PONDICHERRY YOGASANA ASSOCIATION ®

WORKSHOP ON YOGA TEACHING METHODS

Sunday the 25th January 2009
YOGANJALI NATYALAYAM, 25, 2nd cross, Iyyanar Nagar, Pondicherry-13. Tel:
2241561. Email: yognat@gmail.com. Web: www.geocities.com/yognat2001

SCHEDULE

• 9.30am: Inauguration and lecture

o IMPORTANCE OF PROPER TEACHING and ESSENTIAL QUALITIES
OF A GOOD TEACHER by AMMA, Yogacharini Smt. Meenakshi
Devi Bhavanani, Director ICYER
• 10.15 am: TEACHINGS METHODS FOR ASANAS: Yogachemmal V
Anbhazhagan, President Pondicherry Yoga and Naturopathy
Association
• 10.45 to 11 am: Tea break
• 11 am: TEACHINGS METHODS FOR THE SHAT KRIYAS : Yogachemmal
Meena Ramanathan, Coordinator Yoga Dept, Pondicherry University
Community College
• 11.30 am: TEACHINGS METHODS FOR PRANAYAMA: Yogachemmal Dr
Nalini Devi, Gitananda Yogalayam, Spain
• 12noon to 12.45 pm: Panel discussion - TEACHINGS THE PRACTICAL
ASPECTS OF YOGA:
o Prof Dr Madanmohan- Director Professor- Physiology, JIPMER
o Yogachemmal Lalitha Shanmugam-Senior Faculty-Yognat
o Yogachemmal E Gajendiran -Senior Faculty-Yognat
• LUNCH-12.45 to 1.45 pm
• 1.45 pm: Panel discussion: TEACHINGS THE INNER ASPECTS OF
YOGA:
o Yogachemmal Devasena Bhavanani- Senior Faculty Yognat
o Yogacharya Srikant, Gitananda Yoga, Canada
o Yogacharini Shobana, Gitananda Yoga, Czech Republic
• 3.15 pm: A PRACTICAL CLASS MODEL : Yogacharya Dr Ananda
Balayogi Bhavanani, Chairman ICYER
• 4.15 pm: Valedictory and certificate distribution
• 5 pm: Vote of thanks and Shanthi Mantra

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
 INVITED FACULTY MEMBERS

1. Respected Amma, Yogacharini Meenakshi Devi Bhavanani,

Director ICYER, Pondicherry

2. Prof Dr Madanmohan, Director-Professor Dept of Physiology ,

JIPMER, Pondicherry

3. Prof Dr N Govindarajulu, Professor Dept of Physical Education and

Sports, Pondicherry University

4. Yogacharini Dr Nalini Devi, Senior Faculty ICYER & Director

Gitananda Yogalayam, Spain

5. Yogacharini Smt Devasena Bhavanani, Senior Faculty Yoganjali

Natyalayam, Pondicherry

6. Yoga Chemmal Smt Lalitha Shanmugam, Senior Faculty Yoganjali

Natyalayam, Pondicherry

7. Yoga Chemmal Shri E Gajendiran, Senior Faculty Yoganjali

Natyalayam and Geetanjali Yogalayam, Pondicherry

8. Yoga Chemmal Shri V Anbhazhagan, President Pondicherry

Yoga and Naturopathy Association , Pondicherry

9. Yoga Chemmal Smt Meena Ramanathan, Senior Faculty

Yoganjali Natyalayam and Coordinator, Yoga Courses, PUCC

10. Yogacharya Srikant, Gitananda Yoga- Canada

11. Yogacharini Shobana, Gtananda Yoga- Czech Republic

12. Yogacharya Dr Ananda Balayogi Bhavanani, Chairman ICYER

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
 YOGA-VIDYA: THE SCIENCE OF YOGA
Yogacharya Dr Ananda Balayogi Bhavanani
Chairman ICYER, Pondicherry www.icyer.com
Yoga is the science of the SELF. Yoga can also be termed the science of man in
depth, the science of conscious evolution or the science of human possibilities. Yoga
not only has the concepts but also the tools and technology needed to find OUR
SELF. While the modern science looks outward the Yogi searches the depth of his
own self. According to Yogamaharishi Dr Swami Gitananda Giri Guru Maharaj who
was one of the foremost authorities on Rishiculture Ashtanga Yoga in the last
century, Yoga is a science and not only is it a science but is the mother of Science.
Dr. I K Taimni, another learned scholar known for his great analytical works on
Yoga, even goes to the extent of calling Yoga the “Science of Sciences”.

YOGA AS A SCIENCE:
The characteristic of a science or Vidya is the approach and not merely content or
quality of knowledge. Though Yoga has its foundations more than 5000 years ago
and is principally an oral tradition, the verbal basis of Yoga-Vidya (Yogic Science) is
found in the Upanishads (especially the Katha-Upanishad, Shvetashvatara-
Upanishad and Maitrayaniya-Upanishad), the Yoga Sutras of Patanjali and the
Bhagavad Gita. According to Prof. TR Anantharaman, President of the Indian
Academy of Yoga, all of these Yoga scriptures are pre Buddhistic in nature and
share a systematic and broad scientific basis. Katha Upanishad, one of the first
written works on Yoga mentions the Yoga-Vidya (science of Yoga) and Yoga-Vidhi
(the technological know how) of Yoga. The pure science of Yoga is Adhyatma Vidya
(science of man in depth) while the technology or applied science (rules of Yoga
practice) that is, the technology of unification or integration, is called Yoga-Vidhi.
The scientific attitude of Yoga can be seen from the firm insistence on Pariprasna
(enquiry or dialogue) as a pre requisite to higher knowledge as enunciated in the
Bhagavad Gita (IV.34). Similarly the Yoga Sutras of Patanjali display a scientific
attitude towards the acquisition of Pramana (true knowledge). Patanjali says that
true knowledge can be acquired (Yoga Sutra: Chapter I, Verse7) by direct
perception (Pratyaksha), rational inference (Anumana) and from reliable testimony
(Agama). This use of the intellect (Buddhi) endowed with discrimination (Viveka) is
typical of all Yoga traditions and their teachings. The Bhagavad Gita, which is
sometimes referred to as the Yoga Shastra, shows the exchange between Arjuna
and Yogeshwar Krishna to be of a genuine spirit of enquiry and a keen desire for
truth, as one would expect from a modern scientist and his guide. The Shiva-
Samhita (V.26-30) lists the characters of a fully qualified disciple (Shishya) as
follows. “Endowed with great energy and enthusiasm, intelligent, heroic, learned in
the scriptures, free from delusion…” Aren’t these very same qualities required by a
true scientist (a seeker of true knowledge)?

TOOLS AND TECHNOLOGY OF YOGA (YOGA-VIDHI):

The process of Yoga is one of the understanding and achievement of Mind Control.
The Yogis discovered that the mind has many levels such as Mudha (dull and inert

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
mind), Kshipta (distracted mind), Vikshipta (partially distracted mind), Ekagratha
(concentrated mind) and Niruddha (controlled mind). They also found that the
thought waves (Chitta-Vritti) were five fold and are Pramana (conception),
Viparyaya (misconception), Vikalpa (imagination), Nidra (sleep) and Smrithi
(memory). They realized that without controlling these mental fluctuations there
was no hope of spiritual evolution. This is why Maharishi Patanjali says, “Yoga is the
stilling of the whirlpools of the mind (Yogash chittavritti nirodhah).
Once this is achieved the Yogin rests in his essential self (tada drishtu swarupeva
sthanam). The method to achieve this state is through dedicated and determined
practice and dispassionate objectivity (abyasa vairagyabhyam tannirodhah).
The Yogi views his being as a manifestation of the Divine and realizes that he is not
only the physical body but also has four other bodies; the energy body, the mental
body, the body of wisdom and the body of eternal bliss. This concept is known as
the Pancha Kosha. He follows a systematic practice (Abyasa) of the eight fold path
of Ashtanga (Raja) Yoga consisting of the moral restraints (Yama), ethical
observances (Niyama), firm and comfortable postures (Asana), expansion of the
vital life force (Pranayama), control of the senses (Pratyahara), concentration
(Dharana) leading into meditation (Dhyana) and ultimately transcending the
individual self in cosmic consciousness (Samadhi). This conscious evolution may
take years and years (even lifetimes) of disciplined and dedicated practice
(Abyasa), detachment or dispassion (Vairagya) and loads of discrimination
(Viveka). Through such a systematic manner the Sadhak (seeker of Truth)
attempts to unite (Yuj) his individual self (Jivatma) with the universal self
(Paramatma).

VIEWS ON YOGA-VIDYA BY EMINENT YOGIS AND SCIENTISTS

Swami Vivekananda said, “Yoga is really one of the grandest sciences…take up the
study of this science as you would any other science of material nature and
remember there is no mystery and no danger in it.”
Dr. I K Taimni, an eminent scholar known for his excellent work on the Yoga Sutras
of Patanjali (The Science of Yoga) says, “This science of sciences is too
comprehensive in its nature and too profound in its doctrine to be fitted into the
framework of any particular philosophy-either ancient or modern. It stands in its
own right as a science based upon the eternal laws of the higher life and does not
require the support of any science or philosophical system to uphold its claims. Its
truths are based in the experiences and experiments of an unbroken line of
mystics, occultists, saints and sages, who have realized and borne witness to them
through the ages.”
Sri RR Diwakar, who was one of the founding fathers of the modern Indian political
state, has the following to say. “While modern science (that is of an experimental
nature) has brought us to the brink of a nuclear war, the Yoga-Vidya (that is
experiential in nature) on the other hand brings about peace, harmony, love,
friendliness and cooperation.”
This experiential nature of Yoga is well brought out by Vyasa’s Yoga-Bhashya
wherein he says, “Yoga must be known through Yoga. Yoga grows through Yoga.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
He who is attentive towards Yoga long delights in Yoga.”(III.6). Similarly the Yoga-
Shikha-Upanishad warns of the “snare of textbooks” (Shastra-Jala) referring to
bookish learning without accompanying experience.
Dr. Georg Feuerstein in his excellent book ‘The Shambala Guide to Yoga’, says
“Long before physicists discovered that matter is energy vibrating at a certain rate,
the Yogis of India had treated this body-mind as a playful manifestation of the
ultimate power (Shakti), the dynamic aspect of Reality. They realized that to
discover the true Self, one had to harness attention because the energy of the
body-mind follows attention. A crude example of this process is the measurable
increase of blood flow to our fingers and toes that occurs when we concentrate on
them. The Yogis are very careful about where they place their attention, for the
mind creates patterns of energy, causing habits of thought and behavior that can
be detrimental to the pursuit of genuine happiness”.
Dr Dean Ornish, an eminent American medical doctor who has shown that Yogic
lifestyle can reverse heart disease says, “Yoga is a system of perfect tools for
achieving union as well as healing.”
Dr VSSM Rao writes that, “The tradition of Yoga is so perfect that we have to seek
ways of expounding it in modern scientific terminology instead of simply evaluating
it in terms of current concepts of science, which is expanding so rapidly that a time
may come when man would like to live by his intuition rather than by scientific
planning, bristling with conflicts and balancing a number of variables not completely
understood.”
According to the late Padma Bhushan Dr B Ramamurthy, eminent neurosurgeon,
Yoga practice re-orients the functional hierarchy of the entire nervous system. He
has noted that Yoga not only benefits the nervous system but also the
cardiovascular, respiratory, digestive, endocrine systems in addition to bringing
about general biochemistry changes in the Yoga practitioners.
Professor Dr SV Rao, an eminent medical doctor and Yoga Scientist says, “Yoga is a
science because it is verifiable. Yoga as a science of living is also an art. Yoga,
therefore, may be defined as the science and art of optimum living. Yoga has the
capacity to move, either side by side with medical science or independently. This is
because Yoga has a sound system of etiology, diagnosis and pathogenesis of
disease. Thus we have a complete system by itself in Yoga.”
Yogamaharishi Dr Swami Gitananda Giri Guru Maharaj, one of the foremost
authorities on classical Yoga in the last century says, “Yoga is scientific and many of
it practices can be measured by existing scientific methods. As a science of mind it
offers a safe method of concentration and meditation educing a practical application
of the power of the human mind. Its entire process is centered in awareness - that
is why I call it the science of awareness.”

REFERENCES
1. Anantharaman TR. Yoga as Science. Souvenir: Seminar on Yoga, Science and
Man.1975.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
 2. Anantharaman TR. Yoga Vidya and Yoga Vidhi. The Yoga Review 1983; III: 3,
119-137.
3. Chidbhavananda Swami. The Bhagavad Gita. Ramakrishna Tapovanam,
Trichy, 1984
4. Diwakar RR. Reader’s forum. The Yoga Review 1986; Vol. VI; 3/4, pp 35.
5. Feuerstein Georg. The Shambala Guide to Yoga. Shambala Publications Inc,
Boston, Massachusetts, and USA.1996.
6. Gitananda Giri Swami. Yoga the Art and Science of Awareness. Souvenir
1996; 4th International Yoga Festival, Govt of Pondicherry.
7. Gitananda Giri Swami. Ashtanga Yoga of Patanjali. Pondicherry. 1999.
8. Gitananda Giri Swami. Frankly Speaking. Satya Press, Pondicherry, 1997.
9. Gitananda Giri Swami. Yoga: Step-by-Step, Pondicherry, 1976.
10.Taimni IK. The Science of Yoga. The Theosophical Publishing House, Adyar,
Chennai.1961
11.Yoga: Science of Holistic Living. Vivekananda Kendra Patrika. 17-2 1988.
12.Yogi Ram. Health and longevity through Yoga. Yoga Thara 1997; July/Aug,
pp 7-9

ESSENTIAL QUALITIES OF A GOOD YOGA TEACHER

Yogacharya Dr Ananda Balayogi Bhavanani
1. Must be a good learner and ready to also learn through the process of
teaching
2. Must have a strong self-introspective ability
3. Must be disciplined and dedicated towards the cause of Yoga
4. Must have a sound knowledge of the Yoga principles and techniques along
with an understanding of the precautions, contraindications etc that are
involved
5. Must have an understanding of the wholistic nature of Yoga physiology,
philosophy and psychology
6. Must posses a strong desire for spiritual evolution
7. Must be willing to learn from all situations and not have an, “I know it all!”
attitude.
8. Must possess a sense of empathy for others
9. Must be willing to sublimate their own EGO
10. Must have a good sense of humor and be able to laugh at themselves without
reservation

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
 11. Must be able to motivate others by self-example and lead the way as a true
Yoga Acharya.
12. Must learn from their mistakes and be ready to correct themselves when
they have made such mistakes
13. Must have devotion to the Guru who has guided them to the level of
becoming a teacher themselves. Guru Droha or treachery to one’s Guru is
considered the worst sin.

20 GENERAL INSTRUCTIONS FOR YOGA TEACHERS

Yogacharini Devasena Bhavanani
Senior Faculty ICYER and Yognat, Pondicherry www.icyer.com
1. Choose a natural setting with some trees, plants in an open area or a roof
top. If in a hall, please open the windows to improve the ventilation.
2. Make sure that all the mats are in a line and well organized. Discipline at all
levels is an important aspect of Yoga.
3. Make sure there is an adequate supply of water during the class. Proper
hydration is to be maintained at all times.
4. Try to keep the teacher student relationship in a traditional form as a Guru
Kula atmosphere. Without such a relationship real teaching cannot occur.
5. Give proper advice on the comfortable Yoga dress to be worn for the class.
Cultural aspects must be understood with regards to the dressing.
6. Make sure that you have already clearly explained the necessity of having an
empty stomach before performing any of the Yoga practices.
7. Try to have the classes in the morning and emphasize the importance of
facing the morning sun while doing the practices.
8. Help the students to become aware of what they are doing and what is
happening with every movement in the class. Becoming aware of how
unaware we are is the first step to be emphasized.
9. Clarify the right and left confusion that tends to occur during the practices.
10.Suggestions for a healthy diet and life style should be given as appropriate.
The importance of stopping the negative habits must be emphasized as much
as possible.
11.Try to give a detailed view of the practices that are being taught. For e.g.
when teaching the Surya Namaskar, make sure that you explain the concepts
of the Usha Shakthi, names of the sun with their meaning, importance of
breath-movement coordination etc. The cultural understanding should also
be developed at all times.
12.Yoga is a way of life and not just a few techniques. It is important to discuss
the principles such as the Yama-Niyama when appropriate.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
 13.Stress upon the importance of the three R’s. Regularity, rhythm and
repetition that have been so nicely explained by Amma. Daily practice should
be encouraged.
14.It is important to help them understand how to make life more meaningful by
paying attention to the process of transforming oneself from the lower animal
to the Divine states of existence. Change is the only constant as Amma
always says and the Panchakashara of Om Namashivaya is a very good Japa
in this regard.
15.This is a slow and steady process. Don’t rush them into any of the practices
without adequate preparation and don’t over stretch them as it may cause a
negative reaction. Pay attention to the students at all times.
16.Give them an understanding of the various paths of Yoga, the different
traditions, the types of Sadhakas and the importance of Guru Bhakti and
Guru Dakshina (gratitude to the Guru) in the evolutionary process. Shraddha
or faith in the Guru and their wisdom is essential for all students.
17.Slowly and steadily make the mind ready for the internal practices of
Dharana and Dhyana with proper step by step guidance. The awareness of
the flow of Prana in the different practices can make the student ready for
the inner experiences that occur later. Om Japa and the chanting of Mantras
can help make the process more internal.
18.The Sanskrit names are essential to understand the essence of the practice
and so make sure you give the names and their relevance.
19.Relaxation is very important and the teacher must guide the student in a
slow and step-by-step manner during the relaxation.
20.Swamiji and Amma have given us great examples of how to live the Yogic life
and teach for all types of students in all situations. We should learn from
them and follow their great examples.

CONSIDERATIONS IN TEACHING A PRACTICAL CLASS

Yogacharya Dr Ananda Balayogi Bhavanani
• Prepare yourself and be well read up on the topic to be taught
• Assess the level of the student and start from their present level.
• The first rule of Yoga and medicine is Ahimsa - do no harm!
• Start the class with a period of quiet sitting and a group prayer.
• Gentle warming up practices such as the Jathis are a useful way to prepare
the students physically and mentally for further practices
• Gently work the students into the different Yoga practices such as the Kriyas
and Asanas with emphasis on breath and body movement coordination
• Don’t make the students to hold the postures to long at the beginning.
• The progression in each practice should be ideally from the

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
 ƒ first step of going in and out of the posture in tune with the breathe
cycle,
ƒ the second step of holding the posture for a short period,
ƒ the third step of holding it for a longer duration of time.
• Make the class lively with some Yoga jokes and have a sip of water in
between the practices to hydrate the tissues.
• Introduce the breathing practices to develop a proper breathing pattern and
encourage the use of complete Yogic breathing (Mahat Yoga Pranayama)
from the beginning.
• Introduce the Pranayama practices in a step by step manner and go from a
short breath cycle to a longer one with time. Use of Bandhas is to be brought
in later when trying to hold the breath for longer periods of time.
• The importance of Mudras can be taught at the appropriate time with proper
examples to understand the flow of energy in the body. Sparsha Mudras are
an excellent tool to help students to understand the power of Mudras.
• Relaxation is the most important time in the class as the benefits of the
practices done in the class settle down in the body in a healthy manner at
that time. Don’t neglect this vital period of rest, relaxation and recuperation.
• Make mentions of the Yogic philosophy and psychological aspects as well as
the benefits of the practices at different intervals in the class. Repeat the
concepts many times as students tend to drift off and may not catch the
concepts if mentioned just once.
• Be open to questions and answers in the class but don’t let them disturb the
general rhythm, better to have a time allocated for the questions at the end
of the class.
• End the class with a group prayer and motivate the students to be regular as
that is one of the most important aspects of Yoga Sadhana.

METHODS OF TEACHING YOGASANAS

Yoga Chemmal V Anbhazhagan
President Pondicherry Yoga and Naturopathy Association
MEANING OF YOGA: As you all vividly know the word yoga means ‘unity’ or ‘one-
ness’. On a more practical level, yoga is channel of balancing and harmonizing the
body, mind and emotions. This is possible through regular practice of Asana,
Pranayama, Mudra, Shat karma and meditation etc.
MEANING OF ASANA: Asana mean a state of being in which one can remain
physically and mentally steady, calm, quiet and comfortable. According to Hatha
Yoga Pradipika – By practicing Asanas, one can attain steadiness of body and mind,
freedom from disease and lightness of limbs. According to Yoga Sutra – Sthiram
sukham asanam means a position which is comfortable and steady. However it is
found that asana means certain specific body positions which open the energy

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
channels and Psychic centre. As mentioned in the yogic scriptures that there are
84, 00,000 Asanas exists. Our great rishi’s and yogi’s modified and reduced the
number of Asanas to few hundred which is known today. It is very difficult to
perform all the Asanas by all. Of these few hundred, it’s sufficient to practice a few
Asanas which is most suitable to a particular practitioner. Regular practice of yoga
brings the maximum benefit.
TEACHING ASANAS TO THE BEGINNERS: There is a group of Asanas that should
be performed by those who have never practiced Yogasanas before, who are infirm
in any way, weak or sick and who are therefore unable to perform the most difficult
practices. This group consists of elementary techniques designed to prepare the
mind and body. The major Asanas of this group consists of Pawana muktasana
series. In Sanskrit these practices are referred to as “Sukshma Vyayama”. The
word ‘Pawan’ means wind or Prana and ‘Mukta’ means release and ‘asana’ means
pose. Therefore pawana muktasana also means a group of Asanas that remove any
blockages that prevent the free flow of energy in the body and mind. It is very
useful as a preparatory practice as it opens up all the major joints and relaxes the
muscles of the body. This group of Asanas can be practiced by all beginners or
advanced, young or elderly people suffering from minor ailments. Because of its
simplicity, it should be taught to all beginners. These practices are divided into
three parts such as:
Part-I: Anti-rheumatic group: These groups of Asanas are very good for
those with rheumatic arthritis and related ailments. These exercises consist
of toe-bending, ankle rotation, half butterfly, full butterfly and hip rotation,
hand bending, wrist bending, wrist joint rotation, elbow bending, shoulder
socket rotation and neck movement.
Part-II: Digestive/Abdominal group: This group of Asanas is concerned
specifically with strengthening the digestive system. The practices are raised
legs pose (uttana padasana), legs rotation (chakra padasana), cycling (pada
sanchalanasana), leg lock pose (supta pavana muktasana), rocking and
rolling, sleeping abdominal stretch pose (supta udara karshanasana) and
boat pose (navasana).
Part-III: Shakthi Bhandha Asanas: These groups of Asanas are
concerned with improving the energy flows within the body and breaking
down neuro-muscular knots, especially in the pelvic region whose energy
tends to stagnate. The practice consists of pulling the rope, dynamic spinal
twist, churching the mill, rowing the boat, chopping the wood, salutation in
sitting pose and abdominal stretch pose.

ON REGULAR PRACTICE OF ALL THE ABOVE THREE PARTS THE BEGINNERS

SHOULD TAUGHT THE NEXT STAGE OF ASANAS. ASANAS CAN BE
CLASSIFIED INTO THREE GROUPS AS FOLLOWS:

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
 YOGASANAS

CULTURAL RELAXATION MEDITATION

ASANAS ASANAS ASANAS

Cultural
Asanas

Standing Forward Backward Spinal Inverted Balancing

Asanas bending bending twisting Asanas Asanas
Asanas Asanas Asanas

I. CULTURAL ASANAS CAN BE CLASSIFIED AS FOLLOWS

1. STANDING ASANAS: This series of asana has a stretching and strengthening
effect on the back, shoulders and the leg muscles. They are particularly useful for
those who spend a lot of time sitting down or who have stiffness or pain in the
back. They improve posture, balance and muscular co-ordination. Some of the
standing Asanas include: Natarajasana, Vrikshasana, Tadasana, Utkatasana,
Garudasana, Trikonasana, Parivritta Trikonasana, Parswa Konasana, Veera
Badrasana, Ardha Chandrasana, Pada Uttanasana
2. FORWARD BENDING ASANAS : Forward bending Asanas loosen up the back,
maintaining good health and increasing vitality. These practices move the spine into
the position known as the primary curve, the shape it takes in the womb. During a
forward bending asana each of the vertebrae is separated, stimulating the nerves,
improving circulation around the spine and nourishing the spinal cord. This has a
positive impact on the organs of the body generally and on the brain specifically.
This group of Asanas is also very important for making the back muscles supple and
strong, compressing and massaging the abdominal organs, including the liver,
kidneys, pancreas and intestine and stretching the leg muscles. The followings are
some of the forward bending Asanas: Paschimottanasana, Janu sirshasana, Pada

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
hastasana, Utthitha janu sirshasana, Pada angusthasana, Vajra mutrasana,
Upavishta konasana, Koormasana
3. BACK BENDING ASANAS: Back bending Asanas are postures which turn the
body out to face the world. They are stimulating and extro verting. Because they
expand the chest and encourage inhalation, they are associated with the attitude of
embarrassing life. The practice backward bending Asanas can correct postural
defects and neuro-muscular imbalances of the vertebral column. These Asanas help
to circulate, purify and enrich the blood in the back region. This series of Asanas
create a negative pressure in the abdomen and pelvis, helping neuro-circulatory
toning of all the related organs and also massage the abdomen and pelvic organs.
The followings are some of the backward bending Asanas: Bhujangasana, Laghu
Vajrasana, Salabhasana, Dhanurasana, Sedhu Bandhasana, Chakrasana,
Ushtrasana
4. SPINAL TWISTING ASANA: Spinal twisting asana are important for spinal
health. The twist imposed on the spine and the whole trunk exercises the muscles,
make the spinal column more flexible and stimulate the spinal nerves. It also has a
strong influence on the abdominal muscles, alternatively stretching and
compressing them as the body twists from one direction to the others. The
followings are some of the spinal twisting Asanas: Meru wakrasana, Artha
matsyendrasana, Parivritti janu sirshasana, Bharadvajasana, Pashasana, Privritta
trikonasana, Privritta parshva konasana.
5. INVERTED ASANAS: Inverted Asanas reverse the action of gravity on the body;
instead of everything towards the feet, the orientation shift towards the head.
Similarly on the emotional on the Psych level inverted Asanas turns everything
upside down, throwing a new light on the old pattern of behavior and being.
Generally these practices improve health, reduce anxieties and stress and increase
self confidence. These Asanas encourage a rich supply of blood flow to the brain
and nourishing the neurons and flushing out the toxins. Blood and limb,
accumulated in the lower limbs and abdomen, are drained back to the heart, then
circulated to the lungs, purified and re-circulated to all parts of the body. This
process nourishes the cells of the whole human organisms. They enrich blood flow
also allows the pituitary gland to operate more efficiently. The followings are some
of the inverted Asanas: Bhumi pada uttasana, Vipareeta karani asana,
Sarvangasana, Padma sarvangasana, Halasana, Sirshasana, Oordhwa padmasana.
6. BALANCING ASANAS: Balancing Asanas develops the cerebellum, the brain
centre that controls how the body works in motion. These Asanas induce physical
balance, stilling unconscious movements. This group of practice develops a
balanced mind and a more matured outlook on life. It also balances the novel
system and removing stress and anxiety. At the beginning these Asanas may be
difficult to perform however the body is very adoptable and progress will quickly be
made with few weeks of regular practice. The following are some of the balancing
Asanas: Garudasana, Natarajasana, Vatayanasana, Bakasana, Kukutasana,
Hamsasana, Mayurasana.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
II. RELAXATION ASANAS: The relaxation Asanas should be performed before and
after the asana session and at any time when the body become tired. The
followings are some of the important relaxation Asanas: Shavasana (corpse pose),
Advasana(reversed corpse pose), Makarasana(crocodile pose),
Jyestikasana(superior pose) and, Matsya Kridasana(flapping fish pose).

III. MEDITATION ASANAS: The meditative Asanas needs to hold the body in a
steady position without conscious effort. It is essential to remain awake and alert
while going to various stages which lead to successful meditation. Initially most
people will find it difficult to sit in one asana for a long time. However, through
regular practice of the pre meditation posture, the legs and hips will become
flexible enough comfortably maintain a steady posture. The followings are some of
the Asanas prescribed for meditation. They are Padmasana, Bhadrasana,
Siddhasana and Vajrasana.

GENERAL NOTE FOR THE YOGA PRACTITIONERS:

The following practice notes should be thoroughly understood before teaching and
practicing yoga.
Breathing: Always breathe through the nose unless specific instructions are given.
Awareness: Awareness has many connotations, in this context, it may be
understood as consciously noting the physical movement, the postures itself,
breath control and synchronization, mental counting, sensations in the body,
movement of Prana, concentration on an area of the body or chakra and most
important, any thoughts or feelings that may arise during the practice of Asanas.
This awareness is essential in order to receive optimum benefits from the practices.
Relaxation: Shavasana may be performed at any point during asana practice,
especially when feeling physically or mentally tired. Shavasana should also be
practiced on completion of the Yogasanas programme.
Sequence: After completing shat karma, asana should be practiced, followed by
Pranayama, pratyahara, dharana and then meditation.
Counter pose: The concept of counter pose is necessary to bring the body back to a
balance state. It is important that the asana practice should be structured so that
backward bends are followed by forward bends and vice-versa.
Time: Asana may be practiced at any time of the day after meals. The best time,
however is the 2hrs before and including sun rise. This period of day is known in
Sanskrit as Brahmamuhurta and is most conducive to the higher practice of yoga.
Place: Practice in a well-ventilated room where it is calm and quiet. Asanas may
also be practiced outdoors but the surrounding be pleasant, a beautiful garden with
trees and flowers.
Blanket: Use a folded blanket of natural material preferably white in colour for the
practice of Asanas.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
Clothes: During the practice of Asanas it is better to wear loose, light and
comfortable clothing. During the practice of Asanas spectacles, watches and
jewelries should be removed.
Bathing: Try to take a cold shower before starting Yogasanas.
Emptying the bowels: Before commencing the Asanas programme the bladder and
intestine should preferably be emptied
Diet: there are no special dietary rules for asana practitioners, although it is better
to eat natural food and in moderation. At meal time it is advised to half fill the
stomach with food, 1/4th of water and leave the remaining 1/4th empty. Eat only to
satisfy hunger and not so much that a feeling of heaviness or laziness occurs. Eat to
live rather than live to eat. Food which causes or gas in the digestive system, which
are heavy, oily and spicy should be avoided, especially when Asanas are practiced
with a spiritual aim.
No straining: Never exert undue force while doing Asanas.
Age: Asanas may be practiced by people of all age groups, male or female.
Contra-indication: people with fractured bones or who are suffering from chronic
ailments should consult a yoga teacher or doctor before commencing Asanas.
Termination of Asanas: If there is excessive pain in any part of the
body the asana should be terminated immediately and if necessary
medical advice shout.

SHATKRIYAS: THE SIX PURIFICATORY ACTIONS

Yoga Chemmal Smt Meena Ramanathan
Senior Faculty Yognat and Coordinator Yoga Courses Pondicherry University
Community College, Pondicherry
The term Shat Karma or Shat Kriya translates as ‘six actions’, each ‘action’ has
several practices. Each one is powerfully purifying, profoundly cleansing at all
levels of ‘being’ and induces self-study (Swadhyaya) that subtly alters aspects of
the manipulative ego-personality. The ancient Rishis considered them as essential
to the practice of Yoga as they have manifold, wondrous result and are held in high
esteem. These Kriyas have powerful effects within both the physical and energy
bodies (Koshas) and have a dynamic impact on the Doshas. Therefore, the aims of
Hatha Yoga and of the Shat Kriyas are to cleanse the internal organs and thereby
create harmony between the major Pranic flows, Ida and Pingala, and attaining
physical and mental purification and balance. They help develop immunity by
eliminating the toxins and stimulate the mind by removing lethargy (Tamas).
Stimulates vitality and helps in retardation of ageing, increasing the awareness.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
These Kriyas are listed in Shloka 12 of Gherenda-Samhita,(a classic text of Hatha
Yoga)
DHAUTIR-VASTIS-TATHA NETIR, TRATAKAM, NAULI
KAPAL-BHATIS-C-AITANI, SAT-KARMANI SAMACARET
Which means, “The body is cleaned with the help of the six following process”
1. Dhauti- Cleanses the upper GIT up to stomach.
2. Basti - Cleanses the lower part of GIT, especially the rectum.
3. Neti - Cleanses upper nasal tract from nostrils to throat
4. Nauli- Cleanses abdominal organs, strengthens and tones abdominal muscles.
5. Kapalabhati - Refreshes, activates brain cells cleaning the respiratory tract.
6. Trataka- Strengthens and tones the eyes, improves eye sight.
When Shat Karmas are used in the very beginning, it unplugs the repression of
cultural conditioning, open up the energy channels, activate the energy centers,
and also unburden the physical body of accumulated obstructions and toxins.
Shat Karmas are NOT simply physical cleansing exercises; rather they utilize
specific body mechanics in order to remove emotional and mental blockages and
hindrances. They affect the physical body, energy body, mental/emotional body,
the creative thought processes and pathways of embodiment in a positive way.
They are meant to wake us up and remove obstacles. They are not designed to be
used exclusively, but rather are preparatory activities intended to be integrated
with the other practices such as Yama / Niyama, Asana, Dhyana, Pranayama, and
the rest of the Yoga practices capable of creating a profound synergy and
synchronicity (of body, nature, breath, mind, and spirit).
These Kriyas create space in the human temple for living spirit -- they detoxify the
body, the blood stream, the nervous system, brain, Nadis, mind, thought patterns,
and negative tendencies. By opening up these pathways, less distracting energetics
are present and more positive, healing, and evolutionary creative energy is able to
flow. The Kriyas thus serve as power synergists in the purification of the body-
mind, its activation, and integration.
PRECAUTIONS
• They look difficult, revolting, unnatural and are definitely not easy.
• There is some risk of harm to the learner if something goes wrong.
• These powerful techniques should never be learned from books or taught by
inexperienced people. According to tradition only those instructed by a Guru
may teach others.
• It is essential to be personally instructed as to how and when to perform
them according to individual needs.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
Hatha Yoga Pradipika Chapter 2 verse 21 – 36, explains the technique,
benefits and the precautions of the Shat Karmas
21: “When fat or mucus is excessive, Shatkarma; the six cleansing techniques,
should be practiced before (Pranayama). Others, in whom the Doshas, i.e. phlegm,
wind and bile are balanced, should not do them.
22: Dhauti, Basti, Neti, Trataka, Nauli and Kapalabhati; these are known as the six
cleansing processes.
23: These Shatkarma, which effect the purification of the body, are secret. They
have manifold, wondrous results and are held in high esteem by eminent Yogis.
24: A strip of wet cloth four Angulas wide (i.e. 7 – 8 cms) and fifteen hand spans
(i.e. 1 ½ m) in length is slowly swallowed and then taken out, as instructed by the
Guru. This is known as Dhauti (internal cleansing).
25: There is no doubt that coughs, asthma, diseases of the spleen, leprosy and
twenty kinds of diseases caused by excess mucus are destroyed through Dhauti
Karma.
26: Sitting in Utkatasana, navel deep in water, insert a tube into the anus and
contract the anus. This cleansing with water is called Basti Karma.
27: Enlargement of the spleen and all diseases arising from excess wind, bile and
mucus are eliminated from the body through the practice of Basti.
28: By practicing Basti the appetite increases, the body glows, excess Doshas are
destroyed and the Dhatu, senses and mind are purified.
29: Insert a soft thread through the nose to a length of one hand span so that it
comes out of the mouth. This is called Neti by the Siddhas.
30: Neti cleanses the cranium and bestows clairvoyance. It also destroys all
diseases that manifest above the throat.
31: Looking intently with an unwavering gaze at a small point until tears are shed is
known as Trataka by the Acharyas (teachers).
32: Trataka eradicates the eye of all diseases, fatigue and sloth and closes the
doorway to creating those problems. It should be carefully kept secret like a golden
casket.
33: Lean forward, protrude the abdomen and rotate (the muscles) from right to left
with speed. This is called Nauli by the Siddhas.
34: Nauli is foremost of the Hatha Yoga practices. It kindles the digestive fire,
removing indigestion, sluggish digestion, all disorders of the Doshas and brings
about happiness.
35: Perform exhalation and inhalation rapidly like a bellows (of a blacksmith). This
is Kapalabhati and destroys all the mucus disorders
36: By the six Karmas (Shatkarma) one is freed from excesses of the Doshas. Then
Pranayama is practiced and success is achieved without strain.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
 TYPES OF THE SHAT KARMAS
DHAUTI -Types of Dhauti: (HYP describes Vatsara Dhauti only; the other Dhauti
practices are described in the Gherenda Samhita.)
• ANTAR DHAUTI (internal): Vatsara (wind), Varisara (water), Danda (stick),
Vaman (Kunjal) , Bahiskrita (anal cleaning)
• DANTA DHAUTI (teeth), Jihva (tongue), Karna (ear), Kapalrandhra (frontal
sinuses), Kapal (head), Chakshu (eyes), Danta (teeth)
• HRID DHAUTI: Vastra (cloth), Danda (stick), Vaman (Kunjal)
• MOOLA SHODANA (base purification)

BASTI - active enema process

• Jala Basti (Water is sucked into the colon through the anus and expelled)
• Sthala Basti (Air is sucked in this case)

NETI -Nasal irrigation technique (Neti destroys Kapha-Doshas, and is said to

bestow clairvoyance (Divya Drishti)
• Jala Neti (passing warm saline water through the nose)
• Sutra Neti (passing a soft thread through the nose)
• Ghrta Neti (passing ghee through the nose)
• Dugdha Neti (passing of milk through the nose)

TRATAKA- A Yogic exercise for the eyes, it involves steady and continuous gazing
at a point of concentration.
• Antara Trataka, (internal) and
• Bahira Trataka (external )

NAULI -In this the abdominal muscles are isolated and churned.
• Dakshina Nauli (when muscles are isolated to the right)
• Vama Nauli (left)
• Madhyama Nauli (middle)

KAPALABHATI - Detoxification technique of Yoga

• Vatakrama Kapalabhati (similar to Bhastrika Pranayama)
• Vyutkrama Kapalabhati (sucking water in through the nose and expelling it
through the mouth)
• Seetkrama Kapalabhati (in through mouth and out through nose.)

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
 PRANAYAMA: EXPANDING THE MOTHER ENERGY
Yoga Chemmal Yogacharini Dr Nalini Devi
Senior Faculty ICYER and Director Gitananda Yogalayam, Spain

THE ART AND SCIENCE OF CONTROL AND EXPANSION OF THE MOTHER ENERGY OF
THE UNIVERSE THAT HOLDS EVERYTHING TOGETHER

We can absorb Prana directly from the sun, through the breath, water, earth, other
people, food and cultivating healthy emotions and high thinking.

CLASSIFICATIONS OF PRANAYAMA
1. Adhama or Yoga Pranayamas (Tamas)
- Correction of breathing difficulties
- Cleansing of the respiratory system
- Toning up the nervous system
- Strengthening the mind
Examples: Vibhaga Pranayama, Bhastrika, Shetali Pranayamas

2. Samyama or Madyama Pranayamas (Rajas)

- Sensory control
- Sensory withdrawal
- Concentration
- Meditation
Examples: Bhramari, Pranava and Savitri Pranayamas

3. Shakti or Uttana Pranayamas (Sattvas)

The Uttanas are the higher Pranayamas that are useful in the arousal of
Kundalini Shakti Eg: Ujjayi and Surya Bhedana

Kevala Khumbaka or Nirguna

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
 Adham Pranayama Madhyam Pranayama
Low Chest Breathing Mid Chest Breathing

Adhyam Pranayama Mahat Yoga Pranayama

High Chest Breathing Complete Breath

VIBHAGA PRANAYAMA: SECTIONAL BREATHING

HATHENAS:
ASANAS AND KRIYAS
TO OPEN THE LUNGS
BY
FORCING AIR INTO
ITS
BRONCOPULMONARY
SEGMENTS

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
 TEACHING YOG TO CHILDREN
Prof Dr Madanmohan
Director-Professor Physiology, JIPMER, Pondicherry
Nowadays, there is a lot controversy about introducing sex education in the
schools. Why not instead, introduce non-controversial and highly desirable yog
education in the schools? In Vedic India, yog education was a part of ashram life.
If we introduce yog in schools, we will surely produce many rishis and Vivekanands.
Present day school education is stress-oriented and plagued by the burden of bulky
school bags and stress generating examinations. Examination time is stressful not
only to the students, but also to the parents and family members. Children need to
relax and be happy. But, it is all stress because of high demands on them. Yog is
the best means to prevent as well as manage stress. Yog is not “job education” but
“self education”. It is an ideal tool for holistic development of our body, mind and
soul. Children are malleable and imitative and childhood is the most critical period
of growth and development. Hence, school life is the most appropriate time for
achieving excellence through yog. Yog can be used to improve not only physical
health and physiological functions, but also concentration, memory, will power and
discipline at the school level. Children do not need high metaphysical, philosophies,
but common sense basic concepts of yog.
In the elderly, body is rigid and health problems start appearing. Hence, yog
practice should include easy performing non-straining asans, non-taxing
pranayams, meditation and relaxation. At the college level, yog training can be
research oriented. School children are quite flexible and they can take to asans like
ducklings to water. Primary school children can enjoy suryanamaskar and AUM
chanting. Children need to be taught how to concentrate. At high school level,
meditation (dhyan) and self study and introspection (swadhay) can effectively
control the negative emotions and restlessness of mind. If dhyan is difficult,
dharana (concentration) can be developed by conscious breathing, tratak and
nasikagr mudra. This will help in developing awareness in every action. The result
will be desirable effect on children’s emotional health and studies. Nadishuddhi
with breath awareness and AUM chanting can effectively reduce the stress levels of
children.
Violence is in the air. Terrorists are having a field day. Cinema glorifies violence.
And we give our children water pistols and guns as toys! Emphasizing yam-niyam
will inculcate virtues that will make children peaceful, humane and happy. It is
clear that yog will make our children physically strong, emotionally balanced,
mentally peaceful and spiritually advanced. Thus, yog is the best answer for
children’s psychological problems and all round development.

TEACHING YOG TO WOMEN

From the yogic point of view, childhood and postmenopausal periods of women are
not different from men. On the other hand, the periods of adolescence (~11 – 18
years), womanhood (19-45 years) and menopause (~46-56 years) are unique to
women.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
During the adolescent period, there is increase in the production of female sex
hormones resulting in profound physiological and psychological changes. Girls may
experience mood swings and are vulnerable to sexual abuse if they are ignorant.
Hence, the emphasis should be on understanding (jnan yog) and moral-ethical
values (yam-niyam). Regular yog practice will be of great help to cope with the
situation. Relaxation techniques like shavasan and slow rhythmic breathing should
be emphasized. Abdominal (adham) breathing, mool bandh, ashwini mudra, agnisar
kriya and vipareetakarani are good for pelvic health.
For antenatal and postnatal care, abdominal breathing, shavasan and non-taxing
asans can be used to improve general health and reduce the pregnancy-related
complaints. Regular practice of yog will go a long way to reduce the incidence of
surgeries and load on our health care delivery system.
Post - menopausal women may have the feeling of loss of womanhood and general
emptiness. Disciplined yogbhyas is an ideal way to improve personality and general
well being to manage such cases.

FOR THE YOG TEACHER

Rather than a teacher, you should be a guru, an acharya. Guru is an accomplished
one, an expert in the field. Acharya is one who teaches by his personal example.
Acharya is the best teacher because he inspires while good teacher explains and a
bad teacher complains. Vedic India was on top of the world in every field—science,
philosophy, art and craftmanship. This was because of the gurus, acharyas and
rishis (seers, mantr drishtas) who, as nishkamakarmayogis, worked selflessly for
the benefit of humanity.
Nowadays, teachers are devoid of noble thoughts and attitudes. They work for
their salary and lack commitment, noble qualities and dedication to their work.
Come exams and they go on strike! How can such teachers inspire the students?
As a yog teacher, you should be an acharya, a guru and strive to become a rishi.
Then you can impart knowledge of material sciences (apara vidya) as well as the
spiritual knowledge (para vidya / brahm vidya). Spiritual background will help
students to do better in material sciences as well and they will progress in their
profession.
In Vedic India, gurukul system of education gave equal importance to material as
well as spiritual knowledge. Treat all students equal, irrespective of social or
economic status. Remember that the great Yogeshwar Krishn and his buddy,
humble Sudama (Kuselan) studied together in the same gurukul.
As a role model, you should strictly observe yogic codes of conduct (yam-niyam)
and embrace a simple and intellectual life that is based on regular self-appraisal
(swadhay). If you are blessed with these qualities you will be able to produce
distinguished citizens who will be an asset to the society.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
 BASIC QUESTIONS IN TEACHING YOGA
Yogacharya Srikant
Assistant Faculty ICYER and Representative of Gitananda Yoga, Canada

What do you wish to be, an instructor or a teacher?

The reason for this question is simple. An instructor is one who gives instructions,
who gives technique but is not capable or has no interest in teaching in the real
sense of the term. On the other hand, a teacher is one who is qualified to share
whatever knowledge he/she has and is constantly active in the following process.
He/she is interested in the unfolding of the student and should be to the best of
his/her capabilities an embodiment of the teachings. The present document
addresses these persons.
There are three elements that compose the process in which we consciously teach.
They are separated here for the sake of clarity but are in reality one continuous
process and are cyclic in nature as the three elements are pondered and reassessed
continuously. We might have to go through this cycle a million of times, and so we
should since we change, our students change and with this, the teaching structure
should equally adapt to these new realities though the core concepts of a tradition
are eternal. This is a dynamic process and any stagnation of the mind should be
avoided.
1. Content
This can be understood as what we have, what we know, what we have access to
and what we are able to teach. They can be seen as:
• The practices: we need to understand them technically but we need to
understand the bigger picture, the rationale behind these Asanas,
Pranayamas, Mudras or Jattis. Both are equally essential as there can be no
valid teaching without both.
• The Yogic concepts: there is pure theory but especially in Yoga, that in
itself is meaningless without implementing, even in the most simple
practices.
• Our personal experiences: these practices should be taught by one who
has actually has done some Sadhana and has actualised or gone deep into
some aspects.
• Swaguru: The Guru can but point the way. We need also to rely on our
own understanding to give life to what we teach. This can only be had
through conscious living and teaching.
• The guidance of Guru: these teachings have not been invented. We need
to remember the source and go to it as often as possible. These sources are
Swamiji, Amma, Dr. Ananda. The books, manuals and DVD’s that they have
produced are essential references.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
2. Objectives
This can be interpreted as what we are interested in sharing, what we think we
want to emphasise in terms of personal preference and our own state of being at
that time. It is important to keep these ideals quite high since we often fall short.
If our ideals very low, falling short of that would be something but far away from
our potential. If our ideals are high, falling short of that still is a very good step.
The following questions arise:
• What are our ideals? These can be personal but should be always put in
the context of a tradition and in the deeper sense of what Yoga truly is:
conscious spiritual evolution or Union with the Divine.
• What teaching methods are we to use? This depends a little on our
personality and on the structure of a set tradition.
• Does the teacher learn from his/her students? A point to always keep
in mind: teaching is an exchange and not a one way process. It is not that
the teacher receives the same lessons as the student, but it is a dynamic
process for both, or it should be to qualify as teaching. A good teacher
learns at least as much as his students. The following question should be
contemplated by the discriminate mind and not the Ego: what do we think
we gain from teaching?

3. Situational realities
This is the part where our ideals are brought down to earth and where we can
actually learn the most since we have to adapt and develop “skill in action”. We
must assess the realities of our students, of the structure in which we will teach
and the needs of the students. These realities are to be assessed:
• The type of students: motivations to being there, age group, level of
understanding, physical condition, cultural background, homogenous group
or not, etc.
• Physical structure: windows, A/C, sunlight, ground level, access to the
outdoors, close to a green area, outdoors, indoors. Basically, is the
structure conducive to Yogic principles? We do our best and leave the rest.
Yoga is also learning sweet adjustment, that as true for the student as it is
for the teacher.
• Time constraints: this will influence the students understanding of the
teachings and their awareness (duration of the class, moment in the day
the class is given, etc.), it can also be understood as our own time
constraints as not all teachers can survive on teaching Yoga alone
• Support given by Guru: as always, the Guru can guide us through these
challenges and are manifested in this Paramparai through Amma and Dr.
Ananda.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
 METHODOLOGY FOR YOGA TEACHERS TO SUPPORT
DEVELOPMENT OF INNER ASPECTS OF YOGA

Yogacharini Shobana
Assistant Faculty ICYER and Representative of Gitananda Yoga, Czech Republic

Before we start to teach and share inner aspect of Yoga

there should be:
• Higher realization and motivation WHY + HOW we wish to share yogic way
of life.
• Awareness that: Inner aspect of Yoga is possible to teach and learn
safely step by step ONLY within the structure of ancient Yoga
tradition, Paramparai (Guru Kula atmosphere), which is the source of
inner knowledge necessary for transcendence of consciousness to higher
divine level. THAT IS THE SAFEST WAY OF THE INNER
TRANSFORMATION.
• Always connection with the Paramparai, with Guru, who is our lighthouse
showing us the way of right Yoga Sadhana. Than we can safely and wisely
support, lead and share inner Yoga principles with others.
• Always GRATEFULNESS TO PARAMPARAI, TO THE GURU, TO DIVINE
FORCE. BLESSING OF THE GURU IS THE POWER FOR SUCCESFUL
MISSION IN TEACHING OF INNER ASPECT OF YOGA.
“To become a good teacher first we have to be a good student”
Amma
• Understanding the right meaning of title Yogacharya, Yogacharini. It
gives responsible to behave consciously as yogic example for others in all
ways of our life. (not only in Yoga classes). The presence of good example of
Yogacharya, Yogacharini always naturally uplifts other souls to higher
consciousness. To become Yogacharya, Yogacharini means that we got
blessing to walk on the right path of inner transformation. BUT we are still at
the beginning, we must be extremely careful and always check ourselves if
our way of thinking, feeling, acting is according the cosmic law, according to
Yoga principles. Swadhyaya is always very important. Swadhyaya should
become our main company in every moment.
• Effort to lead Yoga students in responsibility of their own life. (Avoid
the risk of dependence of students on teacher).
• Teacher should do his best to teach by his own example according
the cosmic law (Yama, Niyama principles), should not tried to safe
everyone !

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009
 HOW CAN WE SHARE AND CREATE ATMOSPHERE OF ANCIENT YOGA
TRADITION IN CLASSES OUTSIDE OF THE ASHRAM STRUCTURE
(GURU KULA SYSTEM) ?
All powers are created by 3 Rs (repetition, rhythm, regularity). Following rituals
using in Paramparai bring us stability create certain uplifting divine atmosphere in
the class which helps us to direct Yoga lessons in the teaching of Paramparai.
• Greeting Namaste at the beginning and end of the class
• Calm sitting at the beginning and end of the class concentrating on breath
• Chanting Om and mantra at the beginning and at the end of the class
• Teaching in the clean simple place with fresh air
Following the structure of teaching in Paramparai will attract mainly
serious Yoga students seeking the higher true.

USEFUL METHODS OF YOGA TEACHING

• Application form at the beginning of the course helps to the teacher get know
more about the Yoga student (personality, character, health condition, Yoga
aspiration)
• For perfection in 3 Rs and in Swadhyaya student can work every day on
personal diary of his Yoga Sadhana. Example of such a diary which we used
last year with Czech students is on following page.
• Written form of Svadhyaya (writing essays) seems to be excellent tool in
Yoga teaching and inner development of the student.

For development of inner aspect of Yoga is important to conduct:

• Regular Satsangha with Bhajans and discussions on the basic topic Yama and
Niyama which are the pillars for development of inner aspect of Yoga
• Conducting at least week-end seminars for deeper experience of Yoga
Study sheets, books and other recommended material can be also valuable
• Personal contact of the teacher and the student is at the beginning very
important. Student should feel safe and supported. Health relationship with
trust, gratitude and love between teacher and student is very important on
the way of inner transformation.
Wishing you all the best in your Yoga teaching experience and sincere Yoga seekers
around you. May we all grow together and support each other on our way towards
higher goals.
OM SAHANA VAVATHU SAHA NAU BHUNAKTU
SAHA VEERYAM KARAVAVAHAI
TEJASWI NAVADHITHAM ASTHU MAVIDHVISHAVAHAI
OM SHANTHI SHANTI SHANTHI OM

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

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