Bhadrasana

The name Baddha Konasana is relatively recent, but the pose is medieval, as the meditation seat Bhadrasana (from भद्रा Bhadra, “throne”[6]) is described in the 15th century Hatha Yoga Pradipika.

Bhadrasana painting

Bhadrasana denoting ‘auspiciousness’ is a posture that brings the Muladhara or Root Chakra to life. This asana is performed in a seated position and can be held for extended periods of time as it is fairly comfortable. The defining characteristic of the pose is a thorough lengthening of the spine and how it allows the shoulders to drop down in a relaxed manner.

Read more at https://www.rohitghai.com/bhadrasana/ 

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Vrikshasana

One of the most recognizable yoga asanas, Vrikshasana has been identified in Indian relics dating back to the seventh century. 

In ancient times, wandering holy men called sadhus would meditate in this posture for long periods of time as a practice of self-discipline.

Vrikshasana picture

In some traditions, the pose is called Bhagirathasana, to honor a great yogi king from India who—legend says—stood on one leg for a long time to appease the Hindu god Shiva and to be allowed to bring the sacred river Ganges from heaven to earth. “This posture represents the intense penance of Bhagiratha,” says Kausthub Desikachar, son and student of the yoga master T.K.V. Desikachar and chief executive of the Krishnamacharya Yoga Madiram in Chennai, India. “It’s supposed to motivate us to work toward our goal even if there are many obstacles in the way.” That doesn’t mean you have to stand on one leg for years. “The point is to make a dedicated effort to one’s practice,” he says. “It makes us strong, it enhances our willpower, and we achieve amazing benefits.”

Read more at https://www.rohitghai.com/vrikshasana/ 

 

Tadasana

Tadasana, ‘mountain pose’. B.K.S. Iyengar, the renowned guru of yoga, said, “Once we can master ‘tadasana’ then all the other poses come.”

In tadasana one begins the journey from the outer body… inwards. The basic standing pose tadasana awakens the practitioner to the body – the outermost sheath – the ‘annamaya’ kosha.

Standing in tadasana the student becomes aware of his/her body and limbs. He/she starts to observe the life underneath the skin – the breath, the mind, and thus begins to awaken to the interconnectedness of his/her internal universe.

Read more at https://www.rohitghai.com/tadasana/ 

BKS Tadasana

Nadi Shodhana Pranayama

Shodhana means cleaning or purification, and Pranayama is a breathing technique.

Nadis are subtle energy channels in the human body that can get blocked due to various reasons. The Nadi Shodhana pranayama is a breathing technique that helps clear these blocked energy channels, thus calming the mind.

Nadi Shodhana

This technique is also known as Anulom Vilom pranayama.

Read more at https://www.rohitghai.com/nadi-shodhana/

 

and…YOGA

Dhyana Yoga

The International Yoga Day is celebrated worldwide on 21st June.

I will be posting a series of asanas to help get you started! The first of the series is Dhyana – also called meditation. An integral part of the Ashtanga Yoga ( 8 steps) of Patanjali, Dhyana brings a calmness to the mind, and helps one look inward, seeking the Atman, or Self. Try this for at least 10 minutes each day to begin with.

Preferable before sunrise, but if you can’t wake so early, anytime on an empty stomach is fine.

Read more at

https://www.rohitghai.com

 

Panchagni Vidya

Tat Tvam Asi
PANCHAGNI VIDYA, the Theory of the Five Fires, is central to the understanding of the laws of the Universe.
The CHHANDOGYA UPANISHAD lays down a unique template which maps out each activity in the Universe through the prism of chants.  The term CHHANDOGYA  is etymologically derived from CHHANDA (poetic metre).  Even as it presents a five-to-seven fold chant structure, through which all human and natural phenomena are seen, the CHHANDOGYA, at another level, goes deep into the metaphysical dimension of the empirical world.
The doctrine of PANCHAGNI through the story of Svetaketu, the highly learned and educated son of Sage Uddalaka, who, in the course of his travels, turns up at the court of king Pravahana Jaivali.  Having welcomed the learned young man, the King poses some questions to Svetaketu to comprehend how much the young man has learned.
chandogya-upanishad-hridaya
His first question, “Do you know where mortals go to after death ?” perplexes Svetaketu, who is at a loss for words. The second question, “Do you know from where people come when they are reborn ?” confuses Svetaketu.  The third and fourth question, “Are you aware of the two paths through which the soul ascends ?” and “What is the reason this world is able to contain so many people yet not overflow ?” further stumps the young scholar.
The last question, “Are you aware of the Five oblations that are offered, and how the fifth as water / liquid becomes a human ?” leaves Svetaketu at his wit’s end.  He realises that there are fundamental principles of which he is unaware.  So he turns to his father, but he too has no insight into such matters.  His father turns to the King for answers.
yajna-painting
The King initiates Sage Uddalaka into the principal of the Five Fires, in which the COSMOS / SKY is in itself metaphorically seen as a great altar, into which the fuel of the burning sun is offered, from which rises the moon.  The Upanishad lays down this as the first Fire stating that all existence follows this cycle of fire.  The next altar is of CLOUDS, where the fuel is the air from which arises rain.
The third altar is EARTH, where the fuel is time, from which arises food.  The fourth altar is MAN, where the fuel is food, from which arises semen (seed).  The fifth and last altar is WOMAN, to who the seed is offered as oblation, and from whence arises the foetus.
The CHHANDOGYA views Creation at all levels as a sort of YAJNA (sacrifice), where every activity is interconnected.  The birth of a child is not just a simple outcome between man and woman.  The CHHANDOGYA states that the child is conceived from every cell of the universe, and this prompts us to look beyond the obvious, to delve deep into the
fundamentals of whatever we see, hear or touch.
Atman
TAT TVAM ASI is the grand chant of the CHHANDOGYA, the MAHAVAKYA that each of us COMES FROM and ARE that Self, the ATMAN, nothing less.  ———
————-Pranav Khullar.

What should we ask God for?

When people are able to connect to the Divine and to benefit from Divine Grace in their endeavours, the mind gets perplexed as to what it should ask for.

bhagwan-sri-krishna

In the Bhagawad Gita, Lord Krishna says that devotees worship him for different reasons-some people only want worldly possessions, power or relief from illness.  There are others who want to understand the mystery of the Cosmos.  And finally there are those who remember the Divine out of sheer affection.  Lord Krishna states further that He loves all devotees and fulfils their wishes in different ways, but the ones who pray to Him just for the sake of love are closest to His heart.
sri-rama
In the Ramayana, when Kevat ferried Lord Rama across the Ganga, He offered Kevat a precious ring in return for his service.  But Kevat was enlightened and knew that there was something far more precious that Lord Rama could bestow upon him.  So he prayed that in return for his service, he may be freed from the cycle of birth and death and be granted eternal devotion.  An overwhelmed Lord Rama accepted Kevat’s request.
According to Sri Aurobindo, the only way to this realisation is through self-unification and evolution.  Sri Aurobindo saw the self as consisting of the physical or body, the vital or emotions, the mental or reason and cognition and the psychic or the dynamic representation of Atman.
aurobindo-ghosh
Often the voices of the physical, vital and reason are so dominant that they bind us in a false identity and we often express ourselves through this falsehood.  The psychic voice is a very faint one, but when we neglect it, it gives us a sense of unease.  We should let our physic see all our parts, movements, thoughts, emotions, desires and will and then accept only that which takes us close to the Divine.
—– Pulkit Sharma.