Kaivalyadhama

Kaivalyadhama Yoga Institute: Where yoga tradition and science meet

Kaivalya Dham

Yamas and Niyamas-Quintessential in the path of yoga

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- By Neeru Parashar

The sharp rise in yoga’s popularity and demand in the modern world has come at a high cost.

While the ancient wisdom of yoga continues to exist due to its benefits, yoga’s rapid expansion into the lives of millions of people has also led to confusion and misinterpretation in the practice.

Let’s first comprehend the actual meaning of the word. “Yoga” is etymologically derived from the root “yujir,” which means union or yoking of ātman (individual consciousness) and paramātmā (universal consciousness). One more meaning mentioned by the authority of Sanskrit Grammarian, Panini and Patañjali yoga darshana is samādhi (yujir samādhau) – a state of mind with supreme valid knowledge where the vrittis (whirlpool of our countless thoughts) is at the attenuated state and the citta (mind) is in an unsullied condition.

Yoga is believed to be close to a 5,000-year-old practice, but its history goes back more than 10,000 years with its teachings transmitted by an uninterrupted chain of gurus to their disciples.

Many ancient texts like Vedas, Upanishads and the Bhagavad Gita have presented the yogic thoughts in their own unique ways. In Bhagavad Gita, the primary written text lauded as Yoga Shastra, Bhagwan Krishna removes Arjuna’s vishada or misery by teaching him yoga. Yoga is a way of living with awareness for all the crises human beings face in their day-to-day lives. He describes yoga as “yogaḥ karmasu kauśalam” – Yoga is skill in action, “samatvaḿ yoga ucyate ” – Yoga is equilibrium, “yoga-sthah kuru karmānni” – remaining in yoga do all the actions.

All the ancient texts have emphasized that “mind” is the cause of bondage and freedom, “mana eva manushyanam karanam bandha-mokshayoh.” This means that all our thoughts, emotions and actions backed by this ignorance lead to misery and bondage, but if we train our mind and concentrate our thoughts to a place of singular focus on an object or concept, it can lead to freedom. Even if the goal is not fully attained, the controlled mind can help a person lead a healthy and happier life.

Control of the mind can mean more than just a focus on āsana. One verse of the Yoga Vasistha says, “Even if one sits in the lotus pose (padma āsana) holding the hands in the prayer position, how can one attain samādhi if the mind is restless.”

Bringing the mind to a calm or controlled state by emphasizing discipline in life is an important component of yoga. With gradual disciplined practise, when the mind becomes free from all the negative thoughts/emotions like anger, passion, jealousy and hatred, yoga becomes a means to rise above one’s limitations.

Around 2,500 years ago, Patañjali systematically described the Ashtanga Yoga/eight-limbed path – yama, niyama, āsana, prānāyāma, pratyāhāra, dhāranā, dhyāna, samādhi – as one way to develop self-awareness (Sūtras 28 through 55 in Pada II), or the second chapter, of the Yoga Sūtras. This approach will lead the sincere aspirant to samādhi – a state of mind where there is supreme valid knowledge free from citta vrittis.

The first seven limbs are the means to achieve the final eighth limb, samādhi. In this process, the first two limbs –yamas and niyamas – hold a very important place. Yamas and niyamas describe the ways an aspirant can shape his/her mental attitudes or behavioural patterns to facilitate progress along the path to samādhi. According to Patañjali, every vikshepa (distraction) which causes a disturbance in the body and breath has its root in citta/mind (“dukha daurmanasyāngam ejayatva śvāsa praśvāsā viksepa saha bhuvaha” –  I:31). A refined knowledge of the yamas and niyamas is just as important as a refined knowledge of āsana, prānāyāma and bandhas, which are typically the focus of more advanced practices in western yoga.

The yamas are – ahimsā/non-violence, satyam (truthfulness), asteya (non-stealing), brahmacharya (control of sexual activities) and aparigraha (non-possessiveness). Among the yamas, non-violence is the basis of all other practices and is considered to be the highest dharma. Here, non-violence does not merely include the tendency to kill/harm somebody at the physical level, but also encompasses this tendency at all three levels of word, thought and action.

Due to such importance, even Hatha Yoga Pradipika, one of the major texts of hatha yoga, mentions ahimsā as one of the important aspects.

The niyamas are shaucha (purity of both mind and body), santosha (contentment), tapas (self-discipline), svādhyāya/mantra japa (chanting/studying of literature that would help in self-realization) and ishvara pranidhāna (surrender to God principle).

The last three niyamas – tapas, svādhyāya and ishvara pranidhāna – are included in the Kriyā Yoga (yoga of action) as one’s nitya karma (everyday ritual) to purify the mind. Ishvara pranidhāna or surrender/devotion to the will of God’s principle, one of the most important niyamas, is also mentioned in Bhagavad Gita, with Krishna emphasizing that all our actions should be performed as an offering to the lord. This would lead us to inculcate the niyama of santosha or contentment, ultimately leading us towards peace of mind with a feeling of gratitude towards the ishvara (God).

These yamas and niyamas can be compared to the roots of a tree which enables its growth and expansion. That is why they are called the Great Vows or mahā vratas by Patañjali. They have to be followed everywhere, at all times, irrespective of caste, colour, creed and nationality. The aim of these vratas (behaviour) are to progressively cultivate vairāgya (dispassion) and viveka (discrimination). They can be referred to as the dos and don’ts for a sādhaka (a spiritual aspirant) forming an ethical code of conduct.

Even for an average person, these psycho-physiological attitudes are important to lead a happy and healthy life since they are not merely philosophy, but a way of life which refines one’s relationship with society and oneself. In the beginning, they sound impossible and difficult, but when such behaviour is adopted through regular practice, it gradually makes new neural pathways in the brain which help the individual get rid of old behavioural patterns.

This trains the autonomic nervous system in such a way that any sensory inputs don’t affect the individual, thereby helping create new habits. This approach is very important, even if a person takes up yoga for therapeutic reasons.

Swami Kuvlayananda emphasized how correct psychological attitudes have a high significance in Yoga Therapy –

“one’s attitude towards things in general and towards one’s circumstances in life have an important bearing, direct or indirect, on the genesis of not only psychosomatic and chronic, metabolic or other disorders, but also the infectious ones” in his book, Yogic Therapy – Its basic principles and methods.” 

When the mind is free from the thoughts of worldly possessions and negative emotions, the mind becomes pure and can focus on its true nature.

Apart from Patanjali yoga darshana, these psychological attitudes have also been referred in āyurvēda as “sadavritta,” the moral, ethical, behavioural code of conduct to be followed by an individual to lead a healthy life. Some other texts like Yogayajnavalkya and Hatha yoga of Charandas include 10 yamas and 10 niyamas, some of them being compassion, sincerity, forgiveness, fortitude, moderation in diet, generosity, chanting of mantra, tapas and santosha.

One of the verses of Yoga Vashistha says: “Contentment is the supreme gain, satsanga is the best companion, the spirit of inquiry itself is the greatest wisdom and self-control is supreme happiness.”

Swami Kuvalayanada explained how “the conscious emotional conflicts can be tackled by yamas and niyamas and unconscious emotional conflict by āsana and prānāyāma.” An aspiring yogi practising yoga without incorporating yamas and niyamas in their daily life would only be able to get the physical benefits.

Yoga is a discipline not just for the human body, but human being as a whole. The best way for an aspirant to progress in yoga is to live these yamas and niyamas.

This Blog was first published in the “yoga bridge” by Yoga association of Alberta.

Meditation Some Reflections – Advanced Meditation

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When we read about or hear the word ‘meditation’, we normally think about the Buddha or Buddhist meditation – and visualise people, including the Buddha and Buddhist monks, in various meditative poses. This image or thought is not inaccurate. Buddhism is built upon a strong practice and tradition of meditation, with images of the Buddha and his disciples meditating sculpted, etched, painted, printed, photographed, etc. on myriad surfaces.

However, if we dive deeper, we shall find that the word ‘meditation’, etymologically, has French and Latin origins, and has nothing at all to do with the Buddha, Buddhism or the practice of meditation – all of which originated from India thousands of years ago. In fact, the practice of meditation has its origins in the Sanskrit word ‘dhyana’ and in the teachings from the Vedas from ancient India going back approximately 3,500 years.

Dhyana stands for focus and is associated with Goddess Saraswati in India who is a metaphor for learning, knowledge, wisdom, art, poetry and music. What dhyana helps us achieve is an uninterrupted train of thought that leads to a heightened awareness of our inner Self where, according to Hinduism, our divinity lies. Dhyana, therefore, is a process of searching for our Self within. It turns our attention inward in Self-discovery.

Vedic teachings hold that, since the universal divine Self dwells within the heart, the way to experience and recognize divinity is to turn one’s attention inward in a process of contemplative meditation.”

– William Mahony, ‘The Artful Universe: An Introduction to the Vedic Religious Imagination’ [Source: Wikipedia]

Dhyana is an integral part of yoga – the ancient Indian discipline which unites the body, mind and spirit to achieve union with God (or the divine Self) through a philosophy and a set of practices and techniques for living a pure life leading to enlightenment. It could, perhaps, be said that dhyana and yoga together help to raise levels of awareness of body, mind and spirit, and bring harmony within the human consciousness in an attempt to align it with the far-more profound divine consciousness.

This is, of course, a simplistic explanation. There is a great deal more to these words and concepts than what is said here. But, it should come as no surprise that the words dhyana and yoga are closely connected to concepts and practices related to spiritual living. Their purpose is to help us find answers to the question ‘who we are’ by going deep into our hearts.

In essence, dhyana or meditation is meant to fuel change within us and transform our lives. But the process can be long and arduous. Attaining enlightenment through meditation as the Buddha did close to 2,500 years ago may be our goal but, historically speaking, not many have achieved this. Some have found peace and harmony in their lives through the practice of meditation, bringing them happiness from self-discovery and a sense of satisfaction. And countless others have been able to resolve personal problems connected to their bodies, minds and spirit.

Finding Harmony Through Sound Healing Therapy

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Whether we are aware of it or not, our mind and body are seldom in harmony. Thoughts and activities keep us busy – and restless. Worries of what might happen, or what has happened in the past and which still remains unresolved, create stress, often leading to physical ailments. Existing ailments, too, lead to stress, overwhelming our body, mind and spirit. It’s a burden none of us really wish to carry for long. But, wishing it away doesn’t work either.

Among therapies which address this problem, there is one which is somewhat unique in practice but has been known to work for centuries, relieving people of their pain. Simply put, it’s healing through sound and involves attuning our mind and body to the vibrations of soothing sounds until our mind, body and spirit reach a moment of harmony. It’s non-invasive, so there’s absolutely nothing to fear. On the contrary, it’s passive, although it requires our participation.

Healing through sound therapy is based on the concept of aligning the vibrations of our mind and body until they resonate in rhythm, weaning away the distortions or negative vibrations which cause disharmony within us. As the therapy progresses, the sounds (i.e. the sound frequencies) the facilitator of the therapy generates in the room using gongs and bowls help align the vibrations in our mind and body, guiding us into a state of relaxation or relaxed consciousness.

For sound therapy to be effective, our mind and body need to be prepared to receive the therapy. This attuning of the mind and body is achieved through breathing and yogic practices. The body is physically relaxed by laying down and slowing down (i.e. regulating) our breaths, focusing on our breath to quieten our mind and trying to reach a meditative state. In doing so, our mind and body become both open to receiving the sounds and aware of the sounds entering our consciousness.

Thus, we create a mind-body state within us which allows the sounds to gently enter and influence the vibrations in our mind and body until, together, they resonate in harmony. Throughout this entire session, we remain aware of what is happening. In fact, the key to the success of healing through sound rests entirely on our ability to remain aware of the mind-body meditative state we are in – watching, feeling and absorbing the rhythms of the sounds doing their work.

With heightened awareness, we can actually sense the sounds connecting with our areas of pain and discomfort, gently reducing or removing their severity. This helps in softening our earlier pre-therapy relationships we had with the pain and discomfort, and allowing the energy in the mind and body to flow freely. Sound therapy, therefore, improves the state of our whole being, creating positive energy and bringing in harmony where we had once felt distressed.

Sound therapy is found to be effective in resolving physical pain and discomfort, stress, anxiety, sleep disorders, depression, and many other illnesses, making our lives new again.

Tapping your Nada- Heal yourself with Nada vibronics

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A slight twist in destiny led musician Shruti Nada Poddar to take her knowledge of nada vibronics to the next level. In the year 1992, Shruti had to undergo a surgery and in her period of recuperation, she utilized her understanding of nada vibronics on herself. Hence, it did not come as a surprise to her when her recovery period did not last for a long time. She was back on her toes in no time. Today Shruti is an internationally recognized nada vibronics healer.
 
Over the time Shruti has developed her own system of healing through nada vibronics which includes, sonic, physical, mudra, visualization and other techniques. Part of the system is based on the principle of Nada Anusandhan and Swara Yoga. Nada Anusandhan means further inquiry of the normal sound that emanates out of a raga, shloka, mantra etc. It means to travel beyond the nada and finding the ultimate supreme sound. Great spiritual leader Adi Shankaracharya has accorded Nada Anusandhana as one of the most marvelous of laya techniques.
 
However, in particular, it is Shruti’s detailed and enriching study of the science of the beeja mantras from various yogic traditions such as hatha yoga and sri vidya that form the essence of her own unique healing system.
 
Shruti has very diligently accumulated and recorded the effects of nada vibronics on the human body and mind. ” ‘Nada vibronics’ is a vibration healing apparatus used to maintain good health and cure autoimmune conditions” she reveals. Her healing sound ecosystems are widely consumed not only by individuals but also by the medical, educational and research faculties all over the world. She has been conducting clinical studies on the effects of beeja aksharas on children with asthma and other lung disorders and has joined hands with medical and scientific institutions for research on the same.
 
Music was always her passion. But, as a practitioner of the art form, she had an innate desire to go beyond the existing knowledge. “Nada is widely misunderstood as only sound. In fact, it is going beyond the sound. With God’s grace, I have been able to heal many individuals,” she claims.
 
“Our whole body is nada,” explains Shruti. And to evoke the nada in and around our body takes a lot of sadhana, she reveals. Through her workshop, she intends to open a doorway towards wellness for her participants. Shruti uses an amalgamation of her learnings of raga, mudras, japas and textual reading to enable the practitioner to travel across all the steps of the healing methodology smoothly. “It is something to be experienced,” she confirms.  Although nada vibronics is a highly personalized occurrence, it is Shruti’s unfailing research and perseverance in formulating the program that ensures one comes out enriched at its end.
 
It is for the first time that Shruti is all set to introduce her therapy at Kaivalyadhama. Her workshop ensures her belief of derivation of self- experience, rather than just claiming the authenticity of her healing technique.

Workshop – Insights into Indian Philosophy and Psychology with special reference to Samkhya and Yoga

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Come June and seekers are in for a treat on Indian Philosophy. Dr. N Ganesh Rao, veteran yoga expert will conduct an exclusive workshop on Indian Philosophy and Psychology at the Kaivalyadhama, Lonavala . The one week workshop will delve deeper into two significant philosophies which have intrigued yoga enthusiasts time and again i.e Samkhya and Yogadarshan. Here is telling you why you must attend this unique workshop.

The proposed Workshop intends to cater to two groups of people:

  1. Yoga Students, Teachers and Enthusiasts.

With the rising popularity of Yoga, more and more people are taking to the practice of Yoga for reasons of health, healing and happiness. Most of them are not from the field of philosophy. Yoga being a philosophy, without understanding the philosophical foundations of Yoga, practice of Yoga is very superficial and impoverished. Genuine enthusiasts, students and teachers who wish to go deeper into the field of Yoga, find it daunting and time-consuming, beyond themselves, to understand the roots and contents of Yogic philosophy on their own. Yoga Philosophy or Yoga darsana is one of the six astika darsanas, accepting the authority of Vedas. The metaphysical foundations of Yoga are steeped in Samkhya darsana, another one of the six astika darsanas. Understanding these two darsanas is a must to add quality and authenticity to one’s practices of Yoga. Incidentally, Yoga and Samkhya together represent total Psychology – a complete study of human mind and its functioning – psychology par excellence.

  1. People belonging to various walks of life, professionals and lay persons, hold tremendous fascination for Indian philosophy. Their curiosity is always aroused whenever a mention is made of Indian philosophy and are actually craving to understand Indian philosophy but do not know how to cater to their interest given the immensity and complexity of Indian Philosophy. Where to begin and how to begin studying Indian Philosophy? This question seems like a barrier, which cannot be surpassed. The workshop is ideally suited for such individuals because it will provide a bird’s eye view of the entire Indian Philosophy with special insights into Yoga and Samkhya philosophies. Also, several other related topics (Mantra and its significance, AUM and Gayatri, their significance and chanting, Indian Culture & its Salient Features, etc.) will be philosophically discussed.

Further, the Workshop also provides an opportunity of every day practicing Yoga in the ‘Classical’ manner along with the unique relaxation and rejuvenation technique of Yoga Nidra.

All in all, the workshop will be an actual experience of satsang in a calm, peaceful and conducive ashrama-like environment.

Yoga Therapy To Reduce Stress

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In his book, ‘Hathayoga Pradipika’, Swami Svatmarama in Chapter II describes-

Cale vaate calam cittam niscale niscalam bhavet
Yogi sthanutvamapnoti tato vayum nirodhayet

The shloka narrates the significance of one of the subtle aspects of the human body, the breath (even subtle being is prana).  The meaning of the shloka goes as- “So long as breathing goes on the mind remains unsteady; when (it) stops, (the mind) becomes still and the Yogi attains complete motionlessness.  Hence, one should restrain one’s breath.” Ancient yogis had long ago discovered the power of breath control and its relation to the human mind. In fact, they have attributed the cause of the disease to disproportionate/ uneven breath.  Therefore, arresting (read slowing down) the medium of the vital force is one of the foremost steps to start treating a disease- A reason why India’s most premium yoga institute, the Kaivalyadhama, has invented the ‘Slow Breathing Technique’ module for treating patients of lifestyle induced disease and disorders. SBT is a mix of different ways of breathing and chanting, and brings substantial relief to patients in a matter of 30 minutes!

The founder of the 90 years old Kaivalyadhama Yoga Research and Training Institute, Swami Kuvalyananda realized the worthiness of introducing poorva or pre pranayama practices, also known as SBT, much much before. So much so that largely every patient who zeroes down on Kdham for an alternative therapy treatment gets introduced to the practice of SBT.  Dr Sharad Bhalekar, Resident Medical Officer (RMO), Health Centre, Kdham, reveals patients who choose integrated holistic therapy at packages at Kdham are often distressed lot. “And SBTs are an instantaneous remedy to cool down the Parasympathetic nervous system,” he explains.  Research, he says, shows that the practice of SBT significantly lowers blood pressure in patients with hypertension, and soothes stress hormones such as adrenalin and cortisol. In patients with insomnia, SBT helps maintains serotonin and melatonin levels. “If practiced regularly, patients can wean off their sleep inducing medication, claims Dr Bhalekar.

The SBT is a notch down than the advance practice of Pranayama, as the former does not involve retention of breath or kumbhaka.  Hence, it is one of the safest practices and even applicable to heart patients. “The primary aim of SBTs is relaxation. And relaxation is one of the vital aspects of Yoga Therapy,” narrates Dr Bhalekar.

The SBT comprises of:

1 AUM chanting

2 Bhramari Pranayama

3 Slow and deep inhalation and exhalation

4 Simple Anulom Vilom.

Of course, all the above techniques, which are a boon for patients with psychosomatic disorders, have their time and method to perform in a manner prescribed by the yogic texts. In some patients, SBT needs customization.   

Kriya Yoga Medium Value Education

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With the value system in our society shrinking rapidly, policy makers are now striving hard to sow its seeds in the minds of the children at a nascent stage. The UNESCO describes values as- “Values are generally long-term standards or principles that are used to judge the worth of an idea or action. They provide the criteria by which we decide whether something is good or bad, right or wrong.” Going by the definition, there is no doubt that our society and education system is struggling to establish or revive human values for the betterment of the populace and ultimately the country and the world. Value education is necessarily turning out to be a part of school curriculum as one of the many subjects. However, a deeper understanding of the ancient yogic texts teaches one that yoga and value education are interlinked. In this context, besides Ashtanga, which prescribes the 8 limbs of practice for one’s liberation, and certain Hatha yogic practices, both, ‘asanas’ and ‘shuddhikriyas’, for self- purification, Kriya yoga, its three components being, ‘Tapas’, ‘Svadhyaya’ and ‘Ishvarpranidhana, is being looked upon as a path to develop the much- needed value system in an individual. While establishing oneself in Ashtanga yoga is the preliminary aim of a yoga practitioner, the key to it also lies in the practice of Kriya yoga. The earlier its inculcation, the better result it is bound to fetch.

Hence, for policymakers in education, it becomes of utmost relevance to introduce the principles of yoga, especially Kriya yoga in the curriculum if they have to imbibe values in students. Largely, value education strives to thrive values such as respect towards democracy, social justice, social cohesion, national integration, patriotism, building scientific temperament, respect for cultural heritage, gender equality, protection of the environment, secularism etc in students. All of these and much more values further boil down to basic values of truth, righteousness, peace, love, and non- violence which are easily achievable through the practice of yoga in general and kriya yoga in specific.

The chapter 2 of Patanjali Yoga Sutras defines Kriya yoga as “Tapahsvadhyayaesvarapranidhanani kriyayogah!”.  Tapa or Tapas means austerity, ‘Svadhyaya’ indicates self- study and ‘Ishvarpranidhana’ refers to surrender to the Supreme. In the context of yoga and value education, ‘Tapas’ would mean putting in more efforts to burn the laziness of the physical body and the laxity of the mind. Similarly, ‘Svadhyaya’ would involve self- study or reflection of own actions, learnings at the school, surroundings etc. The practice of ‘Svadhyaya’ will not only inculcate self- discipline but also provide discriminative powers to the learner. By practicing ‘Ishvar pranidhana’, students will develop the attitude of surrendering to elders and humbleness, a necessity today. Furthermore, they will develop acceptance and absorption towards knowledge and goodness. As a wholesome process, the practice of kriya yoga must unquestionably lead to establishing the prescribed values, laid down by different education policy- making and governing bodies.

Therefore, to resolve the crisis in value education, the inclusion of kriya yoga could go a long way in bringing in the much necessary change. 

Going Beyond Cancer

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In just few days time 33-year-old Bhoomika is all set to receive her certification in yoga from the prestigious Kaivalyadhama Yoga Research and Training Institute at Lonavala. For a woman diagnosed with triple negative breast cancer just a few years ago, this is indeed a big achievement.  As she dwells upon her journey, she thanks herself to have taken the decision to opt for ‘Beyond Cancer: Healing the Whole Being’, a unique cancer rejuvenation programme at Kdham. The programme helps assist cancer patients/survivors to reconcile with the disease and tackle with its life-long effects, both physical and mental, as well as emotional.

As human beings we have limited vision. We are used to view, visualize and analyse what is within our periphery. Not many attempt to look beyond it, but one such person to do so is Lee, who is in charge of the ‘Beyond Cancer’ project at Kaivalyadhama Ashram. A senior yoga therapist, Majewski’s own fight with the monster disease propelled her to design a programme that attempts to empower cancer patients rather than make them helpless.

Lee has been through all of it – the trauma of learning she had cancer, undergoing traditional treatments, post-treatment laceration, and mental lethargy. “Had it not been for yoga, I would have not made it to this stage,” she narrates with a wide smile. It was Lee’s exposure to yoga at a Trinidad-based yoga ashram just before her cancer diagnosis to which she attributes her new- found courage.

The project is close to Lee’s heart. She has a hands-on experience of applying yoga to cure her. Moreover, she knows she has researched and derived the best of yoga and other alternative healing techniques.  ‘Beyond Cancer…’ sets in where the patient wants to give up, feels Lee. It is a boon for patients who are waging a war with the side effects of chemotherapy and radiation in cancer treatment.  Lee laments that often patients are left in a lurch by the end of their medical treatment. “Typically, this is the time when they need support to gather themselves, learn to relive…”, she says. Lee’s sensitivity towards this bitter truth made her realize that there is a great divide in the healthcare system. But, the solution to this she found at Kaivalyadhama, where she herself attended a yoga retreat.  She swung into action and decided upon a programme for cancer patients based on yogic principles. “And thus, the ‘Beyond cancer’ programme happened. “It is a programme which encourages patients at their lowest point in life – at the end of the treatment”, she explains. 

The very foundation of the programme lies in using all yogic tools optimally. Without limiting the schedule to just ‘asanas’ or only the practice of meditation, it is an exhaustive, well-researched package to ensure that the patient is re-established and rehabilitated both within himself, as well as his surroundings! From asanas and Pranayama, to meditation and chanting, from mudras and bandhas to Yoga Nidra are all integrally used to extricate patients from the hazards of the side effects of the treatment. “The idea is to work on all the aspects of the human being – body, emotions, energy, and mind,” elaborates Lee.

Ask Lee if such programmes lose velocity overtime and she warns of the mumbo-jumboism prevalent in their promotion. She informs that it is only recently that the International Association of Yoga Therapist (IAYT) has standardised training of yoga therapists. Moreover, even if a patient does find a certified therapist, Lee stresses the need for his/her own personal practice or sadhana. “A good healer should be a good practitioner. That’s a pre requirement,” she points out. Hence, she recommends renowned institutes with professional therapists to ameliorate the side effects of treatment for maximum benefits.

The Programme:

There is a place for everyone here. Cancer patients in all stages can participate. Only eight participants are allowed at a time and a highly individualistic approach is adopted.  All participants are expected to complete the 21 days residential retreat. Necessary arrangements during an emergency are already in place.

First week:  The first week is a ‘settling-down’ week for most of the patients. Some crisis in patients is seen, but it is between the first and beginning of the second week when practices which work like a suction pump and force out their innermost emotions, fears and anxieties are introduced. 

Second week:  By the second week there develops a fair amount of bonding amongst the participants. The realisation that they are not alone in the battle against cancer sets in. Intense spiritual initiations see the weak mind and many times the body too progress to higher endurable levels. The camaraderie opens up avenues for true healing.   

Third week: This week is important to patients. It is here they realise that they are the sole torchbearers of their health and overcome the sense of hopelessness. Their energy levels witness a definite increase, too, and their motivation levels are refreshed.

As Bhoomika now readies to assist Lee, says, “I am glad I took up the challenge of attending this programme. I have now found a mission in life.” All her inhibitions before joining the course have now vanished and she feels empowered enough to assist a Beyond Cancer session. “Isn’t this proof enough that the programme really works?” she asks as she signs off.

Daily diary at ‘Beyond Cancer’

  • 1 hour of gentle asanas
  • 1 hour pranayama (breath management techniques)
  • 1 hour meditation
  • 1 hour Yoga Nidra (deep relaxation)
  • 30 minutes of chanting
  • 1.5 hours of lecture or group work
  • 30 minutes of yogic counselling upon request

Mastering the Vital Force

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Kaivalyadhama Ashram launches three year TTC in Pranayama

Yathā siṃho ghajo vyāghro bhavedvaśyaḥ śanaiḥ śanaiḥ |
tathaiva sevito vāyuranyathā hanti sādhakam || 15 ||

Just as lions, elephants and tigers are controlled by and by, so the breath is controlled by slow degrees, otherwise (i.e., by being hasty or using too much force) it kills the practitioner himself.

This shloka no 15 of chapter II of the Hatha yoga Pradipika elucidates precisely the power of Pranayama- the 4th limb of ‘Asthanga Yoga’. However, in recent times the promulgation of Asana practices solely has become a fad. This uncanny trend has side lined the much more vital limb of ‘Ashtanga Yoga’ ie Pranayama. For Yoga is just not Asanas but much more. If the practitioner happens to be really genuine and is aiming to achieve the ultimate goal in his yogic quest, then the proficiency in one of the ultra- fine ‘angas’ of Yoga i e is Pranayama becomes inevitable for him/her.

There still exist yoga institutes who swear by the traditional system and are increasingly spreading awareness about the need to promote Pranayama at par with Asana practice. One such institute is Kaivalyadham Ashram, Lonavala, India. A pioneer in yoga related research, Kdham has set the ball rolling for one of its kind Teachers Training Course (TTC) in Pranayama recently.

The duration of the course is 3 years and it aims to create exclusive teachers in Pranayama. The course planners are in no hurry and a step by step methodology to produce proficient teachers has been created. Upon the successful completion of phase 1, the student is allowed to teach Pranayama without retention of the breath. At the next level, the student becomes eligible to teach Pranayama in 1:1:2 ratio. He progresses to teaching 1:2:2 ratio in third year or final phase of his TTC. The student will be taught Ayurvedic pulse reading and its application in Pranayamic practices. In between, they have to attend a minimum of 7 days duration training programmes at the campus in Lonavala. Upon their return, they are accorded sufficient theory and practical homework which is monitored from time to time.

“We increasingly felt the need to organise and standardize a teacher’s training module in Pranayama. Hence, an exclusive TTC in it”, explains Sudhir Tiwari, Director, Kdham International about the launch of a Teacher’s Training course in Pranayama. The fact that the TTC is spread over three years itself spells the seriousness and significance Kdham has accorded to the ‘anga’. Pranayama is now taking centre stage. Especially in the west where stress levels are ever high the subtle practice in its right form is the need of hour, Sudhirji elaborates. Himself an accomplished teacher in Pranayama, he beautifully describes Pranayama as “a pause in process”. He, however expresses concern over the haphazard manner in which this ‘pausing’ is taught to students today. The TTC strives to explore even the slightest of technicality of a practice based on not less than 10 yogic texts, besides the ‘Hath Yoga Pradipika’ and ‘Gherand Samhita’.

Students (who are teachers for a minimum of 5 years) of 20 nations are part of the first ever Pranayama TTC which kicked off late December in the year 2016. And, the course is up for grabs already, although Kdham has laid down strict norms for its intake.

“I grossly underestimated the practice of Pranayama. For me, it has now taken a lead over Asana ‘anga’ which lays more focus on the body”, says Ursula, a TTC student from Germany. Until recently, Ursula says she was unaware of the profoundness of Pranayama. “Now, I want to practice it more and more”, she reveals.

Antti Aleikinheimomoh has been a teacher of yoga for 10 years. However, as a true seeker, he could not move on to the next level in Yoga! “Pranayama was the missing link for me to progress towards Dharana and Dhyana”, he confesses. He is now excited to promote Pranayama among his students back in Finland.

Mika, a yoga teacher from Japan says specialized teachers in Pranayama are a much needed asset. Japan has one of the highest suicide rates in the world. She attributes the reasons for them to inflated egos in people, lack of family support and undue importance to body work than mind work. On the contrary, Pranayama transforms ego and mind. “Hence, the Japanese need Pranayama more than anyone”, she thinks.

Yoga For Special Children

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Kaivalyadhama is striving to bring qualitative change in the lives of intellectually disabled children

There was a time when Vasudha (name changed), mother of Atharva (name changed) and his teacher’s struggled to make him sit in one place for more than 5 minutes. Today, Atharva calmly sits in one place for good 10 minutes!

Asmita (another special child) would often turn out to be so violent, her parents had to tie her up to control her. Uneducated themselves they had no choice but to do so. However, lately, Asmita has turned calmer and her bouts of violence are minimal, observe her parents.

Atharva and Asmita study at ‘Samvad’, a school for special children in Lonavala. Both were part of a five month old (December 2014- April 2015) exploratory project organised by the Kaivalyadham (Kdham) Yoga Research and Training Institute, Lonavala. The project was aimed at studying the impact of exposure to yoga on five special children.

“The results of the study have been delightful and encouraging,” quips Dr Praseeda Menon, Research Officer, Scientific Research Department (Psychology section), Kaivalyadham. “What better testimony than their caregivers certifying the change?” she further asks.

The Kdham team selected 5 children in the age group 7 years -17 years of age group. The group showed mild moderate intellectual disability levels. The children were administered psychological tests twice-One before the study and one after it. And remarkable improvement in the children’s ability to listen and follow instructions, hold postures during asana practices, betterment in neuro motor skills was recorded. “If in just 5 months we could achieve such positive results, we can help them do much better if we run the programme on a regular basis,” feels Dr Menon.

The curriculum Kdham had to adhere to for training the special children had to be carefully designed. “It had to be moderate and precise”, explains Dr Meena Ramanathan, who specializes in training intellectually disabled children in yoga. Dr Meena Ramanathan who works with Pondicherry based Centre for Yoga Therapy, Education and Research (CYTER) was especially roped in for the project.

The children were exposed to Yoga training five days a week. Initially, the yogic training began with simple asana practices and ‘Omkaar’ chanting. Over a period of two months it advanced to teaching children dynamic asana practices, surayanamskars and Pranayama such as Bhramari. The study was a learning experience all the way for Kdham’s research team and its teachers. It was during the study, Dr Menon and team realised the need to some ‘fun element’ to their teaching. “In order to make it more absorbable for the children we decided to further experiment”, narrates Dr Menon.

Thus, evolved the concept Of ‘Yog Mela’, wherein intellectually challenged kids were exhibited yoga for two days in a fun filled way at the Kdham campus. Tasks which enhanced their neuro motor skills were eventually added. Children were asked to make laddoos, grate carrots, plant trees etc. “Such activities led to children overcoming their normal abilities and developing better discrimination power. To put it in yogic terms, it was practicing ‘Dharana’ for them,” explains Dr Meena Ramanathan of CYTER. Omkaar chanting assisted in relieving suppressed feelings in them. “Omkaar Sadhana facilitated the expression of deeper, suppressed emotions in a great manner. This helped children to further open up,” observes Ramanathan.

Very few precedents as far as application of yoga for special children is concerned have been so far set. Be it in India or elsewhere around the globe. That is just the reason why Kdham wants to take the study to a wider audience in terms of its application. It is now in quest of like-minded people, institutions, social scientists and funding agencies who can join hands with it. “Such associations will help it explore and establish the efficacy of yoga in intellectually challenged children” feels Dr Subodh Tiwari, CEO, Kaivalyadham.  Yoga can make a qualitative difference to the lives of not only the special children but also their parents, he assures.

To sum it all up in the words of a Yoga teacher deeply involved in the project-“You cannot order a tree or a plant to grow in a particular manner. All you can do is provide favourable conditions for its growth. We will be doing just that”….