Janu-shirshasana (head-to-knee pose)

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:

• In order to derive full benefits of yoga, one needs to establish a regular daily routine of personal yoga practice. The need for a regular practice – abhyasa- has been underlined in our scriptures such as Yoga Sutra of Patanjali (sutras 1.13, 1.14) and Bhagavad Gita (shloke 6.35). The best time for yoga practice is early morning, after you are done with your daily cleansing routine. However, depending upon your daily schedule, you may dedicate any time of the day for yoga as long as there is a gap of at least 2.5 hours between yoga and your last meal. Practicing yoga for as little as 20 minutes a day is far more beneficial than spending an hour or longer once a week.


• As mentioned in an earlier column, yoga provides several benefits at various levels – physical, mental, intellectual and spiritual. However, it is very important that we keep the practice safe and injury-free. One of the key guidelines to follow is that you must never try to stretch yourself beyond the limits of your body’s flexibility, strength and endurance. Patanjali, in his Yoga Sutras, defines ‘asana’ (physical posture) as ‘sthira sukhamasanam’ – a posture needs to be steady/firm and comfortable. This implies that in every yoga pose, you should be able to stay steady and without any pain or discomfort. Another key concept in yoga is that of ‘ahimsa’ or ‘non-injury’ which, from an asana point of view, implies that we should not injure ourselves while practicing yoga. We must remind ourselves that yoga is non-competitive and its purpose is to heal, not hurt.

For a list of the commonly practiced asanas, along with their Sanskrit names and pronunciation, please visit the website http://www.integralyogastudio.com/asana_chart1.htm.

Step-by-Step

Here are the basic steps that you can follow for this asana:

1. Sit on the floor (on the yoga mat or a clean blanket) with your legs stretched out in front. Keep the spine upright and as close to being vertical as comfortable.


2. Bend the left knee and put the sole of the left foot against the inside of the right thigh, bringing the heel as close to the perineum as comfortable. Try to keep the left knee close to the floor and the right leg fully stretched out.


3. Stretch the arms out in front and while inhaling raise the arms up to a vertical position.


4. While exhaling, begin to bend forward, bending from the hips, aligning the chest with the right thigh and keeping the spine unrounded. Try to grab the toes, ankles or calves depending upon your level of flexibility. If your hands do not reach the toes comfortably, you may like to use a strap looped around the foot.


5. Once you are in the final pose, use your breath as a guide to deepen the experience of the stretch – while inhaling, elongate the spine and while exhaling allow the gravity to pull the chest down closer to the thigh. Hold the position for 5 to 7 breaths, if possible. Maintain full awareness on the stretch and the breath, paying close attention to the parts of the body where the stretch is felt most. This awareness will help you maintain the pose at a comfortable level and prevent any injury.


6. To come out of the pose, begin to raise the arms up while inhaling. When the arms reach a vertical position, release the arms down.


7. Repeat the above steps with the other leg stretched out.

Variation

1. Sit on the floor (on the yoga mat or a clean blanket) with your legs spread out wide apart. Keep the spine upright and as close to being vertical as comfortable.


2. Stretch the arms out in front and while inhaling raise the arms up to a vertical position.


3. While exhaling, turn the torso to the right and begin to bend forward, bending from the hips, aligning the chest with the right thigh and keeping the spine unrounded. Try to grab the toes, ankles or calves depending upon your level of flexibility. If your hands do not reach the toes comfortably, you may like to use a strap looped around the foot.


4. Once you are in the final pose, use your breath as a guide to deepen the experience of the stretch – while inhaling, elongate the spine and while exhaling allow the gravity to pull the chest down closer to the thigh. Hold the position for 5 to 7 breaths, if possible. Maintain full awareness on the stretch and the breath, paying close attention to the parts of the body where the stretch is felt most. This awareness will help you maintain the pose at a comfortable level and prevent any injury.


5. To come out of the pose, begin to raise the arms up while inhaling. When the arms reach a vertical position, turn the torso back to the center and release the arms down.


6. Repeat the above steps on the other side.

Contraindications

Avoid this pose in case of diarrhea, asthma and a recent knee, neck or back injury. In case of knee pain, avoid bringing the heel close to the perineum and/or keep a folded blanket under the bent knee for support.

Benefits

The janu shirshasana stretches the back and deeply stretches the back of the legs. This posture calms the mind and emotions, stimulates the nervous, reproductive, endocrine and urinary systems.

I would welcome your feedback and suggestions on the type of information that you would like me to cover in the future.

KapAlabhAti (Skull Shining) Pranayama

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 (कपालभाती) and called it "sarvaroga nivarini" (सर्वरोग निवारिणी) 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' (संजीवनी) 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.

In the classical Hatha Yoga text "Hatha Yoga Pradeepika", Kapaalabhaati is described as one of the six cleansing kriyas (shatkarma). However, because it involves manipulation of the breath and offers great benefits, it is widely practiced as a part of the pranayama techniques.

Not sure how to pronounce kapAlabhAti? The 'A' represents a long vowel sound, somewhat like the 'o' in 'mom' (American) or the 'a' in 'fast' (British).

Contraindications

Before I describe the technique it is important to understand that people with the following conditions should not practice kapaalabhaati - cardiac problems, nasal congestion, severe cold, severe headache, abdominal ulcers, hernia. People with high blood pressure should either refrain from it or practice a milder version of the technique. Pregnant women and those who have had recent abdominal surgery should also refrain from this practice.

One cautionary note - practice kapaalabhaati on an empty stomach, preferably in the morning. However, if your schedule only allows you to practice it during the day/evening, then you should give a gap of at least 2.5 hours after eating a meal.

The Technique

Now let us turn our attention to the technique itself and learn how to practice it. Sit in any comfortable position with the spine erect. You can sit either cross-legged or in “vajrasana” (the diamond pose) or in any position that you feel comfortable in. If you have problem sitting on the floor, you can even sit in a chair, preferably with the spine erect and not resting against the back of the chair. Breathe normally for a few breaths. Once composed, you can begin by first exhaling and then inhaling half-way. First, exercise the diaphragm by exhaling suddenly and quickly through both nostrils while simultaneously drawing the abdominal muscles inwards. The brisk and vigorous exhalation produces a “puffing” sound. Allow the abdominal muscles to relax at the end of exhalation and let the inhalation happen automatically and passively. The rate of expulsion will vary from one individual to the next depending upon capacity. On the average, one can maintain a rate between 70 to 120 expulsions per minute (remember the normal breathing rate is 12 to 15 breaths per minute).

It is important to understand that you should not strain or become uncomfortable during the practice. If you begin to feel dizzy or uncomfortable in any way, it means that you are trying too hard or trying to breathe too forcefully. At this point stop the practice and sit quietly for some time before trying it again. Start with only 20-30 expulsions per round and try three rounds. Over a period of time, with practice, you can increase the number of breaths per round. A little rest can be taken in between the rounds according to your convenience. Throughout the exercise, the chest should be kept still without expansion or contraction and the shoulders should remain steady and relaxed. Only the diaphragm is used for breathing and not the upper chest.

An Alternate Approach

Some of you might have some difficulty getting the technique right in the beginning. In that case, you can try this alternate approach. Put both your hands on your belly, just a little below the navel. Keep the belly soft. Now push your abdomen in with your hands and at the same time try to throw all the air out of the lungs in a forceful, brisk manner. At the end of the exhalation, allow the inhalation to happen passively. Repeat the pushing with the hands accompanied by expulsion of air and then passive inhalation. When this rhythm seems to become natural, you may try to remove the hands from the belly and continue with the practice.

Benefits of Kapaalabhaati

• Kapaalabhaati helps clear mucous from the lungs. As air moves into the throat, it travels down the superior portion of the airway called the trachea. The walls of this single tubed airway consist of several layers, of which the innermost layer is lined with cilia cells. Cilia are microscopic, grass-like projections that continually beat and propel mucous that traps dust particles, bacteria and debris. This mucous is propelled by the cilia toward the pharynx where it is released by coughing or swallowing. Smoking inhibits and ultimately destroys cilia. When the cilia function, as described above, is lost, coughing is the only method of moving accumulated mucous out of the lungs. Because of the cleansing effect on the lungs, this practice is recommended for people who suffer from respiratory ailments like bronchitis, asthma, tuberculosis etc.
  
• The force of the exhalations in Kapaalabhaati acts further on debris-filled mucous in the lungs and trachea. This additional force works with the cilia and helps move the mucous more readily up the airway against gravity. Coughing after Kapaalabhaati helps in releasing these impurities. In addition to removing mucous, Kapaalabhaati also helps expel more carbon dioxide and other waste gases from the cells and lungs compared to normal breathing.
  
• The rapic and forceful movement of the abdominal muscles in Kapaalabhaati gives a massage to the internal organs. With each vigorous exhalation, the abdominal walls draw inwards applying pressure on internal organs. This pressure helps increase the circulation of blood flow into and out of abdominal organs. This massage also sends a direct pressure into the digestive system helping move remaining food and fecal matter through the intestines and colon. Kapaalabhaati helps in reducing the incidence of constipation. With this increased circulation of blood and material in the internal organs comes a release of toxins as well.
  
• Literally, the word kapaalabhaati means 'skull shining' (kapaala = skull; bhaati = shining/polishing). Regular practice is supposed to clear and calm the mind and over a period of time, one develops a healthy natural glow on the face. It also brings about the state of 'pratyahara' (sense withdrawal) which prepares the mind for meditation.
  

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Pancha Kosha (Five sheaths)

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.

Annamaya Kosha (Food Sheath)

The first and the outermost sheath is called the Annamaya Kosha or the sheath sustained by food. The word ‘anna’ in Sanskrit means food. This kosha represents our gross body (sthoola sharira) which is the ‘touch and feel’ part of our being – our musculature, bones, blood, all the fluids in the body etc. This is the sheath that needs food for its basic sustenance and hence the name Annamaya kosha. This sheath is a composite of the five great elements (five ‘mahabhutas’) - earth, water, fire, air and ether. It is our identification with this sheath, which is the result of ‘avidya’ mentioned above, which results in suffering. An example of this identification is a simple statement like, “I am fat” or “I am ugly” etc. If you can take a step back and replace these statements with “my body is fat” and “my face is ugly”, you have taken an important step in recognizing the distinction between the self and the physical body. By saying “my body”, we are recognizing that we have an enclosure called the body but “I” am not THAT body.

Our gross body can be looked upon as the first port of entry into all the deeper layers finally leading us to our core which is our soul. It is our responsibility to take good care of this sheath, keep it healthy, clean and free of impurities so we can gain an easy access to the inner layers. We can achieve this goal by practicing the hatha yoga techniques of asana (physical postures), cleansing kriyas, proper diet and relaxation on a regular basis. It is important to remember that while practicing the asanas we need to be fully aware of the impact of each posture on every part of the body. This awareness will prevent any injury that we might cause due to negligence or competitiveness/overzealousness that might drive us to strive for something beyond our body’s innate ability. The body awareness also helps us make a connection with the deeper layers that will be discussed below.

Pranamaya Kosha (Vital Energy Sheath)

In order for the Annamaya Kosha to function it needs to be energized and sustained by the vital prana available via the pranamaya kosha, the energy sheath. If the energy sheath is absent the physical body will disintegrate and merge back into its five elements mentioned above. The pranamaya kosha can be looked upon as being responsible for all the physiological functions in the body – breathing, blood circulation, digestion, heart beat, all hormonal functions, communication between the brain and the cells of the body etc. This kosha is further subdivided into five pranas briefly described below:

1. Prana: has an upward movement and is responsible for all inputs into the body – food, fluids, air, sensory inputs and mental impressions
   
2. Apana: has a downward movement and is responsible for all forms of elimination and reproduction functions - stool and the urine, the expelling of semen, menstrual fluid and the fetus, and the elimination of carbon dioxide through the breath
   
3. Udana: has an upward movement and is responsible for growth of the body, the ability to stand, speech, effort, enthusiasm and will
   
4. Samana: has an inward movement – moving inward from the periphery and works in the gastrointestinal tract to digest food, in the lungs to digest air or absorb oxygen, and in the mind to homogenize and digest experiences, whether sensory, emotional or mental
   
5. Vyana: moves from the center to the periphery. It governs circulation on all levels. It moves the food, water, blood and oxygen throughout the body, and keeps our emotions and thoughts circulating in the mind. In doing so it assists all the other Pranas in their work.
   

The major Hatha Yoga practice that is used to energize and vitalize the pranamaya kosha is pranayama. Pranayama techniques involve controlling the breath in various ways. A description of some of the simple pranayama techniques is available here. http://www.integralyogastudio.com/basicPractice.htm/

Manomaya Kosha (Mind sheath)

Pranamaya kosha, described above, is directly influenced by our mind. When we are agitated, stressed or angry our breathing is fast, shallow and irregular. When we are calm and peaceful, our breathing is correspondingly soft and regular. In our scriptures, the mind is usually described as a part of the ‘antahakarana’ (the inner instrument – the senses being the external instrument). The other major part of this antahakarana is the intellect which we will talk about next. Mind is responsible for our cognitive abilities, receiving input from the five senses, communicating with the intellect and directing our actions. Thoughts, emotions, feelings, memories are all a part of the mind. Every thought has a great inherent power; it affects our physiology, moods, physical body, responses, work efficiency, relationships and even wisdom. The modern day epidemic problem of stress is basically a problem at the level of mind, wherein a great negative emotion has been allowed to build up without giving it a vent.

Patanjali, in his yoga sutras, defines yoga as the ability to control the fluctuations in the mind-field. Only through controlling the mind can we experience our true inner peace and joy. The main techniques that are recommended for attaining this peaceful state of the mind are pratyahara (sense withdrawal), dharana (concentration) and meditation. Regular, uninterrupted practice of meditation, when done with a sense of total devotion, can bring about a total transformation in one’s personality and provide lasting peace and freedom from stress.

Vijnanamaya Kosha (Intellect/Intuition sheath)

The Vijnanamaya kosha is the sheath of the intellect (buddhi) and intuitive knowledge/wisdom. Our intellect gives us the discriminative capability that helps her differentiate between good and evil, between right and wrong etc. The intellect can be looked upon as having two components – one that is controlled by our ego and driven by our past memories and impressions (samskaras) and the other which is controlled by our pure intuition. The ego-driven intellect can lead to actions which result in pain and suffering while actions driven by pure intuition will give us satisfaction and happiness.

Through the practices of meditation etc, as stated above, our mind becomes purified and the intellect can then begin to depend more and more on the pure intuitive wisdom rather than be influenced by the ego.

Anandamaya Kosha (Bliss sheath)

The Sanskrit word ‘ananda’ means bliss or pure joy. When we can transcend the other four layers described above, we can begin to experience a sense of pure joy which does not need any sensory input or any of the past experiences or impressions. This layer is the closest to our true ‘self’ which is ever pure and ever-unchanging. We can experience this bliss as a result of ‘samadhi’, the last of the eight limbs of Patanjali’s yoga philosophy. Of course, to get there one has to practice the other seven limbs on a regular basis.

Yoga class

Planning a yoga class...

After moving to NC, my first goal was to see if I could teach yoga at the local temple. The Hindu Bhavan temple is located very close to where we live. So I just went there and checked with the temple priest about the yoga classes. He told me that there are two weekly classes - Wed evening at 6:30 PM and Sunday at 8:00 AM. I started attending both these classes regularly. Soon I found out that there really is no teacher for the Wed class. Either Mukund Saraiya or Renuka Vyas conducted the class. Their regular teacher went back to India permanently some time ago. So the timing was great and I was able to make my way into teaching the Wed class. There is another person, Jasmine, who is also interested in teaching on Wed. However she has been sick lately and has not been to the class. As a result I have been teaching the Wed class quite regularly for the past month or so.

The Sunday class is conducted by Sneha Amin. She teaches a fairly gently yoga style, consisting mainly of stretching different parts of the body. There is a lot of emphasis on synchronising the moves with the breath. She seems to have a different emphasis each week. She herself is extremely flexible and teaches in a very pleasant, low voice. The class usually runs for about an hour and fifteen minutes and concludes with a session of shavasana. There is no pranayama or meditation in the class. Overall I think she does a great job teaching the class as the body feels quite relaxed at the end of the class.

1/19/06:
Toward the end of the class this week, I took the class through a 10-minute session of guided meditation. I have received very positive feedback about the meditation and Mukund told me that it might be better to include it in every class. Given the limitation of time, I don't know how far that is going to be possible because spending 10 minutes on meditation each week means cutting down on either asana or pranayama, neither of which is a very great option. As it is the class starts about ten minutes late each week. Also, they woulld like me to finish the class sharp at 8 PM. So I am limited to less that the allocated 1.5 hours for the class. Personally I would like to spend more time on pranayama and introduce the class to different pranayama techniques. In addition, every now and then I want to talk a bit about the yoga philosophy. So we'll see how things go. In any case we will be leaving for India in a couple of weeks. Only after coming back in May will I start reorganizing my yoga classes.