Chair Yoga - Uttanasana

This is a powerful stretch for the entire backside of your body. The chair may be utilized to soften the stance and make it last longer. 

Below are three such versions, each with its own distinct impact. The fourth version shows how to use the chair to improve the stretch. 

Variation 1: 

Resting the head on the seat 

Placing the forehead or crown of the head on the seat allows the brain and eyes to rest deeply. 

Shoulder girdle on the seat (variation 2) 

This variety need more adaptability. 

  • Stand in front of the chair, bend into Uttanasana, and rest your shoulder girdle against the seat's edge.
  •  The neck muscles are released by applying gentle pressure to the base of the neck. 

Front groins against the backrest (variation 3) 

Lean the backrest of the chair onto the front groins. 

  • Tilt the chair to the appropriate angle to adjust the height. 
  • Bend forward, grab the chair's legs, make your back concave, and stare front. 
  • Now take a deep breath and bend into the last posture. 
  • The backrest's contact on the front thighs keeps the groins elevated, generating room in the pelvic area and keeping the pose's horizontal symmetry. 
  • The chair should be held at a steeper angle for taller practitioners.

Standing on the seat (Variation 4) 

This version allows for a deeper stretch. 

  • Place your feet on the seat in front of you.
  • Allow the toes to dangle over the edge. 
  • Legs should be spread to the breadth of the pelvis. 
  • Bend forward and grab the seat or the chair's front legs. 
  • Pull with your arms to enhance the stretch. 
  • The chair offers a grasp for the hands, allowing the arms to stretch the back body much more effectively. 
  • When one is standing at a high altitude, there is a risk of falling. 
  • This variety aids in the overcoming of such fears, as well as the development of balance, stability, and confidence. 

We can employ chairs for support and stability in a variety of standing asanas, allowing us to stay in the posture longer and focus on the finer nuances. 

It also allows folks who are stiff to appreciate these positions. The chair may be utilized in three different ways: behind, in front, or inverted.

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Chair Yoga - Uttanasana Or Ardha Uttanasana

Uttanasana and Adho Mukha Svanasana are prepared by Ardha (half) Uttanasana. Beginners who have difficulty bending from the pelvis and prefer to bend from the lumbar area should practice this position before trying full Uttanasana. 

Bending from the lumbar is dangerous since it compresses the vertebra in this area; hence, the chair is used. Stand at the right distance from the chair, extend the arms up to Urdhva Hastasana, and then bend forward. 

Variation 1: 

Outer wrists on the backrest 

  • Place the outside wrists, palms facing each other, on the backrest of the chair. 
  • Lift the arches and kneecaps; open the back of the knees; turn the upper thighs in, and so on. 
  • This simple variation serves to train the legs by raising the arches and kneecaps; opening the back of the knees; turning the upper thighs in, and so on. 
  • It also helps to stretch and concave the back. 

Variation 2: 

Chin on the Backrest 

  • Lifting and holding the chin allows the back to concave and the front spine and neck to extend wider.
  •  Before arching the neck, make sure the spine is extended forward, concaved, and the trapezius muscle is moved away from the neck. 

Variation 3: 

Resting the forehead on the bolster 

By resting the forehead on a soft support, the brain is able to relax deeply. 

Variation 4: 

Resting on the backrest 

  • Stand facing the backrest of the chair and extend the legs apart until the front groins reach the height of the backrest (use a blanket for cushioning). 
  • Lower the head and set the forehead on the seat by bending forward and using the backrest's support to stretch the trunk forward. 
  • Tall persons should extend their legs more apart and relax, making the position similar to Prasarita Padottanasana. 

Variation 5: 

Opens the shoulders 

  • A helper might provide traction to the shoulders to encourage mobility and opening. 
  • The assistant takes a seat in the chair. 
  • In Ardha Uttanasana, the practitioner bends forward, lays his or her shoulders on the thighs of the helper, interlocks his or her fingers with arms spread behind his or her back, and hooks the palms around the helper's neck. 
  • The assistant softly pushes the practitioner's shoulder blades in (towards the floor), moves the upper back skin into the middle back, and bends backward to offer traction to the shoulders. 

Note: When supporting, the helper must be careful and vigilant to avoid overstretching the practitioner.

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Chair Yoga - Samashtiti Or Tadasana.

The chair in Tadasana provides a sense of direction and aids in proper posture. 

We list three different ways to use the chair:

1st Variation 

  • A chair from behind. A chair behind you can assist you move your shoulders back.
  • Reverse the chair and stand in front of it with your back to the backrest. 
  • Place your fingers on top of the backrest in Tadasana. 
  • Extend the spine and open the chest with the help of your hands. 

2nd Variation

  • For vertical alignment, use the backrest as a guide. 
  • A chair in front of you can assist you elevate your chest and evaluate your lateral alignment. 
  • The soft support of the chair aids in aligning and balancing the position, as well as making it even (sama). 
  • Toe mounds on chair legs 

3rd Variation 

  • The calf muscles and Achilles' tendons are elongated by lifting the toe mounds. 
  • This is especially beneficial for runners and bikers, who tend to shorten these muscles as a result of their activities. 
  • Stretching and massaging these muscles is vital because dilated calf muscles suggest venous blood buildup, which inhibits circulation.

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What Is Adham Pranayama?


1. Place one hand on the chest near the diaphragm to control the lower or inferior lobes. Deeply inhale and exhale until the hand moves in time with the breathing, showing that air is entering the lowest region of the lungs. 

2. Place the hands on the outside of the lower rib cage and transport the air to the outer section of the lower lungs after three to six rounds of this sort of breathing. Rep three to six times more in this hand posture, focusing your concentration on the lungs behind your hands. 

3. Wrap the hands over the back of the neck, fingers pointing towards the spine, and take three to six deep breaths into the rear region of the lower lobes.

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What Is Vibhagha Pranayama?

Sectional or Lobular Breathing, also known as Vibhagha Pranayama, is the "A. B. C" of Pranayama and the foundation of excellent breath control. 

Real control will not be possible without positive, physical control of the three primary portions of each lung. 

The lungs are split into three sections: 

  1. Adham, or the Lower Abdominal Area; 
  2. Madhyam, or the Mid or Intracostal Area; 
  3. and Adhyam, or the Superior, High, or Clavicular Area. 

The Vajra Asana is the finest asana for doing these preparatory or corrective Pranayamas. 

  • Later on, different sitting positions can be used to keep the spine straight.
  • The focused breathing is then isolated to the three sections mentioned above.
  • Allow the lungs to rest naturally within the rib cage once done.

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Preparation for Effective Pranayama

If the physical difficulties connected with poor or shallow breathing are to be rectified, a number of considerations must be taken. 

Environmental issues must be taken into account as well. It is not only emotionally gloomy, but it is also damaging to the lungs to live in a wet, dreary environment. 

  • For the treatment of breathing issues, proper air circulation must be ensured. 
  • Only a rush mat or a foam-rubber pad should be used as a sleeping mattress since it should be thin and rigid. 
  • Dust and bacteria can breed in a thick mattress packed with cotton batts or other materials, making it difficult to breathe properly. 
  • Dust, "nose," and lint gather on woolen blankets, wool carpets, and thick wool or damask drapery. 
  • It is necessary to avoid wearing filthy bedclothes. 
  • Rooms should be cleaned on a regular basis, with no cobwebs or dust allowed to gather. 
  • Cotton is preferred over other materials for bedclothes. 
  • Heavy blankets should be aired on a regular basis if they are used. 
  • Allergy sufferers should stay away from powders of all kinds. 
  • It is forbidden to use talcum powder or other body powders.
  • Many people are allergic to tooth powder or paste without even knowing it, which can lead to severe sinus and throat congestion, thus impeding proper pranayama. 

To perform Pranayama or Hatha Asanas, sufficient preparation as exampled below are required. 

1. If your hair is long, comb it and tie it up so that stray hair ends don't obstruct your breathing. 

2. Cleanse the body, preferably with a gentle, warm shower, before the practice. A hot shower should never be taken before engaging in any Yogic activities. 

3. Wear clean, loose, comfortable clothing, and if feasible, complete these exercises nude in the privacy of your own home. Tight underwear, belts, tight jewelry, and other encumbering accessories should be avoided. 

4. After your Yoga session, take another shower, ideally with a cold rinse. This may be uncomfortable at first, but it will quickly pay off as the body's circulation improves and tolerance to cold air and water increases. 

5. Cover a blanket, a soft cushion, a towel, or a rush mat with a clean cotton cloth folded in half. Avoid moist, cold environments. 

6. Your "yoga seat" should be in a well-ventilated place, and if you can't get out of the house, open the windows to let the stale air out. You should not re-breathe stale, rotting, or filthy air under any circumstances. 

7. Your practicing space should be devoid of visual distractions such as flashing lights, neon signs, or any bright light, and insects and the sounds of screaming radios or loudspeakers should be avoided. 

8. Do not practice on an empty stomach; wait at least one hour after a snack or a fight meal before doing so. You can drink a cup of weak tea or lime water. Milk and other mucous-producing drinks should be avoided. 

9. If you need to void pee or empty your bowels, do so. Pranayama and Hatha Asanas should be practiced with an empty stomach. If constipation is persistent, mild herbal purgatives or a warm water enema are indicated. If you're constipated, start your day with a glass of warm lime water. Light food may be had half an hour after these activities, but acid-producing and mucus-producing meals should be avoided.

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Yoga Defined As Four-Fold Awareness.

Indian Rishis or sages teach that Oneness is already here, but that we are oblivious of it. As a result, we see duality, nay, multiplicity, everywhere around us. 

  • If there is awareness, it is of differences rather than similarities in the most basic sense. 
  • The goal of the YOGA LIFE is to bring us back to the Adwaitaik non-duality condition. 

Yoga provides a Four-fold Awareness so that the Yama and Niyama Kriya Yoga taught in earlier classes may be learnt deliberately. 

Yoga is a process of conscious growth. Outside of the world of consciousness, there is the general evolution of life, but that evolution is in Cosmic Hands. 

Your growth is entirely in your hands, and it must be done in a mindful, sensitive manner. This awareness may begin as a dim shadow, an unidentified feeling, but it may later shout from inside in a loud voice - especially if you don't listen. 

The first level of Four-fold Awareness is becoming aware of the body and how it functions—how to care for it, love it, and even adore it. 

We claim we desire excellent health, but only good health breeds good health, therefore we must be careful not to put our bodies in dangerous situations. 

This necessitates conscious knowledge. This conscious knowledge includes an understanding of proper food, habits, exercise, environment, rest, and relaxation. 

  • This involves being conscious of what the body is doing: 
  • When you take a breath in, be aware that you are doing so. 
  • When you exhale, be aware that you are exhaling. 
  • When you move, be aware that you are moving. 
  • 'Know that you're walking when you're walking.' 
  • When you speak, be aware that you are speaking. 
  • Know exactly what you're doing at all times when you sit, stand, or sleep, cat. 

The second step is being aware of how emotions affect the body. Be aware that good, useful emotions have a powerful positive influence on the body, while negative, destructive emotions have a significant negative effect on the body

  • The most destructive emotions include jealousy, hate, greed, envy, malice, and possessiveness, whereas aversion, shame, dread, and different forms of escapism fall into the secondary group of psychosomatic-producing emotions. 
  • Serenity, joy, compassion, understanding, the desire to serve, and other unifying emotions have a strong impact on the body. 
  • Learn to recognize your emotions as soon as they appear. 
  • Be mindful of your surroundings before you lose control. 
  • Only allow powerful good emotions to take hold, while opposing and managing negative emotions. It's advisable to "take a deep breath and count to 10." suggestions 
  • Many of the relaxation and self-awareness Kriyas, as well as Pratyahara or sensory control, that I will teach you in this course will be quite beneficial in obtaining this level of consciousness. 

The third level involves becoming aware of one's thoughts and learning how to manage one's emotions and body. 

  • Actually, the mind is "a part of the mind"... a conscious portion of the mind, as opposed to the sub-conscious or the mind that lacks consciousness, as we typically refer to it. 
  • The Sanskrit phrase ADHI-VYADHI refers to the higher mind, or aware mind. Our word for psycho-somatics is ADHI-VYADHI. 
  • When this phase is complete, a new consciousness can be sought in which the conscious mind is surpassed by the Buddhi, a higher component of the mind. 
  • Subconsciousness is referred to as Chitta. 
  • Consciousness is manas. 
  • The Buddhi, also known as the intellect, is the superior capacity of consciousness. 
  • This awareness is achieved via the practices of marana (concentration) and dhyana (meditation). 

One of the numerous Indian paradoxes is the fourth level of the Four-fold Awareness. 

  • This last level, known as Samadhi or Cosmic Consciousness, and is defined as "knowledge of consciousness." 

It's something I really want for you. Even though we nay never meet, may our soul friendship be fruitful for both of us. May our partnership be productive in endless time.

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What Is Sukha Purvaka Pranayama?

Sukha is a Sanskrit word that signifies "easy" or "pleasant Purvaka refers to a stage that must be accomplished before going on to more challenging controls. 

Sukha Purvaka Pranayama, then, refers to the basic breath that must be learned before moving on to the more harder Pranayamas. Sukha Asana, or "sitting-like-a-tailor" pose, is a basic cross-legged "sitting-like-a-tailor" stance. 

Use the Vajra Asana as your stance or posture to begin with. Sukha Purvaka Pranayama contains four different Prana control versions:

  • The first is Swasha Pranayama, which is just inhaling and exhaling. In the Srimad Bhagavad Gila, Krishna teaches Arjuna this method of breathing. Some call this Gita Pranayama because of the Song. 
  • A four by four (4 X 4) rhythm can be used for a youngster, an underdeveloped lady, or a guy who has trouble breathing. The breath is inhaled slowly for four counts, then exhaled slowly for four counts. 
  • Inhale and exhale for at least nine rounds. Sama Vritta is the name given to this breath since it is done in a timed cycle. This may be done in a six by six (6 X 6) or eight by eight (8 X 8) count by a healthy person. It's not required to go higher than this. 
  • The second phase is called Visama Vritta or Loma Pranayama, and it involves adding a held-in or retained breath to the normal incoming and outgoing breaths, creating a six-by-six (6 X 6 X 6) or eight-by-eight-by-eight pattern (8 X 8 X 8). 
  • The held-in breath is replaced by a held-out breath in inverse breathing Viloma Pranayama, which symbolizes the third phase of the Sukha Purvaka. The breath is in, out, then held out in the same six by six by six (6 X 6 X 6) or eight by eight by eight (8 X 8 X 8) count.
  • Sukha Purvaka Pranayama, also known as Yoga Pranayama, is a four-part breath consisting of in, heldin, out, and held out, all to the same timed sequence of six by six by six by six (6X6X6) or eight by eight by eight by eight (8 X 8 X 8 X8). There should be nine rounds completed. 

Sukha Pranayama, Loma Viloma, and Sukha Purvaka Pranayama are all used to open up parts of the lungs that aren't generally used.

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Respiratory System And Pranayama

One of the most spectacular generating and dispersing organizations on the face of the globe is the human respiratory system. It was a wonder to ancient Yogis, and it continues to be a mystery to modern scientists. 

  • However, nothing is known about its operations and purpose. In the thoracic area, the lungs are two sponge-like breathing organs. These help to oxygenate the blood while also removing carbon dioxide. Each one is on the opposite side of the chest, divided by the heart and bigger blood veins. 
  • Each is encased in its own "serious" membrane, the pleura, which rests on the diaphragm at its base. These two lungs contain about 600 million cells, which would span hundreds of square meters if stretched out on a flat surface. 
  • We breathe between 13 to 20 times per minute in normal breathing, or 1000 times each hour on average. 
  • A shallow breath (Sukshma) takes in around 20 cubic inches of air, and a lengthy deep breath (Dirgha) might take in about MO cubic inches. 
  • According to yogis, we take 1.5 breaths every minute on average, or 21,600 breaths in a 24-hour period. 
  • The most agitated species in nature are quick breathers: the mouse, 50 times a minute; the chicken, 40 times; the monkey, 30 times; the dog, 2S times; the cat, 24 times; the duck, 20 times; and the more tranquil, like the horse, 16 times and the tortoise, 3 times. 
  • The heart, the giant body-pump, pumps 800 quarts of blood every hour via the lungs, releasing 30 quarts of carbonic acid (in the form of carbon dioxide) daily from the stale venous blood and allowing the blood to be re-oxygenated. 
  • Every three minutes, all of the blood in the body returns to the heart, which beats 100,000 times each day on average to perform this function. This is the same amount of labor energy required to lift a 130-ton weight one foot off the ground. 
  • The heart pumps enough blood to keep two of the world's largest mega oil tankers afloat for a lifetime. The oxygen and nutrients are carried to every region of the body by the new blood that is pumped out through the arteries. 
  • We all know what happens to the body when there aren't enough nutrients in the bloodstream—we call it starvation. Despite this, the body of 10 people contains sufficient nutrition to last a substantial period of fast. 
  • However, the blood is "oxygen-depleted," and we have limited knowledge of what occurs when there isn't enough oxygen in the system. A lethargic stupor is indicative of impending collapse or possibly death. 
  • But it is only through the study of gerontology that man is learning about what happens before this awful conclusion. Geriatric medicine is the discipline of medicine that deals with the diseases and hygiene of the elderly. 

One thing we do know is that the body's aging process is triggered by a reduction in the quantity of oxygen delivered to the brain as the organism ages. According to modern psychologists, if the brain does not get enough oxygen for cerebration (mind-brain activity)," the carbon dioxide will produce severe fialltigbisions and unpleasant mental reactions. 

  • I feel that this is one of the primary underlying causes of the danger of mental illness in today's environment. 
  • Our oxygen supply is depleting or becoming contaminated by industrial and scientific activities, so man no longer has access to the pure air he requires. 
  • There's more. by restricting physical activity via the use of autos and other forms of fast transit Man has deteriorated into a sickly weakling. 
  • Being "less than a peasant" these days is a stigma—but isn't it preferable to be a healthy peasant than a dead plutocrat? 
  • In the physical body, day-to-day breathing is mostly an autonomic activity controlled by the lower brain. 
  • The higher brain, which is employed by the scions mind, takes over the whole breathing function in Yoga Pranayama. 

Both automatic and conscious breathing have two unique aspects: one is referred to as outer respiration, while the other is referred to as inner respiration. The phrases "Bahva" and "Aruara" are used to represent these in Yogic systems.

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What Is Purna Vajra Asana?

Purna Vajra Asana (Completed Thunderbolt Posture) is performed by opening the feet apart and sitting between the heels on the floor. 

  • The feet are next to each other on the same buttock. 
  • This position stretches the lengthy sinews of the legs and massages the thighs and calves deeply. 
  • It's ideal for someone who spends a lot of time walking, riding, or driving. 
  • If sitting in Purna Vajra Asana is challenging or unpleasant, return to Vajra Asana after a few seconds and alternate the postures as needed until sitting is pain-free. 

All of the foot postures are ideal for deep breathing, especially Adham Pranayama, or low breathing, which is linked to improved circulation in the pelvis and legs.

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What Is Paripurna Vajrasana or Sitting Eagle or Sada Garudasana ?


The feet are turned outwards at the ankles while sitting on the floor in this position. Paripurna means "to stretch beyond the previous condition." 

I'm sure our ancient Rishis would have called this stance after a seal or a walrus if they had ever seen one. It's also known as Sitting Eagle or Sada Garudasana. 

  • This is a fantastic position for those who have fluid retention in their feet, ankles, or knees. 
  • The back should always be straight, the spine should be upright, the shoulders should be relaxed, and the head should be held high. 
  • Make sure you're not slouching. 
  • When you sit, Right, or stand, practice Yogic posture. 
  • The traditional Lotus Pose, Padma Asana, is the polar opposite of this posture. As a result, it's in a great position to offset any injury created by forcing the body into that difficult position. 

Many students rush into Yoga, straining their legs into difficult poses. fragile cartilages and joints, causing paint or damage. No such damage can occur if these counter-poses are implemented. 

In these diverse sitting positions, Hastha Madras, or Hand Positions, are employed. 

  • These "gestures" aid in the regulation of energy as it travels through the body, particularly during Pranavama. 
  • The Chin Mudra. Jnana Mudra is when her hands are turned upwards above her knees. 
  • The Uru Mudra is made by placing the palms of the hands on the tops of the thighs. 
  • The yoga mudra is when the hands are clasped together. 
  • Place the palm of the left hand into the raised right hand in Dhyana Mudra. Turning both palms upward is Shunya Mudra.

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What Is Utthitha Vajra Asana?

Because the diaphragm is in its most unconstrained position and the rib-cage is permitted the maximum expansion when breathing, Utthitha Vajra Asana, the Upright Thun'derbolt Posture, is an ideal posture for Pranayama. 

  • The direct energy flow is upwards, causing blood to flow backwards in the legs. 
  • Although it may appear to be the contrary, the position really helps to recirculate blood trapped in varicose veins. 

Observe how the diaphragm is limited and the rib cage is flattened when practicing the relaxed form of the Thunderbolt Posture. 

As a result, this is not a favorable position for pranayama.

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What Is Pada Vajra Kriya or Preeta Kriya? Yoga for Pretty Feet?

The Hatha Yoga method offers an amazing collection of poses for keeping healthy feet, but the pressure of just sitting on the feet creates a fantastic bonus of full body wellness. 

Hatha Yoga Asanas pressurize reflex nerves, and this reflexogenic feedback works similarly to acupressure or acupuncture, helping organs across the eco-system. 

Many of the foot poses are well-known, including Vajra Asana, Siddha Asana, Ardha Padma Asana, and Padma Asana. 

However, understanding the entire foot posture system is uncommon. A Yoga student can benefit greatly from these more cryptic poses, both in terms of being able to execute Hatha Yoga sitting poses more effectively and in terms of attaining newfound foot health. 

The old adage says, "As the feet go, so goes the body." 

If you've ever experienced hurting feet, you know how much fun they take away from your life. 

Foot postures promote excellent circulation, which helps to maintain "beautiful" feet. On one of my abroad trips, I was astounded to see a lotion for foot massage promoted as "Preet." 

Preeta Kriya or Pada Vajra Kriya is the Sanskrit term for "pretty feet" and the name of a Kriya.

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We die to everything we know every night when we fall asleep. Sleep, like death, is a passage from the plane of material reality to a more subtle realm. 

Our perception of change over which we have no control is what we term death. Sleep is a transformation as well, but unlike death, we willingly yield, relax, and ‘let go' into it. What is the reason behind this? 

We know how to do it since we've done it before and recall sleep as being pleasant and rejuvenating. However, do you recall ever dying? 

  • Consciousness awareness is constant; we feel as though we exist even when sleeping, and when we wake up in the morning, we are aware of the same ‘I' consciousness that existed before we went to sleep. 
  • The ego, or ‘I' awareness, has remained unchanged. We may feel disoriented for a few moments after waking up after a night's sleep, especially if we have experienced a particularly unconscious sort of slumber. 
  • We become more oriented and aware of our environment as a result. We wake up from our night dreams to begin our day dreams, and so it continues, much like the birth and death cycle. 
  • We are conscious of sensations, smells, touch, and noises as we settle down to sleep. We then fall asleep as our consciousness begins to fade. 
  • The mind-ego and ideas fall into a subtle condition as the subtle body withdraws from the physical form. There is no consciousness of the physical body and no sensation of discomfort when sleeping. 
  • Only when the mind and senses are linked to the body can pain occur. 

Pleasure or misery have no effect on the Self, our essential spiritual essence. Lord Krishna reminds us of our everlasting and eternal real nature in the Bhagavad Gita's second chapter. 

  • As we see in this life with the transformation of a young body into an aged one, the soul takes a new body after death. These changes do not deceive those who have grasped the actual nature of existence. 2:00:13 
  • The indwelling Self is eternal and never gives birth or dies. It has always existed and will continue to exist indefinitely. It has no beginning, end, or change since it is eternal, everlasting, and immutable. When a body is killed, it is not slain. 2:00:20 
  • As a person discards worn-out clothes and replaces them with new ones, the embodied soul discards a worn-out body and replaces it with a new one. 2:00:22 
  • The Self is beyond the ability of any weapon to harm it or the ability of fire to burn it. Water does not wet it, and the wind does not dry it. 2:00:23 
  • The Self is indivisible and indissoluble, and neither fire nor air can modify it. The soul is eternal, omnipresent, unchangingly stable, and ever-present. 2:00:24 
  • Recognize that the soul, or spirit-self, is un-manifested, beyond the mind's capacity to comprehend, and unchangeable. As a result, recognizing this allows you to overcome your unwarranted fears and pain. 2:00:25

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The soul, or self, which animates the body, withdraws from the physical form clothed in the astral and causal bodies at the time of physical death (which is not the end or destruction of an individual). 

The lifeline that carries life-energy (prana) to the physical body is broken, and awareness is released from bodily limits and linked with the subtle body. 

The soul continues to remain in the astral body as a vehicle (mind, ego, subtle sense organs and vital airs). 

All of one's acts, ideas, and aspirations are associated with samskaras (previous imprints) or karma. Samskaras are buried memories (actions, desires, ideas, and memories) from previous lifetimes that are linked to the soul through the subconscious mind. 

  • Our previous karma guides our present behavior - we reap what we sow. 
  • Karma is derived from the sanskrit root kri, which means "to do," "to make," or "to act." 
  • Not only is karma the reason and seed for the continuation of the life process after death (rebirth), but our acts or karma also generate positive and negative effects in this life, having a significant impact on our current character and destiny. 

There are three sorts of karma that affect the soul. 

• sanchita karmas — those that have built up over multiple lives 

• prarabdha karmas — the effects of previous deeds that are bearing fruit now 

• agami karmas — the activities that are being done now and will bring fruit in a future life Self-realization (God-realization) destroys sanchita and agami karmas, but prarabdha karmas can only be exhausted by experiencing their rewards in this incarnation.

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The causal body is referred to as the Ananda(pleasure)-Maya kosha. 

The bliss sheath (anandamaya kosha) is the subtlest and deepest of the three bodies that represents the soul's blissfulness. Both the subtle and gross bodies are caused by it. 

  • The mind recedes from the physical waking state and the astral dream state to the causal body in dreamless sleep. 
  • In deep dreamless sleep, it enters a delicate condition in which the mind's and sense organs' functioning are paused. 
  • There is no ego and no thinking in this beautiful, resting condition. 


  • The soul, also known as the indwelling self or spirit, is present in all three bodies (physical, astral, and causal) and observes their activity. 
  • The soul is an ever-shining consciousness that is flawless and complete, with no beginning or end.

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  • The sheath of knowledge or intelligence is called the Vijnanamaya Kosha. 
  • The intelligent sheath is the knower and doer of the mind, and it reflects the light of soul awareness as the subtlest of all the mind's characteristics. 
  • It is made up of the five subtle sense organs of perception, as well as the cognitive mind (buddhi), intellect, and ego.

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Manomaya Kosha is the mental sheath we all possess. The mental sheath is a more delicate version of the vital pranic sheath. It binds the annamaya and pranamaya koshas into a single entity. 

  • The mental sheath serves as a messenger between each body, relaying exterior world events and feelings to the intellectual sheath and causal and astral body effects to the physical body. 
  • The mental sheath is made up of the astral form of the volitional mind (manas), the subconscious, and the five sense organs of perception (sight, hearing, smell, taste and touch).

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The vital or etheric sheath (the pranic body) supplies energy and vitalizes the physical body. It is roughly the same size and form as the human body. There are three sheaths that make up the astral body.

Further, the vital sheath is made up of five pranas (life-energies) that each serve a different purpose in the physical body's operation. 

Vyana, which means "outward moving air," is the vital air that governs the body's general motions and coordinates the other vital airs. It pervades every cell in the body. 

Udana, or 'upward flowing air,' works between the throat and the top of the head, stimulating the sensory organs such as the eyes, nose, ears, and tongue. 

It moves upward, carrying kundalini shakti (a person's potential spiritual energy or vital energy force, which is latent at the base of the spine in the muladhara chakra or base energy center). 

When the primary subtle nerve channel (sushumna nadi) at the center of the spinal cord is awakened, this creative, vital energy force flows to the crown chakra (sahasrara), the seventh energy center at the crown of the skull. 

The astral body is separated from the bodily form by udana during death. 

Prana (life-sustaining energy) is a manifestation of cosmic prana (the cosmic life-energy that pervades both the macrocosmic universe and the microcosmic unit of the body). The medulla oblongata at the base of the brain is where cosmic prana enters the body. 

The vital airs (vayus — pranic air currents) descend and ascend through the astral spine, where they are transformed by the chakras and distinguished. Prana, or "forward flowing air," activates breathing between the neck and the top of the diaphragm. 

The kundalini shakti is also raised to udana. 

Prana (life-sustaining energy) is a manifestation of cosmic prana (the cosmic life-energy that pervades both the macrocosmic universe and the microcosmic unit of the body). 

The medulla oblongata at the base of the brain is where cosmic prana enters the body. The vital airs (vayus — pranic air currents) descend and ascend through the astral spine, where they are transformed by the chakras and distinguished. Prana, or "forward flowing air," activates breathing between the neck and the top of the diaphragm. 

The kundalini shakti is also raised to udana. 

The digestive system, the heart, and the circulatory system are all activated and controlled by Samana, which works in the abdominal area between the navel and the heart. 

Apana, which means 'air that flows away,' activates ejection and excretion from the navel to the feet. 

It moves downward, yet it raises the kundalini to join with the prana. These five vital airs (vayus) are linked to the five subtle action organs (speech, hands, legs, organs of evacuation, and procreation), which have gross bodily analogues.

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Despite the fact that our physical bodies appear to be thick and substantial, they are made up of billions of molecules and atoms, or energy in continual motion. 

The soul (the indwelling pure spirit – the truth of who we are) has numerous interconnected non-physical, subtle bodies or vehicles encircling and interpenetrating the physical form, each of which is a field of energy vibrating at a certain frequency level and density. 

The individual soul manifests itself through five sheaths (koshas), which are separated into three bodies: the physical body, astral body, and causal body. 

Our everyday experiences in the three states of thought — awake (jagrat), dreaming (swapna), and dreamless sleep — are mediated by the physical, astral, and causal bodies, respectively (sushupti). 

The soul exists outside of these three states, seeing them. 

So there are five sheaths divided across three bodies, each of which serves as a vehicle for the manifestation of the soul awareness, which is separate from all of them . 

  • The physical sheath of the gross body, the annamaya kosha (food sheath), is vulnerable to birth, growth, sickness, decay, and death. 
  • The food sheath gets its name from its reliance on gross prana in the form of food, water, and air. 

Prana is the essential life-energy that allows life and creation to exist.

  • Prana pervades the entire universe and may be found in both the macrocosmos and microcosmos. There is no life without prana. 
  • Prana is the connection that connects the astral and physical bodies; when this relationship is severed, the physical body dies. 
  • The astral and prana bodies both leave the physical body.) It's also made up of the five components (ether, air, fire, water and earth). 


The five subtle elements akash (ether), vayu (air), tejas (fire), jala (water), and prithvi (earth) make up the astral body, which creates the five gross elements on the physical plane. There are three sheaths that make up the astral body.

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