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Asana forms the basis of all other yogic practices. The word ‘Asana’ is derived from ‘Asi’- to sit; these are certain special postures that help to stabilize the body and mind. Asana facilitates ease of movement and brings emotional stability to the practitioner. “Sthirasukham asanam” Asana is a posture that should be stable and comfortable. Principles of Asana: Asana should help in other yogic practices like Pranayama, Pratyahara, Dharana, Dhyana etc. to ultimately lead to Samadhi. The student should have developed correct and healthy habits of body and mind. Asana should not be viewed as mechanical skill, and it should be practiced with clear understanding of its role and importance in yogic practices. It should provide benefits such as immunity from conflicts, mastery over Pranayama, meditation, and other yogic practices. Asana should contribute towards the meditational condition on the body and physical warming up exercises have no importance in the practice of asana. Instead, prayer and mental relaxation should initiate the yoga session. Relaxation of body and mind or meditative state of mind is crucial in execution of Asana. It is not necessary to interfere with the free, relaxed flow of respiration. It is more important to maintain relaxed state at various stages of asana than mechanical repetitiveness. There shouldn’t be jerks, jumps, falls, and hurried movements in the approaching and returning phases in the performance of each asana. Neuromuscular coordination, appropriate locks and hold, ease of breathing, body balance, effortlessness, increased body-mind relaxation, tension free attitude and meditation etc. are vital than mechanical perfection. Asanas are postural patterns, and the practitioner should hold the pattern in mind and effortlessly advance towards the desired postural pattern. Asana should be performed with relaxed, normal pattern of breathing, breathing will become slow, smooth, and rhythmic on its own and the practitioner will be calmed to perform the asana thoroughly and comfortably. Breathing: Always breathe through the nose unless specified otherwise and try to co-ordinate the breath with the asana practice. Awareness: This is essential to all yoga The purpose of asana practice is to influence, integrate and harmonize all levels of being: physical, mental, emotional, pranic, psychic and spiritual. It has profound effects at every level when combined with awareness. Relaxation: Savasana can be performed at any point during asana practice, especially when feeling physically or mentally It should also be practiced on the completion of asana practice. Time of practice: Asana may be practiced at any time during the day except after The best time to practice is during Brahmamuhurta, which is two hours before sunrise as the atmosphere is pure and quiet, the stomach is empty and the mind is clear. In the evenings, two hours before sunset is also a good time. Diet: There is no specific diet to be However, it is better to eat natural food and in moderation. Vegetarian diet is not essential but is recommended at higher levels of practice. It is advised to fill half the stomach with food, one quarter with water and leave the remaining empty.

Yama and niyama, for yoga teacher The   Yamas   are   the social   Ethics   which   include:   Ahimsa,   Satya,   Aparigraha,    Atseya,   and Bhrahamacharya.   Non-violence,    Truthfulness,    Non-    possessiveness,   Non-    stealing,    and Abstinence.  These  ethics  deeply correlate  with  the  practice  yoga  as a  teacher.  As an  established professional  in  the field, one    s intention  should  be  pure and   authentic.  One must  not  use the practice of yoga for vile practices like greed or lust. The  practice of Yama helps the yoga teacher to establish a practice that is safe and healthy for the  students. By practicing Non-violence, the teacher is condemning  any and  all sort  of violence   and  creating  a kind  and  warm  space.  by practicing Truthfulness,  the teacher  is practicing  authenticity in  the  practice,  only teaching things  they are expert  in  and  keeping  the  students  from  any  possible  harm.  Through  Non-possessiveness,  the teacher must understand  that they can be possessive of their space, their students, or the money. If they develop  this possessiveness, they create a non-authentic practice environment which can in turn rain the  growth of students, the space, as well as the teacher themselves. The practice of Non- Stealing ensures that the teacher is not asking for money more than that is required, in a sense,  that the teacher is not looting the students. The fees should I e aligned with the type of course and classes being  offered.  With  having  a  Non-stealing  attitude,  one  understands  the  true   value  of  things. Finally,  Bhrahamacharya or abstinence should  be practiced  for  the safety of  the students.  Many yogis  in  the  past have  used  the noble  practice  of yoga for vile reasons  staining  the  purity of the practice and taking advantage of their students. The Yama of  Abstinence promotes a sense of self- regulation and  self-control   over  all  desires  but   especially  sexual  desires.  Teachers exist for promoting growth and  wellbeing  in   students,  they should  provide  a  safe  environment  for  the students  to  Nourish.  Not having  self-regulation  and  self-control  hinders  the  possibility of a safe environment   as  well  as   the  growth   of  the  students.   This  would   involve   not  engaging  in inappropriate  touching, inappropriate remarks, malting innuendos, or enforcing one    s beliefs on the  students.  The  Niyamas  are  Personal  Ethics/  Practices  which  include:  saucha  (cleanliness), santosha  (contentment), tapas (self-discipline), svadhyaya (self-rejection), and ishvarapranidhana  (surrender to a  higher  power).  Practicing  cleanliness  is  not  just at out  hygiene  but also  internal cleanliness,  including  here  thoughts,  intentions,  and  emotions.  Practising Contentment  is  the practice  of happiness,  joy,  and  delight.  It  comes  from  an  experience   of acceptance     of life,  of ourselves, and of whatever life has brought as. Tapas or Self  Discipline is focusing energy, creating favour,   and   increasing   strength   and   confidence    by   willingly   and   gladly   accepting   the determination.  Self-Reflection  is  a  type  of   introspection  which  means  to  recollect,  remember, contemplate, and meditate on the Self. It  is the effort to know the Self that shines as the innermost core of your facing. Through  self-rejection a teacher  can grow internally become aware of their own Benefits as well as  limitations and work on areas that need improvement. lshvarapranidhana, the complete surrender  to  the higher power or God can help a Yoga teacher become a true Yogi and follow the path of super  consciousness and Bliss only enriching the teaching process and being true to the practice of yoga.

Basic elements of Asana Asanas are part of  Yoga which are more related to the physical body. Asanas are a gateway towards building this connection. As Patanjali describes Asanas as sthira sukham asanam, stable and comfortable posture. The practice of Asana is more than just engaging the physical body, it is more than just coming into a  pose and going out.  Asanas require conscious awareness and mindfulness to keep their complete benefits. As an individual begins the practice, many asanas will not  come  naturally to  them,  and  it  may even  feel difficult  to stay for  longer  than 3-4 seconds. However, a mind-body connection starts to form. The mind becomes aware of the physical body feedback and a link starts to form. While repeating or practicing the same asana again, the mind is now at be to recognize one’s ability and gradually increase the hold on the posture and the body as well adjust to the stance. As this practice increases froth the physical awareness as well as the mental awareness it benefits hour physical and mental health. Especially, in the modern-day hustles, one does not always get the time to focus on themselves, their body, or their mind. The increased hassles have led people to be driven towards materialistic gains over other things. They either make time for physical improvement  (exercising in the gym)  or mental/  emotions (going to therapy). There is a major disconnect experienced among the youth when it comes to the mind-body relationship. The practice of Asanas can help in building that mind-body relationship needed to be more mindful in not only Asana practice but all other activities the individual might.

Yoga practice teaching observation. In training, learning observation allows the individual to become more aware of the teaching structure, methodology, asanas, etc. Observation helps in understanding the structure of asana, its modifications, and variations. Furthermore, understanding the differences in similar asanas. Such kind of observation can only be developed through the practice of teaching. The trainees are encouraged to take mock classes with other trainees involving different asanas and sequencing where they instruct and correct the practice of their fellow trainees. It requires staying attentive to the movement and posture of the student while simultaneously honoring their needs. Not keeping them in one asana for very long. It requires using verbal cues to help with alignment correction while sounding encouraging. It is also understood that yoga is a practice of journey or process and not the practice of attaining a goal. It is important to look at the practice from the student’s perspective to help their practice. Courtesy To: Shrutika Mishra, RYT – 200 Hour   

An essay about partner standing observation. In Partner Standing observation, there are two people involved the Looker (observer) and the Lookee (demonstrator). The observer or Looker has to observe the asana demonstrated by the demonstrator from all four angles. From the back, they must observe the alignment, direction, and location of feet, Achilles, calves, back knees, hips, arms, shoulders, and neck. From the from they must observe the alignment, direction, and location of: toes, kneecaps, rotation of the hips, torso, anterior arms, shoulders, head, and gaze. From the sides, they must observe the alignment of the ear to shoulder, shoulder to hip, hip to knee, knee to ankle, and whether or not their back is lengthened, lordosis (hunched front) or kyphosis (hunched back). Courtesy To: Shrutika Mishra, RYT – 200 Hour   

The steps involved in, basics arc structure of class. Centering Prayer/ Chanting Pranayama Warm-Up SuryaNamaskara For beginners: break 3-5 minutes either in Child’s pose Balasana, or Corpse pose Savasana, or standing Intermediate and advanced students can continue without break. Asana Practice: Standing Asanas – starting from Tree Pose or Tadasana and then transitioning to another standing Kneeling Poses Sitting Poses – starting from Seated Tree Pose or Sitting Tadasana and then transitioning to other sitting Abdomen Poses Supine Poses Inverted Poses Laying poses’ Closing Pranayama – Yogic Breathing Ending Prayer – Omkara Tri Courtesy To: Shrutika Mishra , RYT – 200 Hour             

Qualification to practice Chandra Suryanamaskara, and its modification method. The practice of Chandra Namaskara should not be done by people with heart/ cardiac problems, back pain issues, knee pain, ankle pain issues/ injuries, high blood pressure, peptic ulcers, hernia, hyperthyroidism, and intestinal tuberculosis. Also, people with neurological disorders like epilepsy should avoid this practice. Modifications: During the Padhastasna, the beginners can bend as far down as possible, don’t necessarily have to touch their hands to the mat. People with mild knee pain can bend their knees in the position. During the Low Lunge (Chandra Namaskar), the beginners can keep the hands on the side of their waist to maintain balance, or hands can be close to the chest. Only if the balance is in place, they can take their hands upwards. Beginners can maintain their gaze in the front and slowly bend back shifting their gaze to the sky. For the Parvatasana, the knees can be bent for people who are not able to align their entire foot on the mat, also applicable for beginners. Courtesy To: Shrutika Mishra, RYT – 200 Hour   

Qualification to practice Sivananda Surya Namaskar, and its modification method. The practice Sivananda Suryanamaskara should not be done by people who have moderate-severe back pain, severe knee pain, heart/ cardiac-related issues, high blood pressure, arthritis, and it should also not be practiced during pregnancy. Also, people with neurological disorders like epilepsy should avoid this practice. Modifications: During the Padhastasna, the beginners can bend as far down as possible, don’t necessarily have to touch their hands to the mat. People with mild knee pain can bend their knees in the position. For the Ashwa Sanchalanasna, the beginners while going back can rest their knee on the mat and ankle tucked in, however, slowly trying to do the normal variation as this modification can put more pressure on the knees For the Parvatasana, the knees can be bent for people who are not able to align their entire foot on the mat, also applicable for beginners. Courtesy To: Shrutika Mishra , RYT – 200 Hour   

Enquiring and assessing new students based on Pancha Kosa’s theory. Medical History – Present or past illnesses, surgeries (major and minor), physical pain, etc. Family History – Illnesses in the family Diet – the type of diet the student consumes Lifestyle – sleep duration, quality. Whether or not they do any form of physical activity if they have practiced yoga in the past. How much they practice etc. Psychological History – the presence of any psychological distress or disorder. History of mental health issues in the family The rest of the assessment should be done via observation this includes observing the skills of the students, their physical ability and limits, their concentration, etc. Courtesy To: Shrutika Mishra, RYT – 200 Hour   

Pancha Kosa and its each layer yogic practices application. Taittriya Upanishad covers the Pancha Kosa or known as the Five Sheathes. The Pancha Koshas are the layers of self or the atman. According to this Upanishad, there are five layers of the consciousness of the Atman. First, Annamaya Kosa, the matter. Anna translates to the word matter. Everything in the world, including self, is made up of matter. The matter is anything that occupies space and has a mass. In Annamaya Kosa, the five elements that form the Anna are Prithvi – earth, Jal – water, Agni – fire, Vayu – wind, and Akash – space. In the practice of yoga, the application of Annamaya kosha is seen in asanas, it helps bring flexibility in the body, build strength and balance, create relief and relaxation, and finally provide physical and physiological fitness. Second, Pranamaya Kosa, the vital energy. In human beings, the Prana is manifested in the breath. Prana regulates one’s life energy and controls external energy. The Prana is also responsible for maintaining the Annamaya Kosa, as the energy needs to each cell of the body for them to function effectively. The Pranas, in the human body, flows through Nadis, this flow different motions. There are 5 major or Mukhya Pranas: Udana – responsible for all the upward motions, Upana – for all the downward motion, Samana – responsible for digestive movements, Prana- responsible for breathing movement, and Vyana – responsible for the circulation of blood all over the body. The application of Pranamaya Kosa is through various forms of Pranayama which help in facilitating and improving the movement of prana in all the Nadis. Through control of prana, one can attain control over the mind as well. Third, Manomaya Kosa, the mind consists of perception (Manah), memory (Chittah), and ego (Ahankara). They form the psychological traits of an individual and influence how one responds to the sensations or the stimulus from their environment. The application of Manomaya Kosa is through the practice of Trataka Kriya and meditation. Fourth, Vignanamaya Kosa, is the intellect or Buddhi, conscience guiding morality and ethics of living. Buddhi is constantly guiding Manamaya Kosa and also forms the basis for human intuition and basic instincts. The application of Vignanamaya Kosa is done through meditation, learning from yogic scriptures, and counseling. Fifth, Anandamaya Kosa, is the bliss of Moksha where the self has found the final truth. It is a state of silence and harmony, where the self becomes devoid of emotions and bonds. It is the Samadhi final stage of the yogic practice. Courtesy To: Shrutika Mishra, RYT – 200 Hour