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Main bones of the human skeleton

The main bones of the human skeleton are: The Skull – Cranium, Mandible, and Maxilla Shoulder girdle – clavicle and scapula Arm – humerus, radius, and ulna Hand – Carpals, Metacarpals, and Phalanges Chest – Sternum, and Ribs Spine – Cervical area (top 7 vertebrae), Thoracic (next 12), Lumbar (bottom 5 vertebrae), Sacrum (5 fused or stuck together bones) and Coccyx (the tiny bit at the bottom of the spine). Pelvic girdle – Ilium, Pubis, and Ischium. Leg – Femur, Tibia, and Fibula Ankle – Talus and calcaneus Foot – Tarsals, Metatarsals, and Phalanges.

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Nishpatti Avastha (state of consummation)

Nishpatti Avastha (state of consummation) Nishpatti avastha or state of consummation –  Rudra granthi is pierced, the fire of prana flows to the place of Ishwara. Then in the state of nishpatti or consummation is the tinkling sound of the flute resonating like a vina Rudraghranthim yada bhittva sarvapithaghatoanilah/ Nishpattau vainavah sabdah kvanadvinakvano bhavet// If the Rudra granthi is pierced, the fire of prana flows to the place of Ishwara. Then in the state of nishpatti or consummation is the tinkling sound of the flute resonating like a vina.(Chapter -4, Verse 76).

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Nada anusandhana – exploration of sound “OM”

Nada anusandhana – exploration of sound “OM” Nada anusandhana – exploration of sound”OM” – Closing the ears, nose and mouth, a clear, clear sound is heard in the purified sushumna nadi. Muktasane sthito yogi mudram sandhaya sambhavim/ Śrnuyad dakshine karne nadam antastham ekadhih// The Hatha Yogi, sitting in Muktasana, concentrated in shambhavi mudra, should hear closely to the nada heard within the right ear. (Chapter -4, Verse 67).   Sravanaputanayanayughala Ghranamukhanam nirodhanam karyam /Suddhasushumnasaranau Sphutamamalah sruyate nadah// Closing the ears, nose and mouth, a clear sound is heard in the cleansed sushumna nadi. (Chapter -4, Verse 68).    

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Mind dissolves in Samadhi

Mind dissolves in Samadhi Mind dissolves in Samadhi – As camphor burnt in fire, and salt mix in the sea, in samadhi mind dissolves into ‘Thatness’ Karpuramanale yadvatsaindhavam salile yatha/ Tatha sandhiyamanam cha manastattve viliyate// As camphor burnt in fire, and salt mix in the sea, in samadhi mind dissolves into ‘Thatness’. (Chapter -4, Verse 59). Knower, known and knowing united Jneyam sarvam pratitam cha jnanam cha mana uchyate/ Jnanam jneyam samam nashtam nanyah pantha dvitiyakah// All that can be known, all that is known and the knowledge, is called mind. When the knower and that which is known are lost together, there is no second way. (Chapter -4, Verse 60).  

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Mind – Senses, Prana – Mind, Nada – Prana

Mind – Senses, Prana – Mind, Nada – Prana Indriyanam mano natho manonathastu marutah/ Marutasya layo nathah sa layo nadamasritah// Mind is the controller of the senses, prana is the controller of the mind. Dissolution is the lord of the prana and that dissolution, laya is the foundation of nada. (Chapter -4, Verse 29).        

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Manonmani (consciousness without mind) State

Manonmani (consciousness without mind) State Manonmani (consciousness without mind) – Manonmani is obtained when prana flows in sushumna nadi Sushumnavahini prane siddhyatyeva manonmani/ Anyatha tvitarabhyasah prayasayaiva yoghinam//   When the prana travels in the sushumna nadi this state of manonmani (consciousness without mind) is obtained. Therefore, other forced practices are just laborious to the Hatha Yogi. (Chapter -4, Verse 20).

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Kundalini at Brahmarandhra Nadi

Kundalini is to be blocked at Brahmarandhra Nadi The ultimate union and samadhi happens at sahasrara chakra. This location is at the crown of the head. The very upper portion of head is called brahmarandhra. The energy and consciousness must remain there, if they gone beyond, there is no return back to the physical body.   Jnatva sushumnasadbhedam krtva vayum cha madhyagham / Sthitva  sadaiva  susthane brahmarandhre nirodhayet// Staying in the most conducive place, having found out how to penetrate sushumna and move the prana through the middle passage, it should be blocked in the brahmarandhra, the center of higher consciousness state.(Chapter -4, Verse 16).  

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Karma annihilated when prana flows Sushumna Nadi

Karmas get annihilated when prana flows in Sushumna Nadi All Karmas(actions) get annihilated when prana flows in sushumna nadi, mind remain in complete shoonya(void).   Sushumnavahini prane sunye visati manase/ Tada sarvani karmani nirmulayati yogavit// When prana is moving through sushumna nadi, mind is in pure shoonya(void). Then all the karmas of the one knowing yoga are annihilated. (Chapter -4, Verse 12).  

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Hatha Yogi – Ghata Avastha (vessel stage)

Ghata Avastha (vessel stage) Ghata avastha (vessel stage) – Vishnu granthi is pierced the greatest bliss is revealed. Then from that emptiness the sound of the kettledrum appears.   Dvitiyayam ghatikrtya vayurbhavati madhyaghah / Drdhasano bhaved yogi jnani devasamas tada// In the second stage, when ghata is reached, the Shakti moves into the middle nadi. Being remain in his asana the wise Hatha Yogi is comparable to a divine being. (Chapter -4, Verse 72).   Vishnughranthes tato bhedat paramanandasuchakah / Atisunye vimardas cha bherisabdas tada bhavet// When the Vishnu granthi is pierced the greatest bliss is revealed. Then from that emptiness the sound of the kettledrum appears. (Chapter -4, Verse 73).    

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Prana and Mind end in Samadhi state

Ending of Prana and Mind in Samadhi state Ending of Prana and Mind in Samadhi state – Activities of prana is annihilated, then mind is reabsorbed in samadhi.   Yada samkshiyate prano manasam cha praliyate/ Tada samarasatvam cha samadhir abhidhiyate// When the activities of Prana are totally annihilated, then mind is reabsorbed in samadhi state achieved. (Chapter -4, Verse 6). Individual soul merge with universal soul, all desires eliminated When Jivatma unites with Paramatma, desires are eliminated   Tatsamam cha dvayoraikyam jivatmaparamatmanoh / Pranashtasarvasangkalpah samadhih so abhidhiyate// When the twofold characteristics of the individual soul and cosmic soul become one, all desires are eliminated and that state is called samadhi. (Chapter -4, Verse 7).    

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Factors affecting blood pressure

Factors affecting blood pressure: Blood volume. Cardiac output Peripheral resistance. The elasticity of blood vessels. The diameter of the lumen of blood vessels. The viscosity of blood. Blood volume: it’s the total amount of blood in circulation. A sufficient amount of blood in blood vessels is necessary to maintain normal blood pressure loss of blood as in hemorrhage produces a fall in blood pressure. Cardiac output is the quantity of blood pumped by the heart in one minute. It’s the product of stroke volume and the heart rate. An increase in stroke volume increases systolic blood pressure. An increase in cardiac output increases both systolic and diastolic blood pressure. Peripheral resistance: is the resistance offered by blood vessels for the flow of blood. Resistance is offered mainly by small blood vessels, especially arterioles. Elasticity of the arterial walls distends the aorta when the ventricle contracts. The elastic recoils when the ventricle relaxes. This recoiled pushes the blood onwards. The decrease in elasticity as in atheroma produces a rise in blood pressure. 50 The diameter of the lumen of blood vessels: can be altered, narrowing of the lumen increases the resistance to blood flow and this increases blood resistance to blood flow and this increases blood pressure. Enlargement of the lumen has the opposite effect. The viscosity of blood: it’s the blood stickiness. The viscosity of blood spends on plasma, plasma proteins and number of the red blood cells. An increase in viscosity increases blood pressure.  

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Concentration on nada erase ‘bad karma’

Concentration on nada burns ‘bad karma’ Concentration on nada burns ‘bad karma’ – Bad karma’(sin) is destroyed by constant concentration on nada. The finite mind and prana dissolve into the spotless niranjana. Sada nadanusandhanat  kshiyante papasamchayah/ Niranjane viliyete niśchitam chittamarutau// Sin is eliminated by constant concentration on nada or sound. The finite mind and prana dissolve into the spotless niranjana state. (Chapter -4, Verse 105).          

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Chitta: Vasana and Prana

Chitta has two qualities: vasana and prana Hetudvayam tu chittasya vasana cha samiranah / Tayorvinashta ekasmintau dvavapi vinasyatah// Chitta has two qualities, vasana and prana. When one of the two is eliminated or deactivated the other also will become inertia. (Chapter -4, Verse 22).  

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Hatha Yogi-Arambha Avastha (beginning stage)

Arambha Avastha (beginning stage) Arambha avastha (beginning stage) – When the Hatha Yogi experiences arambha in the void of the heart, his body becomes lustrous and brilliant with a divine smell and disease less.   Brahmaghranther bhaved bhedad anandah sunyasambhavah/ Vichitrah kvanako dehe anahatah sruyate dhvanih// The Brahma granthi being pierced, the feeling of bliss arises from the nothingness; wondrous, tinkling sounds and the spontaneous sound anahata are heard within the body. (Chapter -4, Verse 70).   Divyadehas cha tejasvi divyaghandhas tvaroghavan/ Sampurnahrdayah sunya arambhe yogavan bhavet// When the Hatha Yogi feels arambha in the void of the heart, his body becomes lustrous and brilliant with a divine smell and diseaseless. (Chapter -4, Verse 71).      

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Disorders of Heart

Disorders of Heart Cardiac failure: It’s a condition in which the myocardium of ventricle is unable to maintain sufficient circulation of blood to meet the needs of the body. Depending on onset it may be classified into: 1- Acute failure: when it’s sudden. 2- Chronic failure: when it’s gradual. Stenosis of valves: it’s the narrowing of the valves of the heart. In this condition, the edges of the cusps of the valves become rough. So they stick together and narrow the valvular opening. The incompetence of valves: it’s a functional defect caused by the failure of the valve to close completely. This allows blood to flow back into the ventricle when it relaxes. Angina pectoris: it’s a pain occurring due to myocardial ischemia. It occurs due to narrowing of coronary arteries. Due to this, physical effort causes severe ischemic pain. Myocardial infarction: it’s the death of an area of cardiac tissue due to lack of coronary blood supply to the segment of the myocardium. It occurs due to occlusion of the coronary artery. Cardiac arrhythmia: it’s a disorder in cardiac rate and rhythm. It occurs due to defective impulses formation and defective impulse conduction in the heart.  

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Vipareeta Karani Mudra (reversing attitude)

Vipareeta Karani Mudra (reversing attitude) Urdhvanabheradhastalorurdhvam bhanuradhah sasi / Karani viparitakha ghuruvakyena labhyate// With the navel region above and the palate below, the sun is above and the moon is below. This is called Viparita Karani, the reversing process. When given by the Guru’s instructions it is fruitful practice. (Chapter -3, Verse 79).   Valitam palitam chaiva shanmasordhvam na drsyate / Yamamatram tu yo nityamabhyasetsa tu kalajit// The practice should be done daily, gradually increasing the duration. After six months of practice, grey hairs and wrinkles become vanished. One who practices it for yama three hours masters or conquers death.(Chapter -3, Verse 82).  

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Uddiyana Bandha (Abdominal Retraction Lock)

Uddiyana Bandha (Abdominal Retraction Lock) Atha uddiyanabandhah Baddho yena sushumnayam pranastuddiyate yatah/ Tasmad uddiyanakhyoa yam yoghibhih samudahrtah/ Uddiyana bandha is so-called by the yogis because through its practice the prana (is concentrated at one point and) rises through sushumna. (Chapter -3, Verse 55). Uddinam kurute yasmadavisrantam mahakhaghah/ Uddiyanam tadeva syattatra bandho abhidhiyate// The bandha explained is called the rising or flying bandha, because through its practice, the great bird Shakti flies upward with ease and comfortably. (Chapter -3, Verse 56).   Udare paschimam tanam nabherurdhvam cha karayet / Uddiyano hyasau bandho mrtyumatangghakesari// Sucking the abdomen back in and making the navel rise is called Uddiyana Bandha. It is the lion which conquers the elephant death. (Chapter -3, Verse 57).  

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Moola Bandha(perineum/cervix retraction lock)

Moola Bandha(perineum/cervix retraction lock) Atha mulabandhah Parshnibhaghena sampidya yonim akunchayed ghudam/ Apanam urdhvam akrshya mulabandho abhidhiyate// Pressing the perineum/vagina with the heel and contracting the rectum so that the apana vayu moves upward it’s called moola bandha. (Chapter -3, Verse 61).   Adhogatim apanam va urdhvagam kurute balat/ Akunchanena tam prahur mulabandham hi yoginah// By contracting the perineum the downward moving apana vayu is forced to go upward. Hatha Yogis called it as Moola Bandha. (Chapter -3, Verse 62).   Gudam parshnya tu sampidya vayumakunchayed balat/ Varam varam yatha chordhvam samayati samiranah// Press the heel strongly against the rectum and contract forcefully and repeatedly, so that the prana energy rises. (Chapter -3, Verse 63).                                   Pranapanau nadabindu mulabandhena chaikatam/ Gatva yogasya samsiddhim yachchato natra samsayah//   There is no doubt that by practicing moola bandha, prana/apana and nada/bindu are joined, and total perfection gained.64  

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Maha Vedha Mudra (Great Piercing Attitude)

Maha Vedha Mudra (Great Piercing Attitude) Atha mahavedhah Mahabandhasthito yogi krtva purakam ekadhih/ Vayunam ghatimavrtya nibhrtam kanthamudraya// The Hatha Yogi, in the position of Maha Bandha, should breath in, make the mind steady and hold the movement of prana by doing the throat lock. (Chapter -3, Verse 26).   Samahastayugho bhumau sphichau sanadayechchanaih/ Putadvayam atikramya vayuh sphurati madhyaghah// Placing the palms of the hands on the ground, he should slowly beat the bumps gently on the ground. The prana then leaves the two nadis ida and pingala and enters into the middle channel sushumna nadi. (Chapter -3, Verse 27). Mahavedhoa yam abhyasan mahasiddhipradayakah/ Valipalitavepaghnah sevyate sadhakottamaih// This is maha vedha, and by practicing its benefited great perfections. Wrinkles, grey hair and the trembling of old age are avoidable, thus the best of practitioners devote themselves to it. (Chapter -3, Verse 29). Khecharya mudritam yena vivaram lambikordhvatah/ Na tasya ksharate binduh kaminyasleshitasya cha// Even when there is movement of the bindu and it enters the genitals, it is catched by closing the perineum and is taken upward direction. (Chapter -3, Verse 43).   Sushiram jnanajanakam panchasrotah samanvitam/ Tishthate khechari mudra tasminsunye niranjane// Five nadis unite in this cavity and it is the root source of knowledge. Khechari should be established in that void, untainted by ignorance. (Chapter -3, Verse 53).  

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Maha Mudra (The Great Attitude)

Maha Mudra (The Great Attitude) Padamulena vamena yonim sampidya dakshinam/ Prasaritam padam krtva karabhyam dharayeddrdham//(Chapter -3, Verse 10). Press the left heel into the perineum or vagina, straighten the right leg, and with the hands, strongly take hold of the outstretched foot. (Chapter -3, Verse 10).   Kanthe bandham samaropya dharayed vayum urdhvatah / Yatha dandahatah sarpo dandakarah prajayate//(Chapter -3, Verse 11). By locking the throat and holding the breath, the prana rises straight, just like a snake beaten with a stick becomes straight. (Chapter -3, Verse 11).   Rjvibhuta tatha saktih kundali sahasa bhavet/ Tada sa maranavastha jayate dviputasraya//(Chapter -3, Verse 12). So the kundalini sakti becomes very straight at once. Then the ida and pingala nadi become lifeless as the sakti enters into the sushumna nadi. (Chapter -3, Verse 12).   Tatah sanaih sanaireva rechayennaiva veghatah/ Mahamudram cha tenaiva vadanti vibudhottamāh//(Chapter -3, Verse 13). Then breathe out slowly and gradually, not quickly. Indeed this is explained as maha mudra by the great siddhas. (Chapter -3, Verse 13).  

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Maha Bandha (Great Lock)

Maha Bandha (Great Lock) Parshnim vamasya padasya yonisthane niyojayet/ Vamorupari samsthapya dakshinam charanam tatha// Press the heel of the left foot in the perineum or vagina and place the right foot on the left thigh. (Chapter -3, Verse 19). Purayitva tato vayum hrdaye chubukam drdham/ Nishpidya yonimakunchya manomadhye niyojayet// Thus breathing in, bring the chin to the chest strenum bone, Jalandhara Bandha, constrict the perineal or cervical region as moola bandha and focus on the eyebrow center known as shambhavi mudra). (Chapter -3, Verse 20).   Dharayitva yathasakti rechayedanilam sanaih / Savyangghe tu samabhyasya dakshangghe punarabhyaset// Having holding the breath as long as feeling comfortable, then breathe out slowly. Once completing the practice on the left side, practice again on the right side too.(Chapter -3, Verse 21).   Matamatra tu keshamchitkanthabandham vivarjayet/ Rajadantasthajihvaya bandhah sasto bhavediti// Some of them think that the throat lock Jalandhara Bandha is unnecessary and it is sufficient to keep the tongue against the front teeth. (Chapter -3, Verse 22).   Kalapasamahabandhavimochanavichakshanah/ Trivenisangghamam dhatte kedaram prapayenmanah// Maha bandha release one from the bonds of death, makes the three nadis join together in Ajna chakra and enables the mind to attain the sacred state of Shiva, Kedara. (Chapter -3, Verse 24).    

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Jalandhara Bandha (throat lock)

Jalandhara Bandha (throat lock) Atha jalandharabandhah Kanthamakunchya hrdaye sthapayechchibukam drdham/ Bandho jalandharakhyoayam jaramrtyuvinasakah// Contracting the throat by bringing the chin to the chest sternum bone is the bandha called Jalandhara Bandha. It eradicates old age and death. (Chapter -3, Verse 70). Badhnati hi sirajalamadhoghami nabhojalam/ Tato jalandharo bandhah kanthaduhkhaughanasanah// That is jalandhara bandha which holds the flow of nectar in the throat. It eliminates all throat ailments. (Chapter -3, Verse 71). Jalandhare krte bandhe kanthasamkochalakshane/ Na piyusham patatyaghnau na cha vayuh prakupyati// Having performed Jalandhara Bandha by contracting the throat, the nectar does not fall into the gastric fire and the prana is not disturbed. (Chapter -3, Verse 72).   Kanthasamkochanenaiva dve nadyau stambhayed drdham/ Madhyachakramidam jneyam shodasadharabandhanam// By firmly contracting the throat, the two nadis, ida and pingala are paralyzed and the sixteen adharas of the manipura chakra are locked. (Chapter -3, Verse 73).            

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What is life and death; the functions of five Vayus

What is life and death? What is life and death; the functions of five Vayus   Yavad vayuh sthito dehe tavaj jivanam uchyate / Maranam tasya nishkrantistato vayum nirodhayet//(Chapter -2, Verse 3).   As long as the vayu (air and prana) remains in the body, that is called life. Death is when it leaves the body. Therefore, retain vayu. (Chapter -2, Verse 3).  

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Times and duration of Pranayama practice

Times and duration of Pranayama practice Times and duration of practice – Early morning, midday, evening and midnight, holding is step by step  held up to eighty counts in one sitting.   Pratarmadhyandine sayamardharatre cha kumbhakan/ Sanairasitiparyantam chaturvaram samabhyaset//(Chapter -2, Verse 11).   Holding should be practiced perfectly four times a day: early morning, midday, evening and midnight, so that holding is step by step held up to eighty counts in one sitting. (Chapter -2, Verse 11).

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Signs and symptoms of right Pranayama practice

Signs and symptoms of right Pranayama practice Kaniyasi bhavedsveda kampo bhavati madhyame / Uttame sthanamapnoti tato vayum nibandhayet//(Chapter -2, Verse 12). At first stage there is sweating, in the middle stage trembling, in the last stage complete steadiness, and therefore the breath should be withheld. (Chapter -2, Verse 12).

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Sattvic quality of mind and  the three Gunas for pranayama Practice

Sattvic quality of mind and  the three Gunas for pranayama Practice   Pranayamam tatah kuryannityam sattvikaya dhiya / Yatha sushumnanadistha malah suddhim prayanti cha//(Chapter -2, Verse 6). Therefore pranayama should, be practice daily with a sattvic quality of mind so that the impurities are removed out of sushumna nadi and cleanliness occurs. (Chapter -2, Verse 6).

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Pranayama three types, rechaka, pooraka, and kumbhaka

Pranayama three types, rechaka, pooraka, and kumbhaka. Pranayamas tridha prokto rechapurakakumbhakaih / Sahitah kevalascheti kumbhako dvividho matah//  (Chapter -2, Verse 71). Pranayama is said to be of three types: exhalation (rechaka), inhalation (pooraka), and retention (kumbhaka). Kumbhaka is again of two types: connected sahita and unconnected kevala. (Chapter -2, Verse 71).   Yavat kevalasiddhih syat sahitam tavad abhyaset/ Rechakam purakam muktva sukham yadvayudharanam//(Chapter -2, Verse 72). Till attain perfection in kevala kumbhaka, sahita kumbhaka has to be practiced. When you are freed of inhalation/exhalation then the breath/prana is ceased spontaneously. (Chapter -2, Verse 72). Pranayamoa yam ityuktah sa vai kevalakumbhakah/ Kumbhake kevale siddhe rechapurakavarjite//(Chapter -2, Verse 73).   Perfection of isolated holding is freedom from inhalation and exhalation process. This pranayama spoken of is verily kevala kumbhaka. (Chapter -2, Verse 73). Na tasya durlabham kimchittrishu lokeshu vidyate/ Saktah kevalakumbhena yatheshtam vayudharanat//(Chapter -2, Verse 74).   Nothing in the three worlds of existence is unobtainable by him who has mastery over kevala kumbhaka and can hold the breath as desired time. (Chapter -2, Verse 74).  

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Nadis and Chakras for retention of Prana

Cleansing of the Nadis and Chakras for retention of Prana   Suddhameti yada sarvam nadichakram malakulam / Tadaiva jayate yogi pranasamghrahane kshamah//(Chapter -2, Verse 5). When all the nadis and chakras which are full of impurities are cleansed, then the hatha yogi is able to retain prana. (Chapter -2, Verse 5).  

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Mind and Prana

Interconnection of Mind and Prana Interconnection of Mind and Prana and their controlling through Pranayama   Chale vate chalam chittam nischale nischalam bhavet / Yogi sthanutvamapnoti tato vayum nirodhayet//(Chapter -2, Verse 2).   When Prana moves, chitta the mental force too moves. When prana is still, Chitta also still without any movement. By this steadiness of prana the Hatha Yogi reaches stableness and should thus control the Vayu air. (Chapter -2, Verse 2).

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Diet and Pranayama – Milk and Ghee is recommended

Diet and Pranayama – Milk and Ghee is recommended. At the beginning period of pranayama practice, food, consisting of milk and ghee is recommended very much. Upon being established in the practice such conditions are not necessary at all. (Chapter -2, Verse 14).

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Veerasana (Hero’s Pose)

Veerasana (Hero’s Pose) Ekam padam tathaikasmin vinyased uruni sthiram / Itarasmims tatha chorum virasanam itiritam//(Chapter -1, Verse 21). Placing one foot by the opposite thigh and the other foot under the same thigh, its called as veerasana. (Chapter -1, Verse 21).

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 Swastikasana (auspicious pose)

 Swastikasana (auspicious pose) Janurvor antare samyak krtva padatale ubhe / Rjukayah samasinah svastikam tat prachakshate//(Chapter -1, Verse 19). Placing both soles of the feet on the inner side of the thighs, sitting equipoised with a straight body. This is called swastikasana). (Chapter -1, Verse 19).  

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Simhasana (lion’s pose)

Simhasana (lion’s pose) Ghulphau cha vrshanasyadhah Sivantyah parsvayoh kshipet/ Dakshine savyaghulpham tu Dakshaghulpham tu savyake//(Chapter -1, Verse-50). Place the ankles below the scrotum, right ankle on the left side, left ankle on the right side of the perineum. (Chapter -1,Verse-50).   Hastau tu janvoh samsthapya Svangghulih samprasarya cha / Vyattavaktro niriksheta nasaghram susamahitah// (Chapter -1, Verse-51). Place the palms on the knees, fingers spread apart, keep the mouth open and gaze at the nose tip with a concentrated mind.(Chapter -1, Verse-51).   Simhasanam bhavedetatpujitam yoghipungghavaih / Bandhatritayasandhanam kurute chasanottamam//(Chapter -1, Verse-52). This is simhasana, held in great esteem by the highest yogis. This most excellent asana facilitates the three bandhas. (Chapter -1, Verse-52).  

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Siddhasana (Adept’s Pose)

Siddhasana (Adept’s Pose) Yonisthanakam angghrimulaghatitam   Krtva drdham vinyaset / Mendhre padam  athaikameva hrdaye Krtva hanum susthiram // Sthanuh samyamitendriyoa chaladrsa pasyed bhruvor antaram/ Hyetan mokshakapatabhedajanakam Siddhasanam prochyate//(Chapter -1, Verse -35) Press the perineum with the heel of one foot, place the other foot on top of the genitals. Having done this, rest the chin on to the chest. Remaining still and steady, with the senses controlled, gaze steadily into the eyebrow center; it breaks open the door to liberation. This is called siddhasana. (Chapter -1, Verse -35)

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Shavasana (Corpse Pose)

Shavasana (Corpse Pose) Uttanam sabavad bhumau  sayanam tat savasanam/ Savasanam srantiharam chittavisrantikarakam//(Chapter -1, Verse 32). Lying flat on the ground with the face upwards, in the manner of a dead body, is savasana. It removes tiredness and enables the mind-body complex to relax deeply. (Chapter -1, Verse 32).

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Paschimottanasana (Back Stretching Pose)

Paschimottanasana (Back Stretching Pose) Prasarya padau bhuvi dandarupau Dorbhyam padaghradvitayam ghrhitva/ Januparinyastalalatadeso Vasedidam paschimatanamahuh.// (Chapter -1, Verse 28). Stretching the legs in front on the ground, like a stick; bending forward, holding the toes with both hands and placing the forehead on the knees, is known as Paschimottanasana. (Chapter -1, Verse 28). Paschimottanasana Iti paschimatanamasanaghryam Pavanam paschimavahinam karoti/ Udayam jatharanalasya kuryad Udare karsyamaroghatam cha pumsam//(Chapter -1, Verse 29). Paschimottanasana is the best among asanas. By this asana the pranic currents rise through sushumna, the digestive fire stimulates, the abdomen becomes flat, and the practitioner becomes free from all kind of diseases. (Chapter -1, Verse 29).  

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Padmasana (lotus pose)

Padmasana (lotus pose) Vamorupari dakshinam cha charanam Samsthapya vamam tatha / Dakshorupari paschimena vidhina Dhrtva karabhyam drdham // Angghushthau hrdaye nidhaya Chibukam nasaghramalokayet / Etadvyadhivinasakari yaminam Padmasanam prochyate//(Chapter -1, Verse 44) Place the right foot on the left thigh and the left foot on the right thigh, cross the hands behind the back and firmly hold the toes. Press the chin against the chest and look at the tip of the nose. This is called padmasana, the destroyer of a yogi’s diseases. (Chapter -1, Verse- 44). Uttanau charanau krtva urusamsthau prayatnatah / Urumadhye tathottanau pani krtva tato drsau//(Chapter -1, Verse-45) Place the feet on the thighs, soles upward, palms in the middle of the groin, facing upward. (Chapter -1, Verse-45)   Nasaghre vinyasedrajadantamule tu jihvaya/ Uttambhya chibukam vakshasyutthapy pavanam sanaih//(Chapter -1, Verse-46) Gaze at the nose tip, keeping the tongue pressed against the root of the upper teeth and the chin against the chest, and slowly raise the prana upward. (Chapter -1, Verse-46) Idam padmasanam proktam sarvavyadhivinasanam/ Durlabham yena kenapi dhimata labhyate bhuvi//(Chapter -1, Verse-47) This is called padmasana, destroyer of all diseases. Ordinary people cannot achieve this posture, only the few wise ones on this earth can do.    (Chapter -1, Verse -47).

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Mayurasana (Peacock Pose)

Mayurasana (Peacock Pose) Dharam avashtabhya karadvayena Tatkurparasthapitanabhiparsvah/ Uchchasano dandavad utthitah san Mayuram etat pravadanti pitham//(Chapter -1, Verse 30).   Lie down on the stomach, placing both hands on the ground under the body and place the elbows at the sides of the navel. Raise the body high, keeping it like a stick. This is called  peacock pose by the expert Yogis. (Chapter -1, Verse 30).   Harati sakalaroghanasu ghulmodaradin Abhibhavati cha doshanasanam srimayuram/ Bahu kadasanabhuktam bhasma kuryadasesham Janayati // jatharaghnim jarayetkalakutam/(Chapter -1, Verse 31).   Mayurasana quickly alleviates all diseases like enlargement of the glands, dropsy and other stomach disorders. It rectifies imbalance of the humors (vata, pitta, kapha). It reduces to ashes all food taken indiscriminately, kindles the gastric fire and enables destruction of deadly poison). (Chapter -1, Verse 31).  

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Matsyendrasana (Spinal Twist Pose)

Matsyendrasana (Spinal Twist Pose) Vamoru mularpitadakshapadam Janor bahir veshtitavamapadam/ Praghrhya  tishthet parivartitangghah srimatysanathoditam asanam syat//(Chapter -1, Verse 26).   Place the right foot at the base of the left thigh, the left foot at the side of the right knee. Take hold of the left foot with the right hand, pass the left arm behind the waist and remain with the body turned. This asana is explained by Sri Matsyendranath. (Chapter -1, Verse 26). Matsyendrapitham jatharapradiptim Prachandarughmandalakhandanastram/ Abhyasatah kundaliniprabodham Chandrasthiratvam cha dadati pumsam//(Chapter -1, Verse 27). Practice of this asana Matsyendrasana increases the digestive fire to such an incredible capacity, this will eradicate all stomach diseases and thus awakening the serpent power and bringing equilibrium in the Bindu. (Chapter -1, Verse 27).

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Kukkutasana (Cockerel Pose)

Kukkutasana (Cockerel Pose) Padmasanam tu samsthapya janurvorantare karau / Nivesya bhumau samsthapya vyomastham kukkutasanam//(Chapter -1, Verse 23).   By adopting Padmasana, insert the hands between the thighs and calves, planting them the hands firmly on the ground; raise the body in the air. This is called as Kukkutasana. (Chapter -1, Verse 23).

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