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In today’s post, we will continue our discussion on the backward bending poses and focus on the pose called Shalabhasana – शलभासन -(Locust Pose). In the final position, the pose resembles the trunk of a locust. Step-by-stepRound one – Ardha Shalabhasana (Half Locust Pose):
In the previous posts, we talked about the seated forward-bending poses. With this issue, we will start discussing some of the backward bending poses which are done lying down on the abdomen. We will begin this discussion with Bhujangasana –भुजङ्गासन -(Cobra pose). The word “bhujanga” in Sanskrit means a cobra or a snake/serpent. In its final position, the pose looks like a cobra with its hood raised and hence the name. In many traditions, the serpent represents the tremendous power latent within the individual. In tantra, it represents the “kundalini shakti” which lies dormant at the base of the spine in the form of a serpent coiled three and a half times. In Hindu mythology it is respected and honored as a sacred animal, symbolizing the individual subtle force, intuition and wisdom. The double looped mathematical symbol for infinity is derived from the ancient symbol of the snake with its tail in its mouth, and is an expression of the continuity and eternity of life. By the practice of bhujangasana, we can realize and express not only all of the specific qualities of the serpent, but also its divine essence.
In the previous post, we learned about one of the seated forward bending poses, Head-to-Knee pose. In today’s post, we will talk about another seated pose – The Seated Forward Bend. Pashchimottanasana –पश्चिमोत्तानासन– is a compound word in Sanskrit consisting of pashchim + uttaana + asana. “Pashchim” means the direction “West” as well as the back or the posterior. “uttaana” means to stretch or expand. So, literally the word implies that by practicing this asana, one can stretch and strengthen the spine.
Many of my students look for instructions on some of the basic yoga techniques that we practice in the class so they can practice these at home. In order to fulfill this need, I will be presenting here, as and when I find the time, some specific aspects of yoga – asana, pranayama, meditation, diet or yoga philosophy. In this issue, we will look at one of the commonly practiced forward bending poses called “janu-shirshasana” (head-to-knee pose). However, before we get into the specifics, I would like to emphasize a few general guidelines related to yoga practice: One of the prominent yogis from India, Yogiraj Dr. Om Prakash ji, who was on a US visit last summer, presented a series of yoga sessions at the Hindu Bhavan Cultural Hall in Morrisville, NC. He highlighted the value of pranayama (breathing practices) in general as an integral component of any yoga routine. However, he specifically emphasized the importance of Kapaalabhaati and called it "sarvaroga nivarini" which literally means ‘(a practice) that can heal all types of ailments’. When practiced regularly under proper guidance it can bring about radiant health and provide other benefits at a more subtle level. Another very famous yogi from India, Swami Ramdev, who has shot to fame via his daily TV programs, calls it ‘the Sanjeevani’ which is an herb that can supposedly bring even a dead body back to life. This is based on a famous parable in Ramayana – "When Lakshmana was wounded, Hanuman flew to the Himalayas for the medicinal herb Sanjeevani. Unable to identify the Sanjeevani, he wrested the entire mountain from the land and carried it to Lakshmana". Based on these strong statements from prominent yogis of today, it is easy to see why it is important to include this practice in your daily yoga routine. I would like to talk about the Five Koshas today. The concept of the five koshas was originally given in the Taittiriya Upanishad to help us understand what is ‘self’ and what is ‘non-self’. The lack of ability to distinguish between self and non-self is termed "avidya" (ignorance) which is the main cause of human suffering ("klesha") (Patanjali yoga sutras 2.3 thru 2.9). It is our identification with the ‘mind-body complex’ that prevents us from realizing our true nature (the self) which is represented by our soul (Atma). Once we develop an understanding of the five koshas, it helps us slowly peel off these layers and bring us closer to our true identity. In this discussion, we will also apply these concepts to our Hatha Yoga practices. |
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