Satyanand, the resident swami at the retreat center
• Walks in the nearby wooded area
• Personal free time for relaxation and self-reflection
• Evening satsang

With all these daily activities, this retreat will be a joyful and a truly transformational experience.  

Please contact me if you would like to register or have any questions.

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It was almost a year ago when I decided that I should attempt the full ‘colon cleansing’ technique called "shankhaprakshalana" (SP). I heard about this technique almost fifteen years ago when I was trying to find a yogic way to help me with my constipation problem.

When I look back, I recall that I had been dealing with constipation right from my school days. In those days I used to drink one or two cups of tea first thing in the morning to help me with bowel movement. Sometimes even after two cups of tea I would have to wait about a half hour before the tea would have its effect.

 Laghu Shankhaprakshalana (short version of colon cleanse)

It was in the mid to late nineties that I learned about the "laghu shankhaprakshalana" (LSP) technique. The word "laghu" means short or abbreviated; so LSP is a much shorter version of the full SP technique. Around 1997 I tried LSP and it seemed to give excellent results. I gave up on my morning tea and started the LSP practice each morning. Within a few days I started feeling much lighter and more energetic since now my stomach felt very clean and I developed a much healthier appetite. Since then I have continued the practice of LSP every morning.

So, what is Laghu Shankhaprakshalana (short version of colon cleanse)? I found details about the technique in a book from the Bihar School of Yoga. incidentally, I am really fond of books from BSY; they have books on almost every aspect of yoga and they are all extremely well written. Essentially, LSP involves drinking four to five glasses of lukewarm, saline water, first thing in the morning. After drinking water, you are supposed to do a sequence of five postures, each eight times. Within a short time, this routine helps in bowel movement. As I mentioned, I have been practicing the LSP routine on a daily basis for nearly fifteen years. Even though the text strongly recommends using salt water, I have been using plain, unsalted water since I am on medication for high blood pressure and I feel using salt water can do some harm to my BP situation.

Shankhaprakshalan (Deep Colon cleanse)

Now coming to my experience of the full SP (full colon cleanse) routine. The word Shankhaprakshalana is a composite of two words – shankha meaning "conch" and prakshalana meaning to wash completely. The word shankha is used to represent the stomach which is roughly the shape of a conch. In practice, however, shankha represents the entire alimentary canal from mouth to anus. This practice is also known as "varisar dhouti", dhouti being one of the six cleansing routines mentioned in the Hatha Yoga Pradipika. Shankhaprakshalana is the process to cleanse the intestinal tract by removing the impurities with lukewarm, saline water.

As I mentioned above, I started thinking about it almost a year ago. However, given that the whole procedure takes 3 to 4 hours and then the whole day you can’t do any physical activity, I kept postponing it until I could find that ‘perfect’ day that I could devote just to this activity. So, it was Friday two weeks ago when I had no planned commitment that I finally decided to try it out. Please write to me if you would like to get the full details of the procedure. Here is a brief summary of the procedure:

• Eat a very light, sattvic dinner the previous night.
• Prepare a large amount of lukewarm water, adding about two teaspoons of salt per gallon of water.
• Start the practice early morning, around 6 to 7 AM.
• Drink two glasses of the prepared water quickly and perform the prescribed five asanas (stretching poses), repeating each asana eight times.
• Go to the toilet and try to empty the bowels. If no movement happens, don’t worry, just come out and repeat the process of drinking two glasses of water followed by the five asanas, as mentioned above. Once again go sit on the toilet for bowel movement.
• After a few rounds of this procedure, you will notice that only liquid begins to come out. Initially the liquid is brownish in color but gradually it begins to get clearer.
• The procedure is supposed to be completed when perfectly clear water, similar to what you drank, comes out.
• After completing the procedure, rest for about 50 minutes to an hour. Avoid sleep during this time.
• After the rest period, eat a nice helping of ‘khichari’ a cooked preparation consisting of rice and lentils.
• During the day, you are supposed to eat nothing but another helping of khichari toward the evening.
• For the next full week, maintain a very light, sattvic diet. Avoid milk, yogurt or any other dairy product, any citric juices etc or anything too heavy to digest.

My Own Experience

In order to prepare for the colon cleanse, I had to take a very light dinner the previous night. On that Friday morning, I started the procedure at 5 AM. I started with drinking two glasses of lukewarm saline water and did the full set of the prescribed stretches. At that time I had the regular bowel movement.

I repeated this sequence 3 or 4 times and the results were quick and I was pleased with the cleansing that was happening. In each round the stool was getting softer and after about 10 glasses I started getting the liquid stuff out. However, after about 12 glasses, the bowel movement was not very quick and I had to wait several minutes for results.

After each repetition of the routine, I kept getting brownish colored liquid out. After about 18 glasses, I started feeling a little bloated and the output reduced significantly compared to the intake of water. I was a little disappointed at the end as I did not see "clear" water coming out as mentioned in the book. At the end of almost four hours, I had consumed about 22-24 glasses of water but it seemed as if the last 5 or 6 glasses were still in my stomach. Despite waiting for several minutes, no more water would come out. This is when I declared to myself that the procedure was over and it was time for the prescribed 45-50 minutes of rest.

I have to admit that by the end of it all, I was totally exhausted, physically and mentally. Even though in the beginning the exercises don’t seem too demanding, but when you have to do 8 rounds of each exercise and do the whole routine 22-24 times, it really takes a toll on your energy resources. All I wanted to do at that point in time was to just crash into my bed. Since falling asleep is prohibited as a part of the instructions, I had to make extra effort to stay awake for fifty minutes.

At the end of the rest period, I had the prescribed "khichadi" (a preparation of rice and lentils cooked in ghee or clarified butter). The rest of day I just completely rested, mostly in bed. For the first few hours I didn’t seem to have the energy or the desire to even read anything while in bed. It was later in the afternoon when I started reading a book and also listened to some music.

Because I had consumed much more water than what came out in the morning, the excess water came out through very frequent urination throughout the day. In the evening, for dinner I once again had a bowl of khichadi. As per the instructions, one is supposed to eat nothing but khichadi on the day of the procedure. For the next seven days, one is supposed to avoid all dairy products, fruit juices and anything  that can be considered acidic. Given that I am very fond of milk and yogurt it was quite a challenge for me to stay away from dairy for a whole week.

Now, coming to the best part of the experience. Yes, the overall feeling the next day was pretty amazing. It was a feeling of being light, clean and full of energy. Because I had spent so much time and energy into the cleansing routine, psychologically I did not feel like putting any more "garbage" into my system. In order to maintain that feeling of lightness I was very careful in eating only light and ‘sattvic" food for the next several days. Of course, now I am back to my usual routine diet which includes milk and yogurt.

In the book it is strongly recommended that one should practice shankhaprakshalana under the guidance of a teacher. If you would like to go through this experience, I will be glad to help you with it.

If you have any experience with shankhaprakshalana, I would love to hear about it. I would welcome your comments and feedback.

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Parshvottanasana (पार्श्वोत्तानासन) (standing side stretch) is a beginning to intermediate level pose which is great for the health of the legs as well as the spine. It provides an excellent stretch for the entire back side of the legs, hamstrings in particular.

Step-by-step

(Audio instructions: )

1. Come to a standing position close to the top of the mat with the feet hip distance apart. Stretch your left leg back so the feet are about 3.5′ to 4′ apart. Keep the right foot facing the front with the side of the foot parallel to the side edge of the mat. Keep the left foot turned about 60 degrees toward to the front foot. Try to keep both the legs straight.
2. Place the hands on the waist and turn the hips and shoulders so they are parallel to the top edge of the mat. Keep the back heel firmly pressed into the mat.
3. Place the hands on the right thigh and start sliding them down the leg. Make the effort to keep the right leg as straight as possible. Try to bend the torso at the waist area. Press the thighs backward so the torso stays elongated and pushed forward.
4. Maintain the intention to keep the right leg straight. However, if the hamstrings begin to complain, you may like to bend the right knee slightly so as to avoid overstretching the back side of the leg.
5. As you slide the hands down, if they don’t reach the floor on either side of the right foot, you may keep the hands on the shins or ankles or just as far down as they reach. Alternately, if you have them handy, you may like to place a pair of blocks on either side of the foot and place the hands on the blocks for support.
6. If you feel comfortable in the final posture, you may attempt to drop the chest further in an effort to bring it closer to the right thigh.
7. Try to stay in the final pose for about 25 seconds
8. To come out of the pose, slowly begin to lift the spine up from the waist, sliding the hands up the leg. When you are fully vertical, relax for a few breaths.
9. Repeat on the other side.

Benefits:

• Strengthens and stretches back side of the legs, especially the hamstrings
•  Great stretch for the entire back
• Strengthens and tones abdomen; improves digestion
• Massages internal organs like the liver and stomach
• Has very calming effect on the brain
• Improves posture and a sense of balance

Contraindications/Modifications:

• If you suffer from high blood pressure, abdominal illness or have any back injury, avoid going down all the way. Instead, go half way and keep the torso parallel to the floor
• If you have problem with balance, you may like to face the wall, adjust your distance from the wall and place your hands on the wall at shoulder height
• Variation: clasp hands behind the back and extend the arms away from you as you bend forward

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In a previous post I introduced the concept of the eight limbs of yoga (ashtanga yoga) as given in Yoga Sutras of Patanjali. With this post today, I will start discussion of the individual components of the eight limbs. We’ll start by talking about the first of the five Yamas – ahimsa (non-violence).

Defining Ahimsa

The word Ahimsa is a composite of "himsa" with the prefix "a". In Sanskrit, the prefix "a" usually signifies the absence or negation of the term that follows the prefix. The word "himsa" means violence or causing injury or harm. So, "ahimsa" means non-violence or non-injury. It is interesting to note that Patanjali does not provide a definition for any of the terms that are used for the yamas and the niyamas. I believe he must have felt that the students, due to their long training with the teacher, must already be familiar with the basic definition of these terms. What he has provided in the sutras is what one can expect to achieve when fully committed to a yama or a niyama. The sutra (chapter 2, sutra 35) related to ahimsa is:

अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः॥३५॥

ahiMsaapratiShThaayaaM tatsannidhou vairatyaagaH (sutra 2.35)

"In the presence of one firmly established in non-violence, all hostilities cease".

What this sutra is telling us that if we can develop a deep sense of non-violence, then even those with a violent nature will  desist from harming us.

Here is a story from the Indian lore that is commonly retold to illustrate this point . In the late 18th century, Lord Swaminarayana, then known with his original name of Neelakantha, was roaming from place to place in search of spiritual fulfillment. He was not only fully established in the value of non-violence but was also fearless. One evening, as an 11-year old boy, when he reached a village, the villagers asked him to go inside a house for the night as a man-eating lion was known to visit the village each evening in search of human flesh. The boy refused to go inside as he always stayed outside under a tree to spend the night. He then sat under a tree in meditation for the night. At night the lion visited the place as usual but instead of harming Neelakantha, he sat next to his feet until the boy opened his eyes in the morning. The villagers were totally taken aback when they found out that the lion had behaved like a domesticated dog at the feet of the young saint. Realizing that they were in the company of a true saint, they prostrated at his feet in reverence. Neelakantha later became known as Swaminarayana, the founder of the trust by the same name which now has a huge following in India and  in many other countries.

Understanding Ahimsa

Vyasa, in his commentary on this sutra writes that "Ahimsa is the absence of any tendency to hurt or injure any living being, in any manner, at all times". Vyasa adds that all the other yamas and niyamas are rooted in this single yama of ahimsa. We continue to refine all the other yamas and niyamas in order to finally get totally established in the value of ahimsa.

We can injure others through our physical actions, speech or even thought. All violent actions have their origin in the lower mind which is dominated by the ego. Violence caused through speech is the most damaging and long-lasting. Most people can summon feelings of hurt caused to them in their past as they continue to carry the scars of verbal injury for a very long time. It is the ego which gives rise to negative tendencies like anger, hatred, jealousy, selfishness etc. A person who has these negative emotions is most likely to cause injury to others. In personal relationships, one can cause injury through emotional violence – harsh or abusive language, angry outbursts, emotional judgment, sarcasm, skillful manipulations – to name a few of the hurtful actions.

In sutra 2.34, Patanjali states that injury can be caused not just through direct action, but also can be done through another agent (hiring someone to kill for you!) or by simply giving your approval for a violent action.

The value of ahimsa needs to be applied not only to others but also to oneself. We know that we can cause injury to ourselves in many different ways. For example we hurt ourselves all the time through over-eating or eating the wrong kind of food. Another example related to the practice of yoga is when we allow our ego to dictate the performance of an asana and injuring ourselves in the process. We also can hurt ourselves through self destructive behavior caused by feelings of guilt or fear etc.

Another common form of violence that is mentioned in yogic texts is the killing of animals to obtain human food. Because ahimsa is a strong value mentioned in many texts, including the yoga sutras and the Bhagavad Gita, most people believe "vegetarianism" to be an automatic corollary of the yama of ahimsa.  Of course, if you live in a climate where it is not possible to grow any vegetation (North Pole, for example) you may be left with no alternative except to eat the meat of an animal. Similarly if you live in a coastal area, then catching and selling fish may be the only means of earning a livelihood. I have also come across people whose health rapidly deteriorates if they go fully vegetarian and they need to eat meat for medical reasons. The injunction of ahimsa is not strictly applicable in these situations.

Ahimsa is not only a common theme in many of the yoga related texts but is a strong component of the Buddhist, Jain and many other faiths and philosophies. Despite its being such an influential value in various cultures, most spiritual authors believe that there may be situations in life when violence in some form or another becomes inevitable. The war of Mahabharata which was fought between Pandavas and Kauravas and in which scores of people were killed, is cited as an example of such a situation. Bhagavad Gita, which is one of the chapters in Mahabharata, is a dialog between Lord Krishna and Arjuna of the Pandavas wherein Krishna provides a convincing argument to Arjuna as to why he should fight the Kauravas in order to uproot evil from the society. In order to determine whether a situation demands such a drastic action one needs a pure and crystal-clear intellect which can make decisions without any influence from the ego.

In our day-to-day life, sometimes it becomes a challenge to determine whether or not a certain action of ours will hurt the other person or not. According to the yoga sutras, a regular practice of yoga can help sharpen the intellect to a point where it becomes easier to identify situations where some form of violence may become necessary and also to determine whether we are inadvertently hurting someone through our action or speech etc. Practicing ahimsa also leads one to develop universal compassion for all living creatures.

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So far I have written about balancing poses which are done in a standing position – for example the Tree Pose or the Dancer Pose. Today’s post is about the Tiptoe balancing pose ( – Padangushthasana – पादाङ्गुष्ठासन ), a balancing pose done from a squatting position.  This is an intermediate level pose and it improves strength and flexibility in the toes, ankles, knees, hips and thighs.

When I first saw a picture of this pose on the cover of a yoga magazine, it looked like a deceptively simple pose. However, when I started practicing the pose, I realized that in addition to physical and mental balance, the pose requires strong toes and ankles as well as flexibility in the knees and hips. Like any other balancing pose, depending upon your physical and mental state at the time of practice, you may find it easier to balance on a given day as compared to other days.

Step-by-step

1. Start by sitting in a squatting position. Lift the heels up and sit on your toes. Adjust the left heel so it is directly under the perineum.
2. Place the right hand on the floor by the side of the right thigh for support. With the left hand lift the right foot up and place the top of the foot on the left thigh. The sole of the right foot should be facing up.
3. Getting into this position is itself quite challenging for many beginning students. It requires flexibility in the toes, ankles, knees and hips. If you find it hard to place the foot on the opposite thigh, you may want to rest your back against a wall for support. Alternately, if you happen to be close to a pillar or a railing, you may hold on to the railing for support. The support will allow you to put the foot on top of the opposite thigh without losing balance and falling down.
4. Once the right foot is in place on top of the thigh, you can place the left hand also on the floor on the side of the left thigh for additional support
5. If you find that you are comfortable enough in this position, you may attempt to bring the palms together in a prayer position at the heart center. This is the final version of this balancing pose.
6. Maintain the final pose for 6-8 breaths, if possible.
7. Repeat the above steps on the other side. 

Variation 1

In the final position of the above pose, you may like to dynamically move the knee up and down a few times, trying to bring the knee close to the floor with each movement. Finally, you can try to place the knee on the floor and maintain balance.

Variation 2

1. Start by sitting in a squatting position. Lift the heels up and sit on your toes.




2. Place the right hand on the floor by the side of the right thigh for support. With the left hand hold the big toe of the left foot and lift the foot up.
3. While holding on to the big toe, try to stretch the leg out in front and straighten the knees. Make an effort to lift the leg higher.
4. If you feel comfortable in this position, you may lift the right hand from the floor and place it on the right thigh for the full balancing pose. 
5. Maintain the final pose for 6-8 breaths, if possible.
6. Repeat the above steps on the other side. 

Benefits

• This asana helps maintain Brahmacharya (one of the five Niyamas in Patanjali’s Ashtanga Yoga)
• Helps keep the reproductive system healthy
• It remedies flat feet and improves strength and flexibility in the toes, ankles, knees, hips and thighs
• Improves physical balance, mental focus and concentration

Contraindications

People with existing pain in the knees, ankles or hips should not attempt this pose.

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The Ardha-chandrasana (अर्धचन्द्रासन)
(Half Moon pose) is one of the intermediate level one-leg balancing poses. It is an excellent pose for developing strength in the legs and especially for stretching the hamstring and the gluteal muscles.

In my own practice, I try to include Ardha-chandrasana in my routine about once or twice a week. When I started working with the pose, I started with the variation where I took the support of the elbow against the wall (described below). It was only after practicing against the wall for a couple of years that I developed the stability and balance to start practicing on the mat. Even today, I feel a little more stable and comfortable when I am balancing on my left leg than on the other side. When I practice on my right leg, I find it a little harder to bring my body into a single vertical plane. I am sure you have observed similar imbalances in your own practice. It is only with constant practice that we can bring our body and mind into good balance.

Step-by-step

1. Start out in the lunge position with the left leg in front.
2. Lift the hands off the floor, place them on the knee, and slide your right foot about a foot in front.
3. Place the left palm about 12 inches in front and slightly to the left of the left foot.
4. Turn your head up, looking over the right shoulder and place the right hand on your right hip.
5. Start shifting the body weight on to the left leg and begin to raise the right leg straight behind you.
6. While raising the right leg, also start stretching the left leg straight.
7. Try to bring the right hip vertically above the left hip, and the right shoulder vertically above the left shoulder.
8. Once you feel comfortable in this position, begin to raise the right arm and bring it vertically above the two shoulders.
9. In the final position, both the legs are straight, the right leg being fully horizontal or slightly raised above the horizontal plane. The left leg should be bearing most of the body weight; use a gentle pressure on the floor with the left hand to help maintain a good balance.
10. For a slightly more challenging variation, try to lift the left hand and place it on the left side of the leg at about knee level.
11. Maintain the final pose for about 6-8 breaths, if comfortable.
12. To come out of the pose, slowly release the right leg down to the floor, then bring the right hand down.
13. Switch over to the other side and repeat the above steps on the other side.

Variation

This variation is recommended for beginners who are not able to maintain the balance or find it difficult to turn the torso enough to bring the body into a single vertical plane. In this variation we use the support of the wall for balance and stability.

1. Stand with the back facing a wall, feet about six inches away from the wall.
2. Spread the legs about 3 feet apart, as if you are getting ready for the triangle pose. Turn the left foot all the way to the left, parallel to the wall. The body is completely parallel to the wall.
3. Bend the left arm and rest the left hand on the left thigh and place the elbow against the wall. Place the right hand on the right hip.
4. Bending the left knee slightly start shifting the weight of the body on to the left leg. At the same time start raising the right leg up and bring it to a horizontal position. Turn the head up, looking over the left shoulder.
5. When you feel that the body is stable, start raising the right arm and bring it vertically above the two shoulders.
6. In the final position, only the elbow is touching the wall and providing the support for balance. Both the shoulders and the right arm are in a single vertical plane. The right hip is vertically above the left hip. The whole body is parallel to the wall. Only the elbow is touching the wall. Imagine that you are being squeezed inside two vertical glass panes.
7. Maintain the final position for about 6-8 breaths, if comfortable.
8. Release the pose slowly and repeat on the other side.

Benefits

• Like all balancing poses, the Half Moon pose strengthens the legs and develops deep internal focus and concentration. It also improves body coordination.
• Stretches and strengthens the ankles, thighs, hips, knees and the spine.
• This is one of the best poses for  stretching the hamstring and the gluteal muscles.
• Stretches the neck muscles.
• Helps to relieve stress and improves digestion.

Contraindications

Avoid this pose if you have any of the following conditions:

• Low blood pressure
• Headache or sinus problems
• Upset stomach, diarrhea or severe indigestion
• If you have neck pain, avoid looking over the shoulder; instead, keep your gaze in front, without turning the neck

I would love to hear from you if this pose is a part of your yoga routine.

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Hanumanasana (हनुमानासन) is named after Lord Hanumana, friend and a devoted servant of Lord Rama in the epic story Ramayana. For those who are not familiar with the story, here is a very brief recap :

At the time when Rama, his wife Sita, and brother Lakshamana were in exile as hermits in the Dandaka forest, Ravana, the demon king of Lanka (Ceylon, now Srilanka), came to their hermitage in the guise of a monk and captured Sita, taking her to Lanka. In their search for Sita, the brothers asked Sugriva, the king of the monkeys, for help. Hanuman, the chief of the army of monkeys, was sent in search of Sita. Hanuman, leaping over the straits, crossed the Indian Ocean between the Southern tip of India and Lanka, and found Sita in Ravana’s palace garden. He brought the news to Rama, who built a causeway of stones across the sea to Lanka and after a gruesome battle killed Ravana and rescued Sita. During the battle, Lakshamana had been struck by an arrow and was almost fatally wounded. It was said that the only cure was to administer the juice of a specific herb which grew in the Himalayas.  Hanuman, with his great abilities, was assigned the task of getting the herb.  With a grand leap Hanuman crossed the sea and reached the Himalayas to bring back the herb. However, unable to recognize the herb, he decided to uproot the entire mountain which he then carried on his hands while leaping over the ocean to reach Lanka. The herb, called Sanjivani (that which can bring life to a dead being) saved the life of Lakshamana. Hanumanasana is thus named after Hanuman in recognition of his great leap.

Hanumanasana  is considered an intermediate to an advanced level pose depending upon how close you can get to the final pose. This is one of the poses where the final goal is a little more obvious than many other poses – that of stretching the feet away from each other and bringing both the hips on the ground, keeping the legs straight. It is probably one of the best poses for loosening up tight hamstring muscles and opening the hip flexors.

Hanuman, according to many, is the greatest yogi that ever was. Due to his intense sadhana (spiritual endeavor), he had attained supernormal powers which he utilized only for the service of his master, Lord Rama. He had the utmost devotion for Rama. While practicing Hanumanasana, we keep these traits of selfless devotion, service, humility and surrender in our mind.

Step-by-step

1. Start by getting into the Downward Facing Dog position.




2. Inhale and bring the right foot forward to a lunge position, with palms on the floor.
3. Lower the left knee to the floor. Keeping the palms on the floor, on an exhale, straighten the knee of the right leg so the foot is flexed. The hips may need to be drawn back in order to get the front leg straightened.
4. Once the front leg is as straight as possible, breathing freely and evenly, begin to slide the front leg forward. At the same time, allow the back leg to straighten and slide it back. Essentially we are trying to increase the gap between the two feet. 
5. Keep the hips squared to the front; avoid having the left hip turn out. Try to maintain the final pose for about 6-8 breaths, if comfortable.
6. Slowly bring the right leg back.
7. Repeat on the other side with left leg coming forward.

Variations

In order to emulate Hanuman’s action of carrying the mountain, in the final position try to raise the arms up vertical.

In an effort to deepen the stretch, you may attempt bringing the chest down closer to the thighs, while at the same time stretching the arms out in front.

Both the above options are intermediate to advance level variations and must be tried with caution.

Benefits

• Stretches the hamstrings, thighs and the groin area
• Stretches and opens the hip flexors
• When practiced with a deep inward focus, it brings in the qualities of surrender, humility and devotion.

Contraindications and Caution

As mentioned above, Hanumanasana is an intense pose for the hamstrings, thighs, and the hips. You must exercise caution in not overstretching any of the muscles that are engaged. As you can see in the picture, I am not able to bring my hips fully to the ground. However, when I practice this pose, I maintain full awareness of the muscles that are stretched. One of the techniques that I use in deepening the stretch and loosening the hamstrings is to back off slightly from the final pose and stay in the pose for a much longer time. I have tried to hold the pose for as long as two minutes on a few occasions. Like any other pose, your flexibility will improve with practice and over a period of time.

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For most people practicing "yoga", the word yoga is synonymous with the physical aspect involving asana (yoga postures) practice. In most yoga classes taught in gyms or fitness centers, the entire duration of the class is usually spent in an intense practice of asanas. Many of these classes follow the yoga styles such as  Ashtanga Yoga, Power Yoga, or Flow Yoga etc,. Toward the end of the class there is a brief (about five minutes) period devoted to "shavasana" or relaxation. The main objective of these classes is to achieve physical fitness.  Asana, however, is only one of the eight limbs of yoga as per the system of yoga (Yoga Sutras) given to us by Sage Patanjali several thousand years ago. The eight limbs are – yamas, niyamas, asana, pranayama, pratyahara, dharana, dhyana and samadhi.

Out of the 195 sutras, Patanjali has devoted only three sutras to the topic of asana. In this post, I would like to probe a little deeper into the meaning and concept of asana as given by Patanjali.

Asana defined

Let us start first with the definition of asana – "स्थिरसुखमासनम्॥४६॥
sthira-sukhamaasanam" - "asana must be steady/firm and comfortable" – (sutra 2.46). It is worth noting here that in the context of Patanjali’s Yoga Sutras, asana usually meant a sitting posture used for mediation. While sitting in meditation it is important that one maintain a very steady pose, without any shaking or trembling, and also comfortable. Since  we need to sit for a long duration while in meditation, it is important that the posture should not cause any discomfort. In the context of the modern day yoga practice, the above definition is now extended to all the yoga postures that are practiced. For example, in a seated full forward stretch, the body must feel relaxed and should remain steady for the duration of the pose.

So, how to achieve a ‘steady and comfortable’ asana? Patanjali gives us his approach in the next sutra "प्रयत्नशैथिल्यानन्त्यसमापत्तिभ्याम्॥४७॥
prayatna-shaithilya anantya-samaapattibhyaam" – "asana is made steady and comfortable through relaxing the effort and total absorption in the endless" (sutra 2.47). This sutra has two parts – "prayatna shaithilyam" and "ananta samapatti". Let us look at these separately.

Letting go of active effort

The first part of the sutra states that we should let go of any active effort while in a yoga posture. This means that even though we may maintain the intention of deepening the experience of each posture, at no time should we exceed the limits of our body’s strength and flexibility.  This is a very key component of our yoga practice as we need to keep the practice very safe and enjoyable. I always add that while holding a pose, we should be able to smile comfortably.  After all, yoga is meant to heal the mind and body; by exerting active effort, we might hurt ourselves, thus defeating the very purpose of yoga.

Absorption in the endless

The second part of the sutra lends itself to a couple of different interpretations. The word ‘samapatti’ means ‘samadhi’ or total absorption. ‘Ananta’ means endless or infinite etc. Whereas the first part of the sutra involves experience at the physical level, the second part refers to a state of the mind. One interpretation is that while maintaining a posture, we should merge with the endlessness of space, for example. The second interpretation is that we should get completely absorbed in the total experience of the posture. The word ‘samapatti’ implies that the mind is so deeply engrossed in the experience of the stretch that no other thoughts enter the mind. I personally prefer this second interpretation of the sutra as it allows one to become fully mindful of the asana and its experience. This will help us keep the asana relaxed and steady. The third interpretation refers to the mythological meaning the word ‘ananta’ which is a "thousand-hooded snake" which keeps the earth and the entire planetary system stable by holding each one on one of its hoods. The meaning of ananta as snake naturally leads to another interpretation of the word as referring to the serpent-like Kundalini lying dormant at the base of the spine. As per this meaning, while holding the posture, one should meditate on the Muladhara chakra, at the base of the spine, which is the location of this Kulndalini power commonly represented as a snake coiled three and a half times.

Actually, I would think that one could pick any one of these methods of focus while holding a pose and it will lead to a steady and comfortable pose.

In summary, then, an asana is defined as a steady and comfortable yoga posture. Even though Patanjali may have intended this definition for sitting, meditative postures, it can be easily extended to all the yoga postures practiced as part of any Hatha Yoga routine. To attain this level of comfort and steadiness, one needs to let go of any active effort and get completely absorbed in the total experience of the posture, that is, meditating on the experience. This level of mindfulness will lead to asana practice being very safe and thoroughly enjoyable.

I would love to receive your feedback – so please enter your comments in the comment box at the end of this blog post.

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Due to the overwhelming response for the 21-day challenge that is currently going on (June 13-July 3, 2011), I decided to offer another one in July. The next 21-day challenge is scheduled for July 11-July 31, 2011. Once again, I’ve had a very positive response and all the spots for this program are now filled. If there is enough interest, I plan to offer the same program again in August. Please let me know if you would like to participate in the 21-day program in August.

Here are the particulars for the July session:

• When: Monday, July 11- Sunday, July 31, 2011.
• Time: 6:00 AM – 7:30 AM
• Where: Kalasrishti – 3000 Bearcat Way, Suite 112, Morrisville, NC 27513 (off Aviation Parkway – the studio is located on the back side of the last building in the complex)
• Commitment:
  • A firm commitment to complete the program without missing a day (except in an emergency).
  • At the end of the program, continue the same practice at home for another 21 days to make it a life-long habit
• Cost: $125

You may like to visit the testimonials page on my website to see what some of the previous participants have to say about this program.

Please contact me if you would like to participate.

Get all the details here…

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