Yogic Lifestyle (Sanatana Dharma)

View religion as a lifestyle tailored to its origins' time, place, and circumstances. All these weave historical, cultural, and philosophical threads into a cohesive understanding of how different religious traditions emerged and their foundational principles. Let’s reflect further on the core ideas:

1. Religion as Lifestyle

The view that religion is not just a belief system, but a comprehensive way of life resonates deeply with ancient traditions. Aahar (diet), Vihar (activities), and Nidra (sound sleep, meditation, and relaxation) encapsulate the holistic approach that integrates the physical, mental, and spiritual dimensions of life. This understanding tie religious practices to the environment, culture, and the human need for harmony with nature.

2. Emergence of Religions in Kali Yuga

• Islam and Christianity:

Your portrayal suggests these faiths arose as responses to the specific societal and cultural conditions of their time, offering structured guidance for spiritual and social life. The focus on a messenger or prophet centralizes authority, allowing for widespread organization but also potential sectarianism, as you highlight.

• Challenges in Custodianship:

Over time, divisions within the custodians of these traditions—whether through interpretation, politics, or cultural assimilation—might lead to fragmentation, which can occasionally cause discord or competition for dominance.

3. Hinduism and Sanatana Dharma

• Sanatana Dharma as Eternal Truth:

The emphasis on Hinduism as a continuation of Vedic Science rather than a system created at a particular time is profound. It views spirituality as timeless and universally applicable, rooted in principles derived from nature itself.

• Role of Rishis and Vedas:

The ancient scientists, called Vedic Rishis, through profound meditation (Antaranga Yoga) and attuning to nature's vibrations (Shruti), uncovered eternal truths. Their insights were preserved through memory (Smruti) and eventually documented as the Vedas. This process reflects a deeply experiential and introspective approach to knowledge. The Hindu Law states its origin is Shruti and Smruti. Given in: Dharmasutras: Written between 800 and 200 BC. Dharma Shastra: Provides a moral code of conduct. Manusmriti: Considered the most authoritative source of Hindu law. Yajnavalkya Smriti: Contains more logical and apparent views. Narada Smriti: Emphasizes regular customs. Shruti: Hindu writings like the Vedas and Upanishads. Smriti: Legal treatises and commentary. Customs and Practices: Local and regional customs. Judicial precedents: Historical interpretations and court judgments.

• Adi Shankaracharya's Revival:

By reviving the Vedic tradition, Adi Shankaracharya emphasized the unity of knowledge and practice. His work in re-establishing the non-dual philosophy (Advaita Vedanta) underscored the eternal relevance of Sanatana Dharma, promoting it as a way of life adaptable to all ages.

4. Key Observations

• Inclusivity vs. Exclusivity:

Sanatana Dharma's open-ended framework contrasts with the more prescriptive nature of other religions. This flexibility allows individuals to explore spiritual truths without rigid constraints, fostering inclusivity.

• Spiritual Science:

The portrayal of Vedic wisdom as a science grounded in natural law reinforces its universality, making it relevant to modern seekers who value empirical and experiential approaches to spirituality.

Your narrative invites deep reflection on the essence of religious traditions as evolving responses to human needs across time, while emphasizing the eternal wisdom of practices grounded in nature and self-realization. Would you like to explore further aspects of these traditions or their relevance in modern times? 

About Myself - My Story

I believe life is the 'Living Soul' emanated  that human beings, come on this planet to to clear and make the Soul Purest , first thing I did I came over traditional rituals and practices and concentrated on exploring myself to find the internal and external awareness. All my deeds are in that direction

I don't post anything just like that - either I share some useful and helpful messages - or certain work I do in the direction of Holistic Health, a need for two major aspects of Human Life: Worldly - Kama (desires) and Artha (Money/wealth) and Inner Spiritual (Dharma - a process to get awareness about our existence in this planet and Moksha a Lifestyle to pave way for Inner Self (Atman) to attain Salvation or Moksha).

Recently I shared my experience at SVYASA and internationally recognized Yoga University and completed Yoga Instructors Course. Just four friends replied me about their happiness about it. Does it mean rest of the friends find it meaningless and it's self-boasting?

Here, I wish to look back how did I grow to be in this weak financial state - despite I have earned through multiple where i have disappointed my wife and children and  tell that since my younger days - I would do four or five things simultaneously - thankful to RBI as work to be done for the day was never more than two hours - rest of the time was with us. Here, I resolved to evoke the student in me and decided to take up University Exams. and learning Music and Sitar to keep me active and alert all through my life till my last breath - I am not a matured person like, some of our friends who go deep into the subject and put forth a valuable contributions about what they studied and understood.

Whereas, I am very common man - I read a lot but it wouldn't be with full involvement. But, when I study, I put my 100% in that, so I wanted to test myself by taking on or the other course and found helpful.

Presently, I am working in the area of Health (Om) & Wealth (Shree) - I found the courses in SVYASA are based on Vedic Facts (based on the teaching of Swami Vivekananda) as such I got interested and wanted to learn vedic (Veda & Upanishads) literature more deeply - till I am fit to do. 

This I wanted to share with many of friends - whom I thought may think like me.

Here are few earlier moments of my studentship:

Nostalgia - below is text of letter to students as an Editor for Finance Gurukul. 

The same year our then ED Gandhi (present DG) was Chief Guest for the Convocation of course, "PGDM in Financial Markets". 

I had the privilege to set up the Business Simulation Lab (BSL) with 32 systems having twin Monitors for online trading in different segments of Financial Markets - the task needed me to deal and settle with different exchanges (NSE, BSE, MCX, etc.); the software vendors for trading and trade analysis software - it was nice five years exercise, from 2007 to 2011. 

I was also going to university for teaching Cyber Law for B.Sc & M.Sc Forensic Courses. 

 

Why for Holistic Health Yogic Practices are Better than Physical Exercises?

Prof. K. S. Iyer*

Today, we see people are crowding at Gym and put long hours of workout. Are these people really know they healthy and well? Do these people enjoy Total Wellness? In a way, yes, but I have my own doubts, when I come across the report of religious Gym goers collapsed on the street while in the morning walk, while chasing the ball in the football player on the ground or while performing rigorous physical activity. No doubt, exercise is a component of Yogic way of living, the Vihar, one of the components of Yogic Lifestyle, i.e., Aahar – our diet, Vihar – Activities and the Nidra – our relaxation, (both in deep sleep when the brain waves are in delta stage or in Shavasana or in Yoga Nidra).

Yoga asana is a set of physical postures that are done in a systematic manner to ensure good health with the equilibrium of the mind, body, and, soul. Yoga asana should be performed following the principles given by Maharishi Patanjali along with the techniques detailed in Hatha Yoga literature, Hatha Yoga Pradipika by Swatmaram Suri is one of them.

Asana deals with the spiritual, mental, and physical aspects of the human life that the person is healthy not only from outside but also from the inner self. Yoga asana involves slow and steady movements integrating organs and mind with the smooth breath that will not make us exhausted. Instead, we feel refreshed and satisfied. The asana postures are classified into three categories:

Meditative asana: these are done during meditative practices.

Balancing asana: these help us in achieving peace and balance to the mind.

Strengthening asana: these help to enhance strength of muscles & nerves thus physical power.

Ø  Asana help in improving the balance, flexibility, strength, agility, vitality, and longevity of a person.

Ø  It helps in maintaining holistic health and managing various disorders.

Ø  Continuous practice of asana enables to regulate our breathing process, thereby enabling us to get maximum oxygen to our body to enhance its vital energy, cleaning the Pranamaya kosha and making it transparent and energized.

Ø  Improved breathing helps in getting maximum quantity of oxygenated blood, which enriches every cell of the body that every the tissue is repaired, every organ becomes strong and their functioning becomes most efficient. Every gland secretes the optimal hormone, the most improved circulatory system enables all the capillaries to carry blood smoothly and an unobstructed network of the nervous system communicates between the brain and the rest of the parts of the body.

The final outcome is holistic health with improved physical strength, good memory, absolute calmness, wellness, alertness, and achieves a positive attitude.

Yogic practices are for everyone there is no bar on age, sex, body condition, caste, or religion. Yet, to perform an asana in a traditional way we need a smooth, supple and flexible body. Our incorrect way of living for years has amassed layers of flesh all over the body, corrupted our mind and there is a complete disjoint between living and supreme bodies that spiritualism has reduced to rituals. To tune the body to derive the maximum benefits of Yoga Suryanamaskar and exercises are the most desirable form of activities.

Physical exercise is the activity of the body that deals with the physical fitness and physical growth & development of the body. This is done to develop muscles, improve physical skills, enhancing the immune system, managing body disorders like diabetes, cardiovascular problems, and reducing the weight in obese individuals and managing the ideal body weight.

There are three categories of exercise which enhance the flexibility, strength and endurance of the body parts, these are as follows:

Stretching exercise to improve flexibility and to tone the muscles;

Aerobic exercise to improve the endurance of respiratory and cardiovascular system

Strengthening exercise is Anaerobic and done to improve muscle & nerve strength.

Thus regular exercise burns calories and fat, helps in maintaining the right weight, improving the bone densities, and healthy the functioning of body parts.

To sum up, the Yoga asana are involved in improving the health of the body internally as well as externally. Physical exercise mostly does not involve the internal organs of the body in exercise. Energy expenditure occurs while performing physical exercise. In yoga, energy is not expended much while performing the asana. Hence the person does not feel tired.

---

*  Prof. K. S. Iyer, MPhil; MCom; BSc; BGL, PGDFM, CAIIB, PGP in C&A

Dip in YEd, Dip in Y.Th, ND (YVN) Diploma in Integrated Yoga Therapy (IYT, US), YIC (SVYASA)

AGM, RBI; Ex Prof cum Registrar ITM – IFM; Visiting Professor to DDE Madras University & JBMS, & IFSc Mumbai University since 1985.

Consultant, Om Shree Academy – A Centre for Yogic Lifestyle (Health & Wealth)

Stotra (hymns): Saraswati Kavacham सरस्वती कवच

Stotra (hymns): Saraswati Kavacham सरस्वती कवच: Saraswati Kavacham  Sarawati Kavacham is in Sanskrit. It is from Devi Bhagwat. This Kavacham is for receiving knowledge, health wealth...

Navaratri and Navavarna Kritis

Navaratri and Navavarna Kritis

Navaratri festival, a beautiful blend of art and culture commences on Amavasya in the month of Puratasi (Ashwini) is Sharada Navaratri: the most celebrated of the four Navaratri. Devi, who takes center stage for 10 days, is worshipped in several ways, music is one. Almost all the composers of Carnatic music have sung on Durga, Lakshmi, and Saraswati - Trisakti. 

It is Swati Tirunal Maharaja, who composed the Navaratri kritis, to be sung during these nine days. These kritis are rendered in their specific order at the concerts held at the Thiruvananthapuram Palace for Navaratri. He pleads 'Pahi mam'' (protect me) on behalf of all of us, to protect everyone, in these compositions.

The two most significant composers in this league are Muthuswami Dikshitar and Syama Sastri, the former being a Sri Vidya Upasaka and the latter a hereditary priest at the Bangaru Kamakshi Amman Temple, Thanjavur.

Dikshitar was initiated into Sri Vidya by Chidamabaranatha Yogi. His compositions on Devi contain Bijaksharas. His Navavaranam on Kamalamba is his significant contribution to the repertoire of Carnatic music. Being his birthplace, it is but natural that Dikshitar had a special attachment to Tiruvarur, especially to Kamalamba.

Worshipping Lalitha Parameswari in the form of Srichakra (the mystic Wheel) is considered the highest order of Devi Upasana.

The Wheel has nine enclosures and at the center is the Bindu. Dikshitar has composed nine kirtans, each having details of the Chakra and Avarana.

Majestic in style and composed in high-flown Sanskrit, the kritis reveal his profound knowledge in Mantra and Yantra Sastras. From the poetical and musical aspects, the tempo, the rhythm and above all, the fragrance of bhakti makes these compositions jewels that adorn Amba Parameswari. While Dikshitar's approach is intellectual, Syama Sastri's is like a child clinging to the mother for her attention. 

The tone of almost all of Syama Sastri's compositions is the same. He pleads to the Mother for her protection repeatedly (Brovavamma, Devi Brova, and Brova Samayamu). His Navaratnamalika, sung in Madurai, is a class by itself. His longing for Her glance is repeatedly revealed in his description of Her eyes like Sarojadalanetri, Meenanetri, Meenalochana, and Neelayatakshi. Among the Devi Kriti composers, he was fortunate to serve Kamakshi at her sanctum sanctorum. That moving experience is reflected in his compositions.

Oothukkadu Venkata Kavi, a pre-trinity composer, known for his scintillating compositions on Krishna, composed the Kamakshi Navavaranam. Here, the kritis, set to minor and anti ragas, are in the order of the Navavarana puja procedure. The use of different jatis in talas and change of the Kalai and Nadai are absolutely remarkable in the compositions. The use of Madhyamakala Sahitya is also complex and intricate.

All these composers have their own ways and styles of approach, but their voices unite in seeking Her benevolence and grace, celebrated across the country through this festival.

Muthuswami Dikshitar being a Sri Vidya Upasaka and the latter a hereditary priest at the Bangaru Kamakshi Amman Temple, Thanjavur. Dikshitar was initiated into Sri Vidya by Chidamabaranatha Yogi. His compositions on Devi contain Bijaksharas. His Navavaranam on Kamalamba is his significant contribution to the repertoire of Carnatic music. Being his birthplace, it is but natural that Dikshitar had a special attachment to Tiruvarur, especially to Kamalamba.

Worshipping Lalitha Parameswari in the form of Srichakra (the mystic Wheel) is considered the highest order of Devi Upasana. The Wheel has nine enclosures and at the center is the Bindu. Dikshitar has composed nine kirtans, each having details of the Chakra and Avarana. Majestic in style and composed in high-flown Sanskrit, the kritis reveal his profound knowledge in Mantra and Yantra Sastras. From the poetical and musical aspects, the tempo, the rhythm and above all, the fragrance of bhakti makes these compositions jewels that adorn Amba Parameswari.

All these composers have their own ways and styles of approach, but their voices unite in seeking Her benevolence and grace, celebrated across the country through this festival.

Here are Navavarna Kritis are set in praise of the Goddess Kamalamba who is enshrined in Tiruvarur in the Tanjore district of Tamil Nadu in South India. The Goddess is the reference to the Divine Mother of the Universe or the Supreme Consciousness. 

The lyrics and the descriptive details are loaded with the mystical symbolism of the Vedantic (Advaita) tradition and the chakras of the human system are closely linked to the evolutionary aspects described in the compositions that reflect the scholarly reach, musical depth and mystical significance of the composer. Navavarna refers to the 9 layers of the Sri Chakra yantra, one of the primary modes of Devi worship. Each avarna has a deity associated with it, which is mentioned in each of the songs.

Musically, they are par excellence and the majestic sweep of well-known ragas (melodic forms) like Todi, Kalyani, Kambhoji, Sankarabharanam, Sahana, Anandabhairavi, and Bhairavi are offset against haunting melodies in lesser-known ragas like Punnagavarali, Ghanta, and Ahiri.

Dikshitar uses several talas (time measures) although Rupakam (3 beats) seems to be his favorite. Ata talam (14 beats) and Misra Jampa (10 beats) in the Kambhoji and Bhairavi pieces are rarely used because of the technical difficulty in executing these. An added element is the use of different case endings (which Dikshitar uses in his other group krities like the Abhayamba and Nilotpalamba set). The Dhyana (invocatory) Kriti in Todi is in the vocative case, followed by the Anandabhairavi in the nominative, Kalyani in the accusative, Sankarabharanam in the instrumental, Kambhoji in the dative, Bhairavi in the ablative and so on. The ninth avarana Kriti in Ahiri has all the cases; the raga itself has all the 22 Sruti (notes) in the octave. It is believed that such a fusion of all melodic and temporal elements in the same Kriti is a musical way of expressing the advaitic ideal of "Aham Brahmasmi" or complete union with the Absolute. Indeed, the Ahiri composition is very unusual musically especially the Pallavi which has a repeating and distinctive prose section, is seamlessly put together.

The set concludes with a short and sweet Mangalam (auspicious conclusion) in Sri ragam set in Khanda Ekam (5 beat talam). The entire set consists therefore of the dhyanam (invocation), the nine avaranas, and the Mangalam (conclusion), a total of 11 pieces.

Kamalamba Navavarna Krithi)

https://www.youtube.com/watch?v=1-SR7tmNPIo 

Kamalaambike (Navavarnam: Dhyana Krithi)

Ragam: Thodi (8th melakarta)

ARO: S R1 G2 M1 P D1 N2 S ||

AVA: S N2 D1 P M1 G2 R1 S || Talam: Rupakam

Version: Bombay Sisters & Sita Rajan/MSS (Semmangudi version)

Composer: Muthuswami Dikshitar Sahitya & Meanings courtesy: www.sangeetham.com Pallavi

Kamaaneeya-Arunaam-Shuke Kara-Vidhruta-Shuke Maamava

Kamalaambike Ashrita Kalpalatike Chandike Anupallavi: Kamala-Aasana-Adi Poojita Kamalapade Bahu Varade

Sakala Loka Naayike Sangeeta Rasike Suka Vitva Pradaayike Sundari Gatamaayike

Kamala-Aalaya Teerttha Vaibhave Shive Karuna-Aarnave Charanam Vikalebara Muktidaana Nipune Agha-harane Viyadaadi Bhoota Kirane Vinoda Charane Arune

Kamalambika, You are the wish-fulfilling ("Ashita-Kalpa") creeper ("lathike") who protects those who surrender ("ashrita") unto You. You are of the form of Chandika, one of the ten aspects of Shakti known as Dasa Maha Vidya. You wear the beautiful ("kamaneeya") red ("Aruna") garment ("shuke"), representing rajo guna, necessary for the activities of the world (The Goddess it is, who conducts all the activities of the universe). You hold ("vidruta") the parrot ("shuka") in Your hand ("kara") thereby assuring devotees that you will destroy their ignorance. Pray, protect me ("maam-ava").

Sakale Guru Guhakarane Sadaa Shivaanta: Karane Akachata-tapaadi Varne Akhandaika-Rasa Purne Meanings: (from www.sangeetham.com)

Brahma ("Kamala-asana") and other ("aadi") Gods worship ("poojita") Your Lotus ("Kamala") Feet ("pade"). You grant a variety ("bahu") of boons ("varade"). You are enshrined ("aalaya") in all your grandeur ("vaibhava") on the Kamalaya Tirtha and have bestowed incomparable glory on it (and the town of Tiruvarur). You are always auspicious ("shive") (alternatively-You are the consort of Lord Siva) and the ocean ("aarnave") of compassion ("karuna").

You are the Ruler ("naayike") of the universe ("Sakala Loka"). You are of the form of the melody ("rasike") in music ("san-Geeta") (You appreciate the aspirant who has reached a stage where the melody of the Heart comes out in the form known as Anahata shabdA, the perennial sound). You bestow ("pra-daayike") poetic ("suka") ability ("vitva") (Here, it may be noted that most of the ancient scriptures and sastras are in poetic form). You are the beautiful One ("Sundari") who causes ("gata") delusion ("maayike") but who are Yourself not deluded. You remove ("mukti-daana nipune") the worst sin ("vikalebara") of man, that of identifying himself with his body ("agha-harane"), thereby granting ("mukti-daana") vidEha mukti. You are the One from whom the Panchabhutas ("bhoota") beginning ("aadi") with Akasa ("viya"), emanate ("kirane"). The glory ("vinoda") of Your Holy Feet ("charane") that grants the Highest Bliss is marvelous and indescribable. You shine brilliantly in red ("arune"). You are the One who is the All ("sakale"), the One who manifests in all degrees of power from the lowest to the highest. You were instrumental in giving birth ("karane") to Lord Subrahmanya ("guruguha"). You are ("karane") the Heart ("antah") of Lord Siva ("sadaashiva"), therefore, verily, the Supreme Truth itself (You are the Fundamental Cause, the Supreme Truth that shines in the Heart Cave). You are the very embodiment ("varne") of the 50 letters ("a-ka-cha-ta-tapa-aadi") that form the root for all mantras. You are the One who is ever full ("purne") of that Boundless, Indivisible, Perennial ("akhanda-eka") Bliss ("rasa"). Oh, Mother of the universe, pray, protect me!

kamanIyAruNAm shukE: The Goddess dons the beautiful red garment. Red represents rajO guNA which is necessary for conducting the activities of the world. karavidhruta shukE: One who holds the parrot in her hand. The parrot represents the jIvA that is enmeshed in ignorance. The esoteric meaning is that, the Goddess creates the ignorance as well as frees the jIvA, the individual from ignorance. Hence, She symbolically holds the parrot in her hand. karunArNavE: Ocean of Compassion gata mAyikE: The Goddess causes the delusion and ignorance through Her Maya, yet, She Herself does not suffer from delusion, for She is the Supreme Self. vikaLEbara mukti: There are two kinds of mukti, jIvan mukti and vidEha mukti. A person who has realised the Self while in the body is a jIvan muktA. vidEha mukti is the transcendental state of Perfection obtained after a jIvan muktA leaves his body. But, for a jnAni, there is no difference between the two. Here, the esoteric meaning is that, the Goddess removes the ignorance of man who identifies himself with his body and thus suffers. She grants the boon of jnAnA and mOkshA that results in the destruction of the ego and the non-identification of the Self with the body.

agha haraNE: The One who

The Science of Pranyama!

OUR LIFE SPAN IS ONE BREATH - WE STARTED OUR LIFE WITH THE FIRST INHALATION CRYING LOUDLY & ONE DAY WE WILL FINALLY BREATHE OUT END OUR LIFE. OUR GAME OF LIFE DEPENDS ON HOW FARTHEST WE CAN PUSH THAT LAST EXHALATION? 

IT'S POSSIBLE BY ADOPTING DISCIPLINED BREATHING PRACTICE! 

How, one may ask?

All we need to do is to understand the importance of Pranayama, the process of disciplined, controlled and conscious breathing.

The word Pranayama is made of two syllables - Prana and Ayam - Breath when it is converted into oxygenated breath it is called Prana Vayu in the heart - from there this blood travels through the arteries to various parts of the body - the one going towards head is Udana Vayu, that travels towards lower extremities is called Apana Vayu, the one transverses around the thoracic region is called Samana Vayu thus the envelop of the oxygenated blood in every cell is called Vyana Vayu. All these, Pancha Maha Prana, together form the Vital Energy Sheath (Pranamaya Kosha).

The oxygenated blood (through internal respiration) removes toxin from every cell and becomes impure, the venous blood that after circulation reaches the heart, pumped into lungs and absorbs the oxygen from the breath, inhaled once again get purified as oxygenated blood, that is pumped back to the heart thereby completing the Circulation of the Circulatory System.

The Circulatory System not only removes toxin from the cells but also repairs the cells in turn repairs the tissues (the group of cells) - these healthy tissues make the organs healthy and these organs function efficiently and efficiently that the organs become healthy and make the person free from diseases, and ailments. 

Conscious deep breathing can give us about 6 to 8 percent oxygen, which 20% in nature. However, regular practice of Pranayama can give us 12% to 15% of Oxygen, thereby prevent all serious ailments.

There is a misconception about pranayama that Anulom - Vilom, Kapalbhati are pranayama. Anulom - Vilom, is breathing practice, called Nadi Shodhana - as this practice cleans the three major nadis - Pingala (Surya Nadi), Ida (Chandra Nadi) and the Sushumna Nadi that starts from Bhruguti (the point between eyebrows) and passes through spinal cord, when done along with Tr--Maha Bandha, it is called Nadi Shodhana Pranayama. 

The Kapalbhati is one of the Shath Kriya (the first component of Hatha Yoga for Cleaning Body organs) cleans the network 0f nervous system starts from naval (Solar Plexus) carrying the signals and make the flow of vital energy through the Nadis are smooth to brain cells uninterrupted, thereby, makes our face radiant. So, the practice is called Kapalbhati (Kapal means forehead and Bhati means radiating).

We must not mistake breathing practices as pranayama - unless we apply Tri-Maha-bandha (three major locks) it is just breathing practice not Pranayama. 

The three bandhas are Moola Bandha (contracting anus sphincter and hold it tight all through the pranayama), Moola Bandha tightens entire large intestine and stomach and pushes up the diaphragm from bottom. Breathing in is Poorak, slowly gradually take full breath filling lungs, next apply Jalandhar Bandha (bending head down closing the seven passages through the throat, then fixing firmly the chin at jugular notch) and finally apply Uddiyana Bandha (here we have to pull up the diaphragm and hold tight). By this process we put pressure on the lungs from all the sides, which is filled in with breath. During this period, the heart pumps the blood into lungs. e to this pressure on the lungs, pumped blood absorbs maximum amount of oxygen from the breath that contains 20% of oxygen.

If we notice the mechanism of pranayama - we will understand that the breath in the lungs is subjected to pressure from all the sides. When the pressure or temperature is increased the chemical action is also increased, thus blood could absorb maximum amount of oxygen, up to 12 to 15 percent of Oxygen, the presence of water vapour, inert gases and nitrogen along with Oxygen, by nature is combustible, becomes useful and gives life.

When we are angry, excited, or worried, either we forget to breathe or take shallow breath, that is rapid throat breath (kantha shwas) - breath doesn't reach lungs, and the impure blood pumped by heart would go back to heart without being cleaned, it is as good as allowing the same oil to circulate in the engine again and again till it is filled with all dirt - such impure blood with all toxins in circulation causes all sorts of ailment.

When we breathe consciously allowing breath to reach lungs and remain there for few seconds, then blood may be able to absorb about 5% to 8% of oxygen, by breathing practices blood can absorb up to 10% of oxygen and when we do pranayama applying tri-Maha-bandhas then we can absorb maximum amount of oxygen say up to 15% of oxygen.

The above one is the major benefit of practicing Pranayama.

Spiritually, Pranayama has a very important step in mastering the mind and enable us to get to state of meditation.

In the Ashtanga Yoga of Maharishi Patanjali, Pranayama is fourth and last Anga (Part) of Bahiranga (external) Yoga: the Yama the rules for society (Don'ts), next is the Niyama the rules (Dos) for every individual, next is Asana for tuning physical body, enhancing endurance that we can hold meditative posture for a long time and the fourth one is Pranayama besides giving body good amount of oxygenated blood, SOURCE FOR VITAL ENERGY, PRANA, the pranayama also helps in fixing mind at one point (concentration) and this happens, when we fix our mind on breath (the process is called PRANA DHARANA that is fix the mind on the breath, we may find it is easy to control mind.

Next Anga (limb) of Ashtanga Yoga is Pratyahara that connects Bahiranga Yoga to Antaranga Yoga.

Mind is connected to outer world through the senses, five input devices to mind that give all sorts of information to mind. The information received by mind trigger thoughts that cause emotions. Mind is thus subjected to fluctuations, modification, and restless.

Till, the input devices of mind are not closed down, the senses will be in contact with external world, we would not be able to direct mind towards inner consciousness, and the Soul. The process of closing down the senses and mind moves towards inner consciousness, is called Pratyahara.

Now we may fix the mind on an object, image of God or Om (ॐ) or on any sound, or chanting omkar very gently, the mind slowly gets into state of absolute peace. The breathing slows down, at times we may not breathe this is the Dharana (concentration). 

Slowly, Soul becomes one with Divine Source, in an absolute peace, in an emancipated state it is Dhyana (Meditation) inner consciousness silently feel the vibrations of NATURE, slowly assimilates with the Universal Soul. It is the state of Samadhi in state of salvation.

Om Tat Sat!

Dance Your Way To Health - 2014

With good wishes of the YVN family, Dance Therapy was started in the Annual Meet of 2007. Since then many students have helped to grow and develop Dance Therapy as an approach towards Holistic Health. I find, ‘Dance Therapy’ as the most powerful, interesting, sustaining, and energizing total  health package, which would be very easy for everyone to have Holistic Health.

Exercise can be fun too. Try adding dancing to your fitness routine.

Dancing can be magical and transforming. It can breathe new life into a tired soul; make a spirit soar; unleash locked-away creativity; unite generations and cultures; inspire new activities; kindle inner strength; trigger long-forgotten memories, and turn sadness into joy, all these, only when we dance.

On a more physical level, dancing can give us a great mind-body workout. Researchers have found that regular physical activity can help us to keep our body, brain, and psyche healthy as we age old. Exercise increases the level of brain chemicals that energies nerve cells to grow. And in dancing, we require to remember steps, moves, and sequences and that boosts brain power and improves memory.

According to Rita Beckford, M.D., a family doctor and spokesperson for the American Council on Exercise, published in New England Journal of Medicine found that ballroom dancing at least twice a week made people less likely to develop dementia. Research also has shown that some people with Alzheimer's disease are able to recall forgotten memories when they dance to music they used to know.

It could be any form of dance, it helps people of all ages in physical abilities and stay in shape. There's even chair dancing for people with physical limitations. An obese adult can burn about 150 calories doing 30 minutes of moderate social dancing.

AYUSH, of GOI,  Yoga is Dance Therapy aimed to work on cleansing and strengthening the Pancha Koshas. In Dance Therapy we have taken musical numbers for working on each of the Koshas.

Since everything on Earth including our Sthula Sharira is from SUN, we start with a prayer to Sun then, bring coordination between brain and body, next energized the body system by deriving maximum oxygen through Aerobic movements and finally relaxed and submit to Supreme Power - the NATURE.

1.   Surya Beeja Mantra with Namaskar

2.   Next warming up and Brain Exercise to activate our brain cells, practices to Cope with Stress

3. Work out for Annamaya and Pranamaya Koshas starting with Standing aerobic exercises then on floor aerobic exercises to derive maximum oxygen to body parts

4. Work on mind and intellect – Manomaya and Vijnanamaya Koshas to understand the final destiny for this body is ABODE of Paramatma – using Kabir’s song

5.   Finally, try to be in Anandamaya Kosha and get merged with GOD and Nature. 

 

Brief on Dance Therapy 

Sun is ORIGIN of ALL - Pray Sun God -

Suryanamaskar Position V

Warming & Stretching - Veera Bhadrasana

To activate the Brain Cells -
Here Massaging Brain Buttons!

Brain Exercise for Coordinated Movements

COPE with STRESS with Tongue Lock

COPE with STRESS with Simha Mudra
to Drain all Tension

COPE with STRESS with Eye Movements

STRESS relief Eyes connecting Brain Cells

After Cool Mind at One Place, now Workout. Through Aerobic Movements to Get Maximum Oxygen to clean cells, repair tissues, strengthen organs & making systems efficient.

   

        

Next on Floor for All body parts & Joints

Now on Mind, Intellect and GOD with Kabir's Song

and Blissful Music

             

Thanks to our Guruji Padma Shri Nimbalkar

for Blessing and Gracing the occasion 

Benefits Abound

Like any other slow, moderate, low-impact, weight-bearing activities, such as brisk walking, swimming, cycling or aerobics, dancing can help:

• strengthening the muscles without hurting your joints
• empower the nerves
• tone your entire body
• improve posture and balance, which can prevent falls
• increase endurance, stamina, and flexibility
• reduce stress and tension
• build confidence
• provide opportunities to express our mind, and
• ward off illnesses like diabetes, high blood pressure, heart disease, osteoporosis, and depression