LIGHT ON PRANAYAMA BY BKS IYENGAR PDF
philosophy that life is not only dust to dust, but air to air, that, as with the process of fire, matter is transformed into heat, light and radiation from which we may. B. K. S. IYENGAR. Foreword by Yehudi Menuhin . Mr Iyengar's Light on Yoga will, I hope, enable many to follow his example and to become the asanas can be mastered: and it also covers bandha, kriya and pranayama with a further 5. to that of the spirit and forms a crucial stage in his journey towards self-realisation . Light on Prānāyām Light on Pranayama - B.K.S. Iyengar - myavr.info
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[B.K.S Iyengar] Light on Pranayama - Ebook download as PDF File .pdf), Text File .txt) or read book online. 1. Light on Pranayama written by B. K. Sundara Raj . Light on Pranayama [Jan 10, ] B.K.S. Iyengar [B.K.S. Iyengar] on Amazon. com. *FREE* shipping on qualifying offers. Book Summary of Light On Pranayama. As with asana, Mr Iyengar's approach to pranayama was revolutionary - removing the 'Light on Pranayama' - a must-have resource for anyone interested in.
In exhalation all thoughts and emotions are emptied with breath: Asanas bring health. Pratyahara 1 7. P rimayiima 1 6. If the tree has grown sound and healthy. By practising asanas the sadhaka's physical disabilities and mental distractions vanish and the gates of the spirit are opened. This is a discipline to bring the mind and senses under control. Prllnllyama is a conscious prolongation of inhalation.
Inhalation is the act of receiving the primeval energy in the form of breath. It stimulates the. Their practice can be compared to the growth of a mango tree. He is free from all dualities. Attain steadiness sthirata and stillness achalata in asanas before introducing rhythmic breathing techniques. Pratyahara quietens the senses and draws them inwards. It is the au thor's experience that if a novice attends to the perfection of the postures.
When P raI. Dhyana and Samadhi 1 8. The practice of Pranayama develops a steady mind. Health is the delicate balance of body. He lives in infinite peace. Stages of Yoga 11 inner awareness to integrate the ever-flowing intelligence. Thus the path of Yoga alone takes every type of sadhaka. In this state. They keep the body and mind healthy for performing all acts that please God. This is the Yoga of devotion and love bhakti.
Asana and Pr3J: When the state of dhyana is maintained for a long time without interruption it merges into samadhi. Dhyana and samadi help the sadhaka to merge his body. These three streams of j ftll. Pratyahara and Dharana are parts of the Yoga of knowledge jftana. Not only is he enlightened. In samadhi. When it continues for a long time it becomes meditation dhyana. It is being sat and non-being asat. All vib rating energies are prana. I t is the source of all knowledge.
They are born through and live by it. Everything is established in it. It permeates the life-giving sun. I t integrates the whole of the human g ross body. These are known as prll. If breathing stops. According to the Upanisads. Chapter 3 I. Prana is usually translated as breath. It is energy which creates. Apana moves in the lower abdomen and controls the elimination of urine. It is the hidden or potential energy in all beings.
It is as difficult to explain Prana as it is to explain God. God is one. All physical energies such as heat. It absorbs vital atmospheric energy. It is equated with the real Self Atma. It is the p rime mover of all activity. Samana stokes the gastric fires. They are specific aspects of one vital cosmic force vital wind. Vyana pervades the entire body.
Prana moves in the thoracic region and controls breathing. It is physical. If the force of desire prevails. As a ball rebounds when struck to the ground. It moves in the direction of the more powerful force. According to Ayurveda. Karma controls the movements of the eye-lids to prevent foreign matter entering the eyes. In the third chapter of Ha? In time the sadhaka's increased vigour is sublimated for higher and nobler pursuits.
The chitta is like a vehicle propelled by two powerful forces. The Siva Samhita calls it. Chitta and Prana 8. Swatmarama states that as long as the breath and prar: Devadatta causes yawnings and induces sleep. Charaka Samhita explains the functions of vata in the same manner as Yoga texts explain prana. Pra1]a and Pra1]ayama 13 5.
Naga relieves pressure on the abdomen by belching. When used in the plural. Dhanamjaya produces phlegm. Udana raises the energy from the lower spine to the brain.
He then attains the state of ardhva-retas ardhva upwards. The processes and techniques of praI. Pl1raka stimulates the system.
Through the abundant intake of oxygen by its disciplined techniques. Patanjali in his Yoga SiUras Ch. The movements include horizontal expansion dairghya. It consists of long. This disciplined breathing helps the mind to concentrate and enables the sadhaka to attain robust health and longevity. Sl1tras 1 describes pranayama as the controlled intake and outflow of breath in a firmly established posture. The practice of asanas removes the obstructions which impede the flow of praI.
It also regulates all the sadhaka's thoughts. As long as there is breath within the body. The practice of praI. To attain steadiness. The first three verses state: When breath departs. When tension there is lessened. When the facial muscles relax. The capacities of individuals vary according to their constitution. This in turn brings about changes in the mental attitude of the sadhaka. When the breath is irregular. This in turn helps to relax the facial muscles. Chap ter 4 Pra1]ayama and the Respiratory System 'As long as there is breath in the body.
During normal inhalation. As such. The second chapter of the Hafha Yoga Prad'ipika deals with praI. The reason for this is that in praI. The Siva Sar"nhita discusses the four stages avastha of praIfayama in its third chapter.
These are: The former aids in the process of elimination by oxidising the waste matter. Four Stages of Pranayama 5. In this stage the five kosas and the three sarlras are integrated. Human environments. Respiratory System 7. By this knowledge he controls his qualities gunas and realises the causes of his actions karma. After this integration.
Light on Pranayama : The Definitive Guide to the Art of Breathing
His efforts have ripened. He has crossed the barriers of the gUIfas and becomes a gUIfatfta. It is known that the basic energy needs of the human body are met predominantly by oxygen plus glucose.
He becomes a jlvanmukta. In the arambha stage. Many types of Pranayamas have been devised and evolved to meet the physical. Bake it hard in the fire of praIfayama to gain stability. The body is compared to a pot. He has experienced the state of ecstasy ananda. Like an unbaked earthen pot. From the third stage. This is discussed below. In the beginning he is hasty and by reason of his exerti o n and the speed with which he wants results. When by perseverence he continues his practice.
Numerous asam is have been evolved to exercise various parts of the anatomy. Toxins would accumulate. The purpose of pral. It is possible to live without food or water for. A i r passage during I nspirati on through the N ose.
Larynx and Trachea Fig. Respiration is essential for sustaining all forms of animal life from the single-celled amoeba to man. The key to this is pral. The respiratory system is the gateway to purifying the body. This automatically improves the circulatory system. Phary n x.
Early I nsp i rati o n Fig. This is the all obtaining in the breathing spirit. Life breath it one's father. Life moves with the life breath. What is the breathing spirit. What is intelligence-self. Prii1Jiiyiima and the Respiratory System 19 a few days. But now it is the breathing spirit alone.
Breathing starts with independent life outside the mother and ends when life ceases. Better breathing means a better and healthier life. When the child is still in the womb its oxygen is supplied through its mother's blood. In praIJ. The act of breathing is so organised that the lungs are normally inflated sixteen to eighteen times a minute.
Most of us assume that because breathing is usually automatic. During most of one's life. When it is born. The lung capacity of great athletes. Fresh air containing life-giving oxygen is sucked into them.. This is not true. The breathing affects the heart rate. During the prolonged holding of breath. The latter in turn are driven or powered by impulses sent down by the respiratory centre in the brain to the relevant muscles through the nerves.
Inhalation is an active expansion of the chest by which the lungs are filled with fresh air. Thus the brain is the instigator through which the respiration and the three mental functions of thought. Exhalation is a normal and passive recoil of the elastic chest wall by means of which the stale air is exhaled and the lungs are emptied. Respiration may be classified into four types: These three form one cycle of breathing.
Retention is a pause at the end of each inhalation and exhalation. The breathing cycle consists of three parts: E x p i ration. Pra1]ayama and the Respiratory System 21 rhythmic inflation of the soft. I nspiration. This is accomplished by the vertical pull of the diaphragm followed by the sequential activation of the intercostal muscles to allow the fullest caliper-like movements of the floating ribs.
This minimises interference with the next action of the sequence. E x p i ration Fig. This prepares the diaphragm for a subsequent contraction of maximum extent and efficiency by reducing the centripetal pull. These muscles are diagonally connected to the ribcage above and the pelvis below. Then the already expanded thoracic cavity expands further forwards. Finally the highest intercostals and the muscles connecting the upper ribs.
It is active at the start of expiration to encourage a smooth slow start to the elastic recoil of the lungs. I nternal I nte rcosta l. This series of movements of the abdomen. After that. E x ternal I ntercosta l. The diaphragm gradually and smoothly resumes its domed shape as it starts to relax towards the end of inspiration. Elevate the lower chest wall simultaneously expanding the top chest wall with its skin and muscles.
During exhalation the dome moves up again. The membranes round these alveoli convey this oxygen into the blood stream and then the. The fresh oxygen which is sucked in percolates the minute sacs the alveolar sacs which form the basic unit of the lungs. The chest is the cage formed by the ribs in which the lungs and heart are located. Hence to breathe properly we need the smooth co-ordination of all the relevant parts of the body.
The waste products mainly the carbon dioxide thrown out by each sac are then taken by the venous blood stream from the right side of the heart to the lungs for disposal. The heart pumps this blood through the body at an average rate of seventy times per minute.: It is shaped like a truncated cone. The blood with fresh oxygen is carried by arteries from the left side of the heart to cells in every nook and corner of the body.
Its bony surfaces include the thoracic part of the vertebral column in the midline at the back and the breast plate in the front. The spaces between the ribs are filled by internal and external intercostal mu scles. It has twelve pairs of flattened ribs which curve across the gap between the spine at the back and the breastbone in front to form semicircular bridges on each side.
The wind-pipe trachea passes through it on its way from the throat to the lungs. This truncated cone is slightly flat from front to back. There are. The Chest 2 2. The top is closed off by the muscles of the neck attached to the clavicles. I S Fig. In most of us the bulk of the heart. I 6 and the first one to the cervical spine.
It is divided into two lobes. The expansion and contraction of the chest are controlled by these muscles and the diaphragm. The Lungs and the Bronchial Tree 2 3. There are eleven pairs of muscles in all. The right and left lungs differ in shape and capacity. The windpipe in the throat is a tube about four inches long and less than an inch wide. The bronchial system. In order to equalise the filling of both lungs from base and side. At the end of each of these bronchioles are the alveoli. It resembles an inverted tree with its roots in the gullet.
The lungs are covered with a membrane called the pleura and due to their shape expand rather like the bladder of a football. Light on PratJayama Pl. In full inhalation. Beneath it is the liver. The dome of the right diaphragm is higher than the left. These alveoli are small, multiple sac-like chambers with an incomplete lining of cells. The gap between the cells the intestitial space is filled with f luid. Around the outer wall of the alveoli lie minute blood vessels the l: Exchange of gases takes place between the alveoli and the red blood cells and plasma of the blood via the fluid in the alveoli or intestitial space.
The air in the alveoli contains more oxygen and less carbon dioxide than the blood passing through the capillaries in the lungs. During the exchange of oxygen and carbon dioxide, the molecules of oxygen diffuse into, and carbon dioxide out of, the blood.
The seven vertebrae in the neck are called cervical. Below them are the twelve dorsal or thoracic vertebrae which are connected to the ribs, forming a cage to protect the lungs and the heart. The ten top ribs on either side are joined in front to the inner side of the breastbone, but not the two floating ribs below. The floating ribs are so called, as they are not anchored to the breastbone. Below the dorsal are the lumbar vertebrae and lower still the sacrum and coccyx, both formed of fused vertebrae.
The lowest coccygeal vertebra curls forward. Use it to act as a support for lifting the side ribs like the handle of a bucket, and so create more space through the expansion of the lungs sideways and upwards. The lungs open sideways and space for expansion is created with the help of the intercostal muscles. Keep the interior intercostal muscles at the back firm. If the skin at the back does not co-ordinate with the intercostal muscles, breathing becomes shallow, reducing the intake of oxygen, causing physical weakness and lack of bodily resistance.
As a drummer tightens the skin of his drum to get resonance and a violinist tightens his strings to get clarity of sound, the yogi adjusts and stretches the skin of his torso to create maximum response from the intercostal muscles to aid the respiratory process when practising pranayama. The floating ribs, not being fixed in front to the sternum expand like a. Laterally, the thick middle ribs can also expand laterally, thus widening and lifting the rib-cage.
This does not affect the top ribs.
To fill the uppermost reaches of the lungs requires training and attention. Learn to use the upper inner intercostal muscles and the top part of the sternum. Expand the rib-cage from the inner frame outwards, as this will stretch the intercostal muscles. Anchored all around the circumference of the lower thoracic cage, it is attached at the back to the lumbar vertebrae, at the sides to the lower six ribs and in the front to the dagger-shaped cartilage of the breastbone.
Above it are the heart and lungs and below it the liver on the right and the stomach and spleen on the left. Besides the muscles already described, those of the neck, especially the sternomastoids and the scalenus, play their parts.
They contribute very little to quiet breathing, but become active when the rate or depth is increased and rigid when the breath is held. The use of accessory respiratory muscles varies from one individual to another.
It also varies from time to time in the same person, depending on how powerfully he exerts in his breathing and how efficiently and how tensely. We all breathe, but how many of us do so correctly, with attention? Bad posture, an ill-shaped or caved-in chest, obesity, emotional disorders, various lung troubles, smoking and uneven use of the respiratory muscles, lead to improper breathing, below one's capacity.
We are aware of the discomfort and disability which then arises. Many subtle changes take place in our body as a result of poor breathing and bad posture, leading to heavy breathing, inadequate pulmonary function and aggravation of heart disease. Pranayama can help to prevent these disorders and help to check or cure them, so that one can live fully and well.
As light radiates from the disc of the sun, so air is spread through the lungs. Move the chest up and out. If the skin over the centre of the breastbone can move vertically up and down and it can expand from side to side circumferentially, it shows that the lungs are being filled to their maximum capacity. Nadrs and Chakras I. Nadis are tubes, ducts or channels which carry air, ' water, blood, nutrients and other substances throughout the body.
They are our arteries, veins, capillaries, bronchioles and so on. In our so-called subtle and spiritual bodies, which cannot be weighed or measured, they are channels for cosmic, vital, seminal and other energies as well as for sensations, consciousness and spiritual aura. They are called by different names in accordance with their functions. Nadikas are small nadis and ' nadichakras are ganglia or plexuses in all three bodies - the gross ; subtle and causal. The subtle or causal bodies are not yet recognised by scientists or the medical profession.
In them is prar: All nadrs originate from one of two centres, the kandasthana - a little below the navel - and the heart. Though Yoga texts agree about their starting points, they vary about where some of them end. Naqzs Starting from Below the Navel 4.
Twelve digits above the anus and the genital organs and just below the navel, there is an egg-shaped bulb called the kanda. From it 72, nadrs are said to spread throughout the body, each branching off into anoth er 72, They move in every direction and have countless outlets and functions.
The Siva Samhita mentions 3 50, nadrs, of which fourteen are stated to be important. These and a few others are i isted with their functions in the given table below. The three that are most vital are the susumna, ida and. In front of I Behind I. Function Agni. Evacuation Controls speech and keeps all abdominal organs free from disease Evacuates Flows throughout body urine Absorbs food Right big toe Genital organs Carries the essence of food.
Creates hunger and thirst; collects mucus at sinuses. Stabilises body and mind Vessels of consciousness. It is also called the ' Supporter of the Univt: It is illumination sattva.
Naqls Starting from the Heart 7. It is also called the antaratma soul, heart or mind;. Antahkarana source of thought, feeling and consciousness and chidatma faculty of reasoning and consciousness. Here the heart stands for both the physical and the spiritual one. All the vital breaths or winds vayus are established there and do not go beyond it. It is here that the prana stimulates actions and activates intelligence prajfia. The intelligence becomes the source of thinking, imagination and will.
When the mind is controlled and the intellect and heart are united, the self is revealed. Svetasvataropanisad IV 1 7. From each o f these 1 0 1 nadYs emanate one hundred subtler nadYs, each of which branches off into another 72, One part of the chitra moves within it, extending upwards to the aperture randhra of Brahma at the crown of the head above the sahasrara chakra.
This is the gateway to the Supreme Spirit Parabrahman. The other part of chitra moves downwards towards the generative organ for discharge of semen. It is said that at the time of death, yogis and saints consciously leave through the Brahmarandhra. Dhamani and Sira 1 I.
NadYs, dhamanis and s iras are tubular organs or ducts within the. Its rind represents the gross sthula. According to its texts. Their functions are wide. Ayurveda is the science of life and longevity. In breathing. The nearest analogy is an orange. They are divided evenly into four categories. The percolation transforms the seminal fluid into vital seminal energy ojas and discharges it into the siras. Siras are thicker at. The in-breath moves through the windpipe to the lungs.
They carry blood rakta and seminal vitality ojas from and to the heart. The nadIs carry air. Seven hundred of them are considered important. The food that is consumed is turned into chyle. Nacffs and Chakras 35 'dhamani' i s derived from 'dhamana'. The siras then discharge used-up energy and gathered toxins such as carbon dioxide into the dhamanis and through them into the windpipe. These three nadrs represent respectively the nadrs of the moon.
There is a fourth state. Siva Samhita. Through the discipline of Yoga the direction of the mouth of the coiled serpentine energy is made to turn upwards. They function as inlets and outlets of various energies.
N o wonder i t is said that the body is full of nadfS. Yoga helps them to function properly by keeping all these channels pure. They may also be nerves. It is attained in samadhi. Metal is refined by burning out of the dross. The three coils represent the three states of mind avastha.
I states that as Adi Sesa. V The terminating point of each nadf is to be found in follicle. By the fire of yogic discipline. The latent energy is symbolised as a sleeping serpent with three and a half coils. In all. Chakras are flying wheels. It is a symbolic way of describing the sublimation of sexual energy. He has crossed the barriers of time and space. According to Tantric texts.
The body is a counterpart of the universe. Hafha Yoga Pradlpika. Chakras 2 5. As antennae pick up radio waves and transform them into sound through receiving sets.
Then his intellect becomes refined. After piercing the intervening chakras. As this rises. He becomes free from attachment towards fruits of action karma mukta and unattached to life j lvana mukta.
Nacjzs and Chakras 37 li nger. According to Yoga texts. The serpent lifts its head. When the kundaliru reaches the sahasrara. To conserve the energies generated within the body and to prevent their dissipation.
The heat so generated causes the kur: If the power generated is not properly regulated it will destroy the machinery and the equipment.
Feeling no fatigue. The breathing processes of inhalation. It is the base of the annamaya kosa. It is then transmitted along cables to light cities and run machinery.
The thoracic area is the magnetic field. The manipo. When this chakra is activated. Both have to move together. The electricity is then stored in accumulators and the power is stepped up or down by transformers which regulate the voltage or current. The energy of falling water or rising steam is made to rotate turbines within a magnetic field to generate electricity. When it is activated. The main chakras are: I muladhara mula source. The mo. The most important of them are mUladhara.
I t represents the intellectual body vij fianamaya kosa. The man as and the anahata chakras represent the psychological body manomaya kosa. The anahata chakra lies in the region of the physical and the spiritual heart.
When the kUI. The visuddhi chakra. The aj fia chakra represents the abode of j oy anandamaya kosa. It is the seat of emotion. Soma chakra regulates the temperature of the body. When activated. They free the sadhaka from sensual p leasures and make him follow the path of spirituality. The surya chakra. It is the element of air vayu and of touch. The manas chakra lies between the surya and the anahata. His speech becomes distinct. The sahasrara chakra. He becomes intellectually alert. It keeps the abdominal organs healthy and increases the lifespan.
Na4rs and Chakras 39 co-ordinating their functions during inhalation and exhalation in Pral. He is also one from whom we learn right conduct or u nder whom one studies h ow to lead a good life.
The strength and energy of a robber named Ratnakara were diverted by the sage Narada towards God. He shows them how to turn their senses and intelligence inwards. The guru first studies his pupil and discusses what the pupil knows. The classical examples of the guru. He shows by example what he has experienced and lives up to what he preaches.
By way of parable the Ramay ar. The next step for the pupil is prolonged ascetic practice tapas until the knowledge has been fully absorbed. The robber u ltimately became the sage ValmIki. A guru should be a clear in his perception and knowledge. In the former. He puts his spiritual knowledge into practice. Free from hatred.
The guru is the bridge between the individual j Ivatma and God Paramatma. In the latter. The Sanskrit word guru is derived from the two roots 'gu' meaning darkness and 'ru' light.
In time wisdom praj iia. As a teacher of sacred knowledge he removes the darkness of ignorance and leads his pupil towards enlightenment and truth. He is not content with the theoretical level only. He therefore becomes stable. The guru is a l ways happy with his pupil. This is followed hy tcaching adj usted to the pupil's fitness and maturity until the latter hecomes as fearless and independent as his guru.
Like a mother cat holding II b l ind and helpless kitten in her mouth. The i ntense or superior pupil has vision. In the first stage. The second type of pupil is a waverer. Rama sends his messenger Hanuman. As Hanuman brought about the reunion of Sita lind Rama. S vetaketu proudly returned home after years of study. He needs strong I reatment to correct his fickle nature of which the guru is aware.
A worthy pupil finds his guru by the grace of God. The gu ru is always alert to find a way to guide his intense pupil to realise his h i ghest potential until he becomes a realised soul siddha. Hanuman helps to d estroy Ravana. He resists l emptations and has no hesitation in casting off qualities which take him away from his goal.
The ten heads are the o rgans of knowledge and action. Satyakama-J abali. In the third stage. Pupils are of three categories. H e knows what is the highest good.
I nitially the guru brings himself down to the level of his pupil. In the next stage. The dull pupil has little enthusiasm. He is then a guru in his own right.
When he realises that he is a spark of the D ivine Flame burning throughout the universe. When with due humility S vetaketu confessed his ignorance. Just as sesame seeds are crushed to yield oil and wood ignited to bring out its latent heat.
Spiritual training sadhana has nothing to do with theoretical study. He should practise constantly with attention and possess great endurance. In the same way noble characters like the Buddha or Jesus may not be affected by the type of food offered to them or by those persons who give it.
I t is broadly divided into three kinds. Food should be wholesome. Water is needed to help digestion and assimilation. Whereas it is true that character is influenced by food. I t is the duty of the sadhaka to find out by trial and experience which is suitable for him. I t is the state o f mind o f the eater that is important. Food in the form of nourishment is finally assimilated in various forms throughout the body. Raj asic and tamasic food make the consciousness dull and impede spiritual progress.
Vigour engenders d iscipline. Sattvic vegetarian food. Man tills the earth and produces food which. The body needs food containing the right b alance of carbohydrates. Man' s temperament is influenced by his diet because what he eats affects the functioning of the mind. Y e t a diet consisting of sattvic food only will help the practitioner to maintain a clear and unwavering mind.
The vapour becomes clouds from which rain falls to the earth. The first promotes longevity. Chapter 7 Food I. It is stated that the sun radiates heat which evaporates water. S vetaketu lived on fluid for fifteen days and lost his power of thinking. Do not eat when saliva does not flow. While dining. It may have high nutritive value and yet it may develop toxins affecting progress in praJ?
When well established in praJ? Yoga texts prescribe that the sadhaka should fill half his stomach with solid food. Avoid fasting. The body is the abode of the individual self j lviHma. When a noble frame of mind prevails while eating.
Do not eat when emotionally disturbed. When one is really hungry or thirsty. Real thirst chooses no other drink but water. The body therefore. Both the quantity and quality of food should be moderated. Similarly with fats. With fluids. Restrain artificial hunger and thirst. Moderate and nourishing food is essential to maintain vigour.
To neglect this body leads to death and destruction of the ' Self. Water by itself can always quench thirst. Chosen food might appear to be dainty and delicious.
The fire of digestion is lit by the energy that arises from respiration.
This experience revealed to him that the mind is the product of food. Food is divided into three of these. If it were to perish from lack of food the 'self' would leave it just like a tenant who refuses to reside any longer in a dilapidated house. Food 45 1 1. Chapter 8 Obstacle s and Aids I. The s adhaka must b e aware o f the obstacles which disturb his praI? To continue and maintain his training. The sage mentioned the stage of asanas to enable the sadhaka to get rid of the obstacles affecting the physical body.
Yoga destroys all pain and sorrow. The Yoga Upanisads include bad physical posture and self-destroying emotion. Patanj ali offered the four-fold remedy of friendliness and feeling at one with all that is good.
Yoga Su tra. By moderation in eating and resting. These either originate in man or are due to natural calamities and accidents. T o overcome these obstacles.
Yoga is working wisely and living a skilful. Their cures are laid down in Yoga texts. Yoga Sfaras. Patanj ali gives a list of obstacles to yogic practices. I t may be noted that out of thirteen obstacles to yogic practices mentioned by Patanj ali.
Man-made afflictions. What the sadhaka needs most is single-minded. The remaining nine obstacles deal with the mind. Obstacles and Aids 47 2. This al lows efficient supply a n d utilisation of energy and promotes a remarkable resistance to disease.
All these activities are stimulated by pranayama. Tendencies to shunt blood away from the renal cortex are countered by auto-regulation. The lungs need to be kept clean and free from bacterial diseases by an efficient circulation of blood and lymph.
The lungs are directly concerned with the disposal of carbon dioxide in the venous blood and preventing ammonia. The liver also has an active lymphatic circulation and supplies scavenger cells macrophages which wander in the blood lymph. There are photos and 5 courses of practice for students.
First published in India by Harper Collins; in This book is a worthy companion and sequel to the Light on Yoga. The book is practical and a thorough guide for those who wish to learn the art of pranayama.
The book discusses the respiratory system from the point of view of modern anatomy and ancient yoga texts. It also describes the difficulties and dangers that one may encounter during pranayama practice. The Indian edition is now in the fourth impression. A new translation of Patanjali's year old Yoga Sutra with a commentary by B. It contains the wealth of his own firm practice and experience. Several appendices further clarify and elucidate the text.
Sage Patanjali was the first to systematically codify the ancient science of Yoga into terse aphorisms sutras about years ago. These sutras are the profound study of the human psyche. Light on Yoga Sutras of Patanjali is a unique edition which contains a new translation and commentary by Guruji.
He has enriched the text with the wealth of his own wisdom and experience on the subject. The book is of immense value to students of Indian philosophy as well as practitioners of Yoga. Light on Asthanga Yoga : Available in - English. Published by Y. Mumbai Pune The publication of a memorable Lecture given by B. Iyengar on the occasion of Guru Purnima Released on the occasion of Guru Purnima Translated into French language.
This book resonates his clarity and precision in his constant endeavour to make us understand the science of yoga. He explains the root cause of sorrow - desires and afflictions - and how man tries to be free of it.
He makes us realise our own weaknesses. He then explains consciousness, types of consciousness and how they are tainted by afflictions.
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This marks the introduction of Asthanga Yoga. Although Asthanga Yoga seems a small part of the Yoga Sutras of Patanjali, it covers the microcosm of man and the macrocosm of the Universe. Thus, begins the heart of "Light on Asthanga Yoga" where the reader is made to understand each of the eight aspects with great lucidity.
This is a supplementary book to Light on Yoga, a unique book depicting Guruji's Yogasanas, their grace, beauty, agility and strength There are large photographs of B. Iyengar performing asanas of varying difficulty as well as text detailing his quest for Art in Yoga.
Patanjali's yoga philosophy and the art of teaching are also explained Tree of Yoga : Available in - English. First appeared as Yoga Vriksa Published in by Fine Line Books.
K, and then by Harper Collins, India. Contains a number of B. Iyengars lectures and question and answer sessions arranged in book form. It includes chapters on yoga and health, childhood, love, death, faith, teachers and teaching as well as the place of Patanjali's Yoga Sutras in our daily lives. Published in by Aquarian press. This is a large format edition of Concise Light on Yoga. This book is a straight forward and comprehensive introduction for the beginner by an acknowledged expert on the subject.
It includes an introduction to the philosophy and practice of Yoga, detailed description of 57 key postures and a 35 week course progressing from beginner to intermediate level. Arogya Yoga : Available in - Kannada and Marathi. This is a compilation of articles published in the Sunday edition of the Marathi daily Sakal since In this series of articles, Guruji has written about various asanas with illustrations. The articles are very detailed and the language is very direct.
Reading the book is like taking a class at Iyengar Institute. Yoga - Ek Kalpataru : Available in - Marathi. This is the first book written in Marathi by Guruji. It gives the reader a new insight towards Yoga as it covers the subject from various angles. It explains how the modern man can improve his health as well as attain spiritual heights with the practice of yoga.
Yoga - A path to Holistic Health : This book explains the philosophy of the yoga sutras in a practical manner which makes it possible for the modern man to relate to ancient wisdom. It explains how the props can be used for performing the different asanas. It also provides the sequence of asanas for 38 common ailments ranging from common colds to cardiac problems. The first volume consists of autobiographical articles on the influence of yoga in his life and on his experiences with his Guru.
The remaining sections are devoted to his explanations on yoga and the yoga sutras. Astadala Yoga Mala - 2 : The second volume in this series is the vision of Guruji. It contains the distillation of his thought following his long-standing sadhana.
Light on Prãnãyãma: The Yogic Art of Breathing
Astadala Yoga Mala - 3 : This volume contains not only the matured intellectual vision of Guruji but takes the practitioner into the interior parts of the consciousness. This volume includes subjects ranging from therapeutics to academics and sports, practice and the teaching of yoga.
This volume is a compilation of question and answer sessions with Guruji from to It contains Guruji's answers for questions on personal, practical and philosophical aspects. Astadala Yoga Mala - 5 : Astadala Yoga Mala 5 like volume 4, is a compilation of a remarkable variety of interviews of Guruji.I t may be noted that out of thirteen obstacles to yogic practices mentioned by Patanj ali.
Pranayama is a vast subject with illimitable potentialities. Book ratings by Goodreads.
For maturing sadhakas these are useful reference documents enabling review of the concepts, guidelines and sequences they have been exposed to as they have moved through the Yoga Mandir programs. Man realised that he should keep his body healthy. The present age is one of scientific advancement and new words flood the dictionaries.