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YOGA AND ODISSI DANCE

The Divine Connection

Dissertation submitted to Sivananda Yoga Vedanta Academy, Bhubaneswar, Odisha in

partial fulfillment of the requirements for award of the degree of

Master in Yoga

By:

Chandrika Rani Khuas

Roll No.- 50MIY18005

Under guidance of :

Dr. Radhamohan Mishra

Sivananda Yoga Vedanta Academy, Bhubaneswar, Odisha

Utkal University of culture, Bhubaneswar, Odisha

Sivananda Yoga Vedanta Academy, Bhubaneswar, Odisha

2018

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 CERTIFICATE

This is to certified that the dissertation entitled “YOGA & ODISSI – THE DIVINE

CONNECTION” submitted by Mrs Chandrika Rani Khuas bearing roll no 50MIY18005 under

our guidance and supervision is a confide work in the partial fulfilment of the requirement

for the degree of master in yoga from Utkal University of culture, Bhubaneswar for the

session 2018-20 of Sivanada Yoga Vedanta Academy is being carried out under my

supervision. To the best of my knowledge the master embodied in the report has not been

submitted to any other university/institute for the award of any degree or Diploma.

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 ACKNOWLEDGEMENT

The research scholar wishes to express his sincere appreciation and gratitude to Dr.

Radhamohan Mishra, principal, Sivananda Yoga Vedanta Academy, Bhubaneswar Odisha for

providing him an opportunity to work on this thesis and facilitate extend to him in carrying

out the project successfully. The words are inadequate to express the Writer’s gratefulness.

Thanks to Dr. Radhamohan Mishra for his timely guidance and suggestion without which

the study could not have been completed.

Researcher is highly grateful to Dr. P.K. Pradhan (IAS Retd.), Director, Sivananda Yoga

Vedanta Academy for the analysis of data.

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 DELCARATION

I hereby declared that the dissertation entitled “YOGA & ODISSI – THE DIVINE

CONNECTION” which is being submitted for the post graduate degree in yoga for the

session 2018-2020 of Sivananda Yoga Vedanta Academy, BBSR is the result of work carried

by me under the guidance and supervision of Dr. Radhamohan Mishra, principal of SYVA,

BBSR.

I further declared this dissertation part it has not been previously to this or any other

university for any other degree.

Dt…………………………….

Place……………………….. Chandrika Rani Khuas

Roll No.- 50MIY18005

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 CONTENTS

1. The Yoga of Odissi

2. Classic introduction of Yoga

3. Stages of Yoga

4. Comparison between Yogic Mudra and Odissi Mudra

5. Comparison between posture of Yoga Odissi

6. Conclusion

7. Bibliography

8. Photographs

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 YOGA

“Yoga is not an ancient myth buried in oblivion. He is the most valuable inheritance

of the present it is the essential need of today and the culture tomorrow.’’

Yoga is the science of right living and as such is intended to be incorporated in daily

life. It works on all aspects of the person physical, vital, mental, Emotional and

spiritual.

The word Yoga means unity or oneness and is derived from the Sanskrit word Yuj

which means to join. This unity or joining is described in spiritual terms as the union

of the individual consciousness with the universal consciousness. On a moral

practical level Yoga is a means of balancing and harmonising the body, mind and

emotions. This is done through of practice of Asana, Pranayama, Mudra, Bandha,

Satkarma, and meditation and must be achieved before union can take place with

the higher reality. Yoga also means union or communion. It is the true union of our

will of God. This means the Yoking of all the powers of body, mind and soul to God.

It means the disciplining of the intellect, the mind, the emotion, the will which that

Yoga Presupposes. It means poise of the sole which enables one to look at life in all

its aspects evenly. One who follows the path of Yoga is a Yogi or Yoginee. In the six

chapter of Bhagbat Gita which is the most important authority on Yoga philosophy,

Sri Krishna explains Arjun the meaning of Yoga is deliverance from contact with pain

and sorrow. It is said when his mind intellect and self Ahamkara are under control

freed from restless desire, so that a rest in the sprit within a man becomes Yukta.

One in communication with God. A lamp doesn’t flicker in a place where no wind

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blow so it is with a Yogi who controls his mind, Intellect, and self being absorbed in

the spirit within him. When the restlessness of the mind, intellect and self is stilled

through of practice of Yoga. The Yogi by the grace of the spirit within himself finds

fulfillment. This is the real meaning of Yoga- A deliverance from contact with the pain

and sorrow.

“As a well cut diamond has many facets each reflecting a different color of light. So

does the word Yoga each facets reflecting a different shade of meaning and

revealing different aspects of the entire range of human Endeavour to win inner

peace and happiness.”

The Bhagbat Gita also gives other explanation of the term Yoga and lays stress

upon Karma Yoga (Yoga by action). It is said work alone is your privilege, never the

fruits there of. Never let the fruits of action be your motive and never cease to work.

Work in the name of lord abandoning, selfish, desire. Being not affected by success

or failure. This equipoise is called Yoga.

Yoga has also been described as wisdom, in work or skillful living amongst activities

with harmony and moderation. Yoga is not for him who gorges too much, not for him

who starves himself. It is not for him who sleeps too much, nor for him who stays

awake. By moderation in eating and in resting by regulation in working and by

concordance in sleeping and working Yoga destroy all the pain and sorrow.

The Kathopanishad described Yoga thus : when the sense are stilled, when the mind

is at rest when the intellect wavers not – then say the wise, is reached the highest

stage, this steady control of the senses and mind has been defined as Yoga, he who

attains it is free from delusion.

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 THE STAGES OF YOGA

The right means are just as important as the end in view. The eight limbs or stages

of Yoga for the quest of the soul. They are:

1. Yama (universal moral commandments)

2. Niyama (self purification by discipline)

3. Asana (Posture)

4. Pranayama (rhythmic control of the breath)

5. Pratyahara (withdrawal and emancipation of the mind from the domination of

the senses and exterior objects )

6. Dharana (concentration )

7. Dhyana (meditation )

8. Samadhi (a state of super-consciousness brought about by profound

meditation, in which the individual aspirant (sadhaka) becomes one with the

object of his meditation –Paramatma or the Universal Spirit).

Astanga Yoga – The Eight Limbs of Yoga

The yoga sutra of Patanjali is divided into four chapters or pada. The first deals with

Samadhi, the second with the means (sadhana) to achieve Yoga, the third

enumerates the powers (vihuti) that the yogi comes across in his quest, and the

fourth deals with absolution (kaivalya).

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Yama

The first one of these is yama (ethical disciplines) – the great commandments trans-

cending creed, country, age and time. They are: ahimsa (non-violence), satya (truth),

asteya (non-stealing), brahmacharya (continence) and aparigraha (non-

coveting). These commandments are the rules of morality for society and the

individual, which if not obeyed bring chaos, violence, untruth, stealing, dissipation

and covetousness. The roots of these evils are the emotions of greed, desire and

attachment, which may be mild, medium or excessive. They only bring pain and

ignorance.

1. Ahimsa - The word ahimsa is made up of the particle ‘a’ meaning ‘not’ and

the noun himsa meaning killing or violence. It is more than a negative

command not to kill, for it has a wider positive meaning, love. This love

embraces all creation for we are all children of the same father-the Lord. Men

either kill for food or to protect themselves from danger. But merely because a

man is a vegetarian, it does not necessarily follow that he is no-violent by

temperament or that he is a yogi, though a vegetarian diet is a necessity for

the practice of Yoga. Bloodthirsty tyrants may be vegetarians, but violence is

a state of mind, not of diet. One can use a knife to pare fruit or to stab an

enemy. The fault is not in the instrument, but in the user. Men take to violence

to protect their own interests- their own bodies, their loved ones, their property

or dignity. But a man cannot rely upon himself alone to protect himself or

other. The belief that he can do so is wrong. A man must rely upon God, who

is the source of all strength. Then he will fear no evil. the yogi believes that

every creature has as much right to live as he has. He believes that he is born

to help others and he looks upon creation with eyes of love. He knows that his

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 life is linked inextricably with that of others and he rejoices if he can help them

to be happy. He puts the happiness of others and he rejoices if he can help

them to be happy. He puts the happiness of other before his own and

becomes a source of joy to all who meet him. As parents encourage a baby to

walk the first steps, he encourages those more unfortunate than himself and

makes them fit for survival. For a wrong done by others, men demand justice ;

while for that done by themselves they plead mercy and forgiveness. The yogi

on the other hand, believes that for a wrong done by another there should be

forgiveness. He knows and teaches other how to live. Along with ahimsa go

abhaya (freedom from fear) and akrodha (freedom from anger). Freedom from

fear comes only to those who lead a pure life. The yogi fears none and none

need fear him, because he is purified by the study of the self. Fear grips a

man and paralyses him.

2. Satya - Satya or truth is the highest rule of conduct or morality. Mah-atma

Gandhi said: truth is God and God is Truth. As fire burns impurities and refines gold,

so the fire of truth cleanses the yogi and burns up the dross in him. If the mind thinks

thoughts of truth, if the tongue speaks words of truth and if the whole life is based

upon truth, then one becomes fit for union with the infinite. Reality in its fundamental

nature is love and truth and expresses itself through these tow aspects. They yogi’s

life must conform strictly to these tow facets or Reality. That is why ahimsa, which is

essentially based on love, is enjoined. The man firmly established in truth gets the

fruit of his actions without apparently doing anything. God, the source of all truth,

supplies hs needs and looks after his welfare.

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3. Asteya - The desire to possess and enjoy what another has, drives a person

to do evil deeds. From this desire spring the urge to steal and the urge to covet.

Asteya (A=not, steya = stealing), or non-stealing includes not only taking what

belongs to another without permission, but alos using something for a different

purpose to that intended, or beyond the time permitted by its owner. It thus includes

misappropriation, breach of trust, mismanagement and misuse. They yogi reduces

his physical needs to the minimum, believing that if he gathers things he does not

really need, he is a thief. While other men crave for wealth power, fame or

enjoyment, He who obeys the commandment thou salt not steal, becomes a trusted

repository of all treasures.

4. Brahmacharya - According to the dictionary brahmacharya means the life of

celibacy, religious study and self-restraint. It is thought that the

loss of semen leads to death and its retention to life. the concept of brahma-charya

is not one of negation, forced austerity And prohibition. According to Sankaracharya,

a brahmachari (one who observes brahmacharya) is man who is engrossed in the

study of the sacred Vedic lore, constantly moves in Brahman and knows that all

exists in Brahman. In other words, one who sees divinity in all is a brahmachari.

Brahmacharya has little to do with whether one is a bachelor or married and living

the life of a house holder. One has to develop the higher and living the life of a

householder. One has to develop the higher aspects of Brahmacharya is one’s daily

living. It is not necessary for one’s salvation to stay unmarried and without a house.

Without experiencing human love and happiness, it is not possible to know divine

love. Almost all the yogis and sages of old in India were married men with families of

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their own. They did not shirk their social or moral responsibilities. Marriage and

parenthood are no bar to the knowledge of divine love, happiness and union with the

supreme Soul.

5. Aparigraha - Parigraha means hording or collecting. To be free from hording

is aparigraha. It is thus but another facet of asteya (non-stealing). Just as one should

not take things one does not really need, so one should not hoard or collect things

one does not require immediately. Neither should one take anything without working

for it or as a favour from another, for this indicates poverty of spirit. The yogi feels

that the collection or hoarding of things implies a lack of faith in God and in himself to

provide for his future. By the observance of aparigraha, the yogi makes his life as

simple as possible and trains his mind not to feel the loss or the lack of anything.

Then everything he really needs will come to him by itself at the proper time. The life

of an ordinary man is filled with an unending series of disturbances and frustrations

and with his reactions to them. Thus there is hardly any possibility of keeping the

Niyama

Niyama are the rules of conduct that apply to individual discipline, while yama are

universal in their application. The five niyama listed are: saucha (purity), santosa

(contentment), tapas (ardour or austerity) savadhyaya (study of the Self) and Isvara

pranidhana cation to the Lord)

1. Soucha. Purity of blood is essential for well-being. While good habits like

bathing purify the body externally, asana and praayama cleanse it internally. The

practice of asanas tones the entire body and removes the toxins and impurities

caused by over-indulgence. Pranayama cleanses and Aerates the lungs, oxygenates

the blood and purifies the nerves. But more important than the physical cleansing of

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the body is the cleansing of the mind of its disturbing emotions like hatred, passion,

anger, just, greed, delusion and pride. Still more important is the cleansing of the

intellect (buddhi) of impure thoughts. The impurities of the mind are washed off in the

waters of bhakti (odoration). The impurities of the mind are washed off in the waters

of bhakti (adoration). The impurities of the intellect or reason are burned off in the fire

of svadhyaya (study of the self). This internal cleansing gives radiance and joy.

Besides purity of body, thought and word, pure food is also necessary. Apart from

cleanliness in the preparation of food it is also necessary to observe purity in the

means by which one procures it. In course of time, the practitioner of yoga has to

adopt a vegetarian diet, in order to attain one-pointed attention and spiritual

evolution. Character is moulded by the type of food we take and by how we eat it.

The yogi believes in harmony, so he eats for the sake of sustenance only. He does

not eat too much or too little.

2. Santosa. Santosa or contentment has to be cultivated. A mind that is not

content cannot concentrate. The yogi feels the lack of nothing and so he is naturally

content. Contentment gives liss unsurpassed to the yogi.

3. Tapas. Tapas is derived from the root ‘tap’ meaning to blaze, burn, shine,

suffer pain or consume by heat. It therefore means a buring effort under all

circumstances to achieve a definite goal in life. It involves purification, self-discipline

and austerity. The whole science of character building may be regarded as a

practice of tapas. By tapas the yogi develops strength in body, mind and character.

He gains courage and wisdom, integrity, straightforwardness and simplicity.

4. Suadhyaya. sva means self and adhyaya means study or education.

Education is the drawing out of the best that is within a person. Svadhyaya,

therefore, is the education of the self. The person practicing savadhyaya reads his

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own book of life, at the same time that he writes and revises it. There is a change in

his outlook on life. He starts to realize that all creation is meant for bhakti (adoration)

rather than for bhoga (enjoyment), that all creation is divine, that there is divinity

within himself and that the energy which moves him is the same that moves the

entire universe. To make life healthy, happy and peaceful, it is essential to study

regularly divine literature in a pure place.

5. Isvara Pranidhana. Dedication to the Lord of one’s ations and will is Isvara

Pranidhana. He who has faith in god does not despair. He has illumination (tejas).

He who knows that all creation belongs to the Lord will not be puffed up with pride or

drunk with power. He will not stop for

selfish purposes; his head will bow only in worship. When the waters of bhakti

(adoration ) are made to flow through the turbines of the mind, the result is mental

power and spiritual illumination. Addiction to pleasures destroys both power and

glory. From the gratification of the senses as they run after pleasures arise moha

(attachment) and lobha (greed) for their repetition. If the senses are not gratified,

then, there is soka (sorrow). To control the mind is more difficult. The name of the

lord is like the sun, dispelling all darkness. Moon is full when it faces the su. The

individual soul experiences fullness (purnata) when it faces the lord. If the shadow of

the earth comes between the full mon and the sun there is an eclipse. If the feeling

of ‘I’ and ‘mine’ casts its shadow upon the experience of fullness, all efforts of the

sadhaka to gain peace are futile.

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Asana

The third limb of yoga is asana or posture. Asana brings steadiness, health and

lightness of limb. A steady and pleasant posture produces mental equilibrium and

prevents fickleness of mind. Asanas are not merely gymnastic exercises, they are

postures. To perform them one needs a clean airy place, a blanket and

determination, while for other systems of physical training one needs large playing

fields and costly equipment. Asanas can be done alone, as the limbs of the body

provide the necessary weights and counter-weights. By practicing them one

develops agility, balance, endurance and great vitality. Asanas have been evolved

over the centuries so as to exercise every muscle, nerve and gland in the body. They

reduce fatigue and soothe the nerves. But their real importance lies in the way they

train and discipline the mind. The yogi conquers the body by the practice of asanas

and makes it a fit vehicle for the spirit. He knows that it is a necessary vehicle for the

spirit. A soul without a body is like a bird deprived of its power to fly. They yogi does

not fear death, for time must take its toll of all flesh. He knows that the body is

constantly changing and is affected by childhood, youth and old age. The yogi

believes that his body has been given to him by the lord not for enjoyment alone, but

also for the service of his fellow men during eery wakeful moment of his life. He

knows that the lord who has given him his body will one day take it away. By

performing asanas, the sadhaka first gains health, which is not mere existence. The

yogi frees himself from physical disabilities and mental distractions by practicing

asanas. He surrenders his actions and their fruits to the lord in the service of the

world. The yogi realizes that his life and all its activities are part of the divine action in

nature, manifesting and operating in the form of man. His body is a temple which

houses the Divine Spark. The names of the asanas ae significant and illustrate the

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principle of evolution. Some are named after vegetation like the tree (vrksa) and the

Lotus (padma); some after insects like the locust (salabha) and the scorpion

(vrschika); some after aquatic animals and amphibians like the fish (mastsya), the

tortoise (kurma), the frog (bheka or manduka) or the crocodile (nakra). There are

asanas called after birds like the cock (kukkuta), the heron (baka), the peacock

(mayura) and the swan dualities like gain and loss, victory and defeat, fame and

shame, body and mind mind and soul canish through mastery of the asanas, and the

sadhaka then passes on to pranayama, the fourth stage in the path of yoga. In

pranayama practices the nostrils, nasal passages and membranes, the windpipe, the

lungs and the diaphragm ae the only parts of the body which are actively involved.

These alone feel the full impact of the force of prana, the breath of life. Therefore, do

not seek to master pranayama ina hurry, as you are playing with life itself.

Pranayama

Just as the word yoga is one of wide import, so also is prana. Prana means breath,

respiration, life, vitality, wind, energy or strength. It also connote the soul as opposed

to the body. The word is generally used in the plural to indicate vital breaths. Ayama

means length, expansion stretching or restraint. Pranayama thus connotes extension

of breath and its control. This control is over all the functions of breathing, namely,

(1) inhalation or inspiration, which is termed puraka (filling up); (2) exhalation or

expiration, which is called rechaka (emptying the lungs), and (3) reterntion or holding

the breath, a state where there is no inhalation or exhalation, which is termed

kumbaka. In hatha yoga texts kumbhaka is also used in a loose generic sense to

include all the three respiratory processes of inhalation, exhalation and retention.

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Pranayama the science of breath. The yogi’s life is not measured by the number of

his days but by the number of his breaths. Therefore, he follows the proper rhythmic

Patterns strengthen the respiratory system, soothe the nervous system and reduce

craving. As desires and cravings diminis, the mind is set free and becomes a fit

vehicle for concentration. By improper practice of pranayama the pupil introduces

several disorders into his system like hiccough, wind, asthmacough, catarrh, pains in

the head, eyes and ears and nervous irritation, emotional excitement affects the rate

of breathing ; equally, deliberate regulation of breathing checks emotional

excitement. As the very object of yoga is to control and still the mind, the yogi first

learns pranayama to master the breath. This will enable him to control the senses

and so reach the stage of pratyahara. The mind is said to be twofold – pure and

impre. It is pure when it is completely free from desires and impure when it is in

union with desires. By making the mind motionless and freeing it from sloth and

distractions, one reaches the state of mindlessness (amanaska), which is the

supreme state of Samadhi. This state of mindlessness is not lunacy or idiocy but the

conscious state of the mind when it is free from thoughts and desires. There is a vital

difference between an idiot or a lunatic on the one hand, and a yogi striving to

achieve a state of mindlessness on the other.

Prana Vayu

One of the most subtle forms of energy is air. This vital energy which also pervades

the human ody is classified in five main categories in the Hatha Yoga texts according

to the various functions performed by the energy. These are termed vayu (wind) and

the five main divisions are: prana (here the generic term is used to designate the

particular), which moves in the region of the heart and controls respiration; apana,

which moves in the sphere of the lower abdomen and controls the function of

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eliminating urine and faces, samana, which stokes the gastric fires to aid digestion;

udana, which dwells in the thoracic cavity and controls the intake of air and food; and

vyana, which pervades the entire body and distributes the energy derived from food

and breath.

Pratyahara

If a man’s reason succumbs to the pull of his senses he is lost. On the other hand, if

there is rhythmic control of breath, the senses instead of running after external

objects of desire turn inwards, and man is set free from their tyranny. This is the fifth

stage of Yoga, namely, pratyahara, where the senses are brought under control.

When this stage is reached, the sadhaka goes through a searching self-examination.

To overcome the deadly but attractive spell of sensual objects, the mind becomes

pure when all desires and fears are annihilated. Both the good and the pleasant

present themselves to men and prompt them to action. The yogi prefers the good to

the pleasant. Others driven by their desires, prefer the pleasant to the good and miss

the very purpose of life. The yogi feels joy in what he is. He knows how to stop and,

therefore, lives in peace. At first he prefers that which is bitter as poison, but he

perseveres in his practice knowing well that in the end it will become as sweet as

nectar. The yogi knows that the path towards satisfaction of the senses by sensual

desires is broad, but that it leads to destruction and that there are many who follow it.

The path of yoga is like the sharp edge of a razor, narrow and difficult to tread, and

there are few who find it. The yogi knows that the paths of ruin or of salvation lie

within himself. According to Hindu philosophy, consciousness manifests in three

different qualities. For man, his life and his consciousness, together with the entire

cosmos are the emanations of one and the same prakrti (cosmic matter or

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substance) – emanations that differ in designation through the predominance of one

of the gunas. The gunas (qualities or attributes) are:

1. Sattva (the illuminating, pure or good quality), which leads to clarity and

mental serenity.

2. Raja (the quality of mobility or activity), which makes a person active and

energetic, tense and willful, and

3. Tamas (the dark and restraining quality), which obstructs and counteracts the

tendency of rajas to work and of sattva to reveal. Once the sadhaka thas

experienced the fullness of creation or of the creator, his thirst (trsna) for

objects of sense vanishes and he looks at them ever after with dispassion,

(vairagya). He experiences no disquiet in heat or cold, in pain or pleasure, in

honour or dishonor and in virtue or vice.

Dharana

When the body has been tempered by asanas, when the mind has been

refined by the fire of pranayama and when the senses have been brought

under control by pratyahara, the sadhaka reaches thesixth stage called

dharana. Here he is concentrated wholly on a single point or on a task in

which he is completely engrossed. The mind has to be stilled in order to

achieve this state of complete absorption. The mind is an instrument which

classifies, judges and co-ordinates the impressions from the outside world

and those that arise within oneself. A thought which is well guarded by a

controlled mind rings happiness. To get the best out of an instrument, one

must know how it works. The mind is the instrument for thinking and it is

therefore necessary to consider how it functions. Mental state are classified in

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five Groups the first of these is the ksipta state, where the mental forces are

scattered, being in disarray and in a state of neglect. The second is the

viksipta state, where the mind is agitated and distracted. Then in the mudha

state the mind is foolish, dull, and stupid. The fourth state of the mind is the

ekagra (eka= one; agra = foremost) state, where the mind is closely attentive

and the mental faculties are concentrated on a single object or focused on

one point only, the ekagra person has superior intellectual powers and knows

exactly what he wants, so he uses all his powers to achieve his purpose.

Without ekagrata or concentration one can master nothing. Without

concentration on divinity which shapes and controls the universe, one cannot

unlock the divinity within oneself or become a universal man.

Dhyana

As water takes the shape of its container, the mind when it contemplates an

object is transformed into the shape of that object. The mind which thinks of

the all-pervading divinity which it worships, is ultimately through long-

continued devotion transformed into the likeness of that divinity.

Where oil is poured from one vessel to another, one can observe the steady

constant flow. When the flow of concentration is uninterrupted, the state that

arises is arises is dhyana (meditation). As the filament in an electric bulb

glows and illumines when there is

a regular uninterrupted current of electricity, the yogi’s mind will be illumined

by dhyana. His body, of his contemplation – the Universal Sprit. He remains in

a state of consciousness which has no qualification whatsoever. The signs of

progress on the path of Yoga are healthy, a sense Physical lightness,

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steadiness, clearness of countenance and a beautiful voice, sweetness of

odour of the body and freedom from craving. He has a balanced, serene and

a tranquil mind. He dedicates all his actions to the Lord and taking refuge in

him, frees himself from the bondage of Karma (action) and becomes a Jivana

Mukta (a Liberated Soul).

Samadhi

Samadhi is the end of the sadhaka’s quest. At the peak of his mediation, he

passes into the state of Samadhi, where his body and senses are at rest as if

he is asleep, his faculties of mind and reason are alert as if he is awake, yet

he has gone beyond consciousness. The person in a state of Samadhi is fully

conscious and alert. All creation is Brahman. The sadhaka is tranquil and

qorships it as that from which he came forth., as that in which he breathers, as

that into which he will be dissolved. The soul within the heart is smaller tha the

smallest seed, yet greater than the sky, containing all works, all desires. Into

this the sadhaka enters. Then there remains no sense of ‘I’ or ‘mind’ as the

working of the body, the mind and the intellect have stopped as if one is in

deep sleep. The sadhaka has attained true Yoga; there is only the experience

of consciousness, truth and unutterable joy.

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 COMPARISON BETWEEN POSTURES OF YOGA AND ODISSI

Abhinaya Darpana is an important epic related to acting. Guru’s of odissi dance

mostly followed this. In this epic there is no description of bhangi. But there is

description of about six type of Sthanaka. They are – samapada Sthanaka, Ekapada

Sthanaka, Naga Bandha Sthanaka,Aindrika Sthanaka Garuda Sthanaka, and

Brahman Sthanaka. The posture of Yoga is similar with these posture of odissi.

These postures are taken from the epic Abhinaya Darpana and compared with

Yogasanas or Yoga Postures.

CHAKRASANA

The name “CHAKRASANA” comes from the Sankrit word “CHAKRA” which means

Wheels, and meaning of Asana is “Posture” or “Seat”.

Chakrasan or the Wheel pose is a backward

bending yoga asana Chakra in Sanskrit means

wheel. In Chakrasana, the final position looks a

wheel hence the name.(Chandrika in chakrasana)

It gives great flexibility to the spine. It is called

Chakrasana since the body takes almost a wheel

like, semi circular posture while performing this asana.

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STEPS OF CHAKRASANA

1. Lie down on your back with feet apart, bend your knees and place your feet

on the ground close to your body.

2. Now bring your palms under your shoulders such that the fingers point

towards the shoulders and the elbows are shoulder width apart.

3. Inhale and press yur palms firmly into the floor.

4. Your feet should be pressed firmly into the floor.

5. Inhale and lift your hips up.

6. The spine should be rolled up. So that it may seem to resemble a semi

circular arch or wheel.

7. Straighten out your arms and legs as much as possible so that the hips and

chest maybe puched.

8. Hold this pose for at least 15-30 seconds

9. To go back to original, bend your elbows to lower your head and shoulder to

the floor.

10. Then bend your knees and bring your spine and hips back to the ground and

relax.

Benefits of Chakrasana

1. Strengthens liver, pancreas and kidneys

2. Excellent for heat

3. Good for infertility, asthma and osteoporosis.

4. Strengthens arms, shoulders, hands, wrists and legs.

5. Stretches the chest and lungs.

6. Stretches the arms and wrists, legs, buttocks, abdomen and spine

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 7. Stimulates the thyroid and pituitary gland.

8. Increases energy and counteracts depression.

Cautions of Chakrasana

9. Do not try this Asana in case of back injury.

10. If you are suffering from heart problems, then don’t try this.

11. Headache, Diarrhea and carpal tunnel syndrome.

12. High or low blood pressure

13. Do not perform this if suffering from any cardiac or spinal problems.

14. Avoid if suffering from hernia.

ODISSI - NAHUNIYA

This Asan improves the flexibility of Spinal cord

and mainly used in Bandha Nrutya and Gotipua

Dance. This can also be used to potray the

Narshingha Avatara of Shree Krishna in

Dassavatara.

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BHUJANGASANA

You must make sure to keep your stomach

and bowels empty before your practice this

asana.

Have your meals at least four to six hours

before your do the asana so that your good

gets digested and there is enough energy for

your to expand during the practice.(Chandrika in Bhujangasan)

It is best to practice yoga first thing in the morning. But in the event you cannot work

out in the morning. It is alright to practice it in the evening.

STEPS OF BHUJANGASANA

1. Lie flat on your stomach. Place your hands in the side and ensure that your

toes touch each other.

2. Then move your hands to the front, making sure they are at the shoulder level

and place your palms on the floor.

3. Now placing your body’s weight on your palms, inhale and raise your head and

trunk. Note that your arms should be bent at your elbows at this stage.

4. You need to arch your neck backward in a attempt to replicate the cobra with

the raised hood. But make sure your shoulder blades are firm, and your

shoulders are away from your ears.

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 5. Press your hips, thighs and feet to the floor.

6. Hold the asana for about 15 to 30 seconds while breathing normally. Feed your

stomach pressed against the floor. With practice, your should be able to hold the

asana for up two minutes.

15. To release the post, slowly bring your hands back to the sides. Rest your

head on the ground by bringing your forehead in contact with the floor. Place

your hands under your head. Then slowly rest your head on one side and

breathe

Benefits of Bhujangasana

1. It is a deep dip backbend that makes the spine stronger and more flexible.

2. It also tones the organs that lie in the lower abdomen.

3. It stimulates the digestive reproductive and urinary systems.

4. It helps regulate metabolism thus balancing the weight.

5. It makes the buttocks firm

6. It gives the lung shoulders, chest and abdomen a good stretch

7. It works as a great stress release.

8. This asana is known to open up the lungs and heart.

9. It relives sciatica and asthma.

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ODISSI - SARPASANA

This Asan improves the flexibility of Spinal cord and mainly used in

BandhaNrutya and Gotipua Dance. This can also be used to potray the

NarshinghaAvatara of Shree Krishna in Dassavatara.

GARUDASANA

STEPS OF GARUDASANA

1. Stand erect. Gently bend your right knee and wrap your left leg around your

right, such that the knees are stacked over each other. Your left foot must

touch your right shin.

2. Raise your arms to the shoulder height and wrap

your right hand around your left. Ensure that your

elbows are bent at 90 degree angles and are also

stacked.

3. Strike a balance in the pose as you gently bring down

your hips. Your knees must move towards the midline

instead of learning to one side.

4. Hold the pose for a few seconds. Breath deeply and

slowly. Focus on the third eye and let go of your negative emotions

5. Release the pose switch the limbs and repeat the pose.

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Benefits of Garudasana

1. This Asana helps to stretch the thigh, hips, upper back and shoulders.

2. It helps you focus and also improves your ability to

balance.

3. The calf muscles get strengthened with this asana.

4. It also helps to relieve pain associated with

rheumatism and sciatica.

5. It help to make the back legs and hips more flexible.

6. This asana also works as a stress buster.

ODISSI – NAGABANDHA STANAKA

This Posture is use in the dance of Tandava Style

(Nagendra Haraya Trilochnaya) potraying Nataraja like Ganga Taranga, Seeta

Kamla (Geeta Gobinda)

VRIKSHASANA

This posture replicates the graceful steady stance of a tree.

Unlike most yoga poses the Tree Pose requires keeping our

eyes open in order to maintain body balance

STEPS OF VRIKSHASANA

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 1. Stand tall and straight with arms by the side of your body

2. Bend your right knee and place the right foot high up on your left thigh.

(Chandrika in vrikshasana)

3. The sole of the foot should be placed flat and firmly near the root of the thigh.

4. Make sure that your left leg is straight. Find your balance

5. Once you are well balanced, take a deep breath in, gracefully raise your arms

over your head.

6. The side and bring your palms together in Namaste Mudra (Hand folded

position)

7. Look straight ahead in front of you at a distant object. A steady gaze helps

maintain a steady balance.

8. Ensure that your spine is straight. Your entire body should be tout, like a

stretched elastic band.

9. Keep taking in long deep breaths. With each exhalation, relax the body more

and more just be with the body and the breath with a gentle smile on your

face.

10. With slow exhalation, gently bring down your hands from the sides. You may

gently release the right leg.

11. Stand tall and straight as you did at the beginning of the posture. Repeat this

pose with the left leg off the ground on the right thigh.

Benefits of Vrikshasana

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 1. This pose leaves you in a state of rejuvenation. It stretches the legs, back

and arms and invigorates you.

2. It brings balances and equilibrium to your mind.

3. It helps improve concentration.

4. This posture has been found to relieve some cases

of sciatica.

5. It makes the legs strong, improves balance and

opens the hips.

6. Helps those who are suffering from sciatica.

ODISSI - AINDRIKA

Stanaka or DhyanaMudra is used in Odissi Dance mainly while performing or

portraying shantaRasha like posture of Buddha and for peace.

STEPS OF VRIKSHASANA

1. Stand upright with the feet slightly apart.

Bend and raise the left knee so the ghigh is horizontal,

the foot pointing away from the body and slightly to the

right of the right leg. Bend the right knee slightly.

2. Place the left arm across the body in line with the

left thigh, with the palm and fingers facing down.

3. Bend the right elbow so that the right palm faces

forwards and the forearm is vertical.

4. The right elbow should be just behind the left wrist.

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 5. Practise gyana mudra with the right hand and gaze toward the horizon.

6. Breathe normally throughout the practice.

7. Upto 3 times on each side, holding each time for as long as possible.

8. Physical- on maintaining balance while focusing on gyana mudra

NATARAJASANA

Benefits of Natarajasana

1. This asana balances the nervous system, develops control of the body and

mental concentration and makes the legs supple.

ODISSI – NATARAJASANA

Natarajasana which is also known as Shiva’s Dance is

similar to Tandava dance of Odissi. According to hindu

mythology Tandava dance is performed by Lord Shiva. The

posture of Natarajasana is similar with the position of

Tandava dance. The image of Natarajasana represent the

god of gods shiva as the lord of dance shiva is also a yogiraj

and the Nataraj Posture id done by lord shiva. Dandava

dance is also done by goddess parvati, lord ganesh and

goddess kali. They dance as a way of expressing the

dynamic energy of life and Nataraja Asana is also done for the balance and

concentration in life. Thus we can conclude that Nataraja Asana and Tandava Dance

is directly connected with each other

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DHYANA VEERASANA

STEPS OF DHYANA VEERASANA

1. Sit with both legs straight in front of

the body.

2. Bend the left leg underneath the right

leg so that the left heel is touching the

right buttock.

3. Bring the right leg over the top of the

bent left leg so that the right heel

touches the left buttock.

4. Adjust the right knee so that it is above the left knee.

5. Place the hands either on the right knee, one on top of the other, or on top of

each foot, whichever is comfortable.

6. Hold the head, neck and back straight.

7. Close the eyes and relax the whole body.

8. Be aware of the breath at the nose tip.

Benefits of Dhyana Veerasana

This asana is quite easy and comfortable to sustain for long

periods of time as a comparatively large area of the body is in

contact with the floor. It is a useful alternative to other

medication asanas. The legs and hips are not rotated outwards

as in the other meditation posture, rather the knees are brought

33
to the centre. This affects the pelvicstructure and stretches the outer rather than the

inner muscles of the thigh. This position also massages and tones the pelvic and

reproductive organs.

ODISSI – BRAMHA STANAKA

In Odissi Dance it is often used in showing Bhamhachari and showing Brahmana

while dancing. This is also used in Dassavatara and in mokhya.

COMPARISION BETWEEN YOGIC MUDRA & ODISSI MUDRA

While there are many philosophical and practical connection between Yoga and

Dance, the principle of unifying opposites is essential to both system. Practitioners of

Hatha Yoga often told that the word Hatha represents the figurative joining of the

Sun (HA) and Moon (Tha), respectively masculine and feminine energies. On a

practical level this often translates as the balance of differing qualities with in a pose,

strength and flexibility, inner relaxation and focus. With in Indian classical Dance

forms this balance of masculine and feminine is understood as the balance of

Tandava and Lasya. Tandava is associated with strong, vigorous movement and is

considered the vibrant dance of the Virile, Shiba. Its compliment, Lasya . the Dance

of the Shiva’s consort Parbati, embodies graceful, fluid movements, dances are often

classified as being Tandava or Lasya in the same way that certain Asanas or

Pranayamas are classified as heat generating or cooling. Another area where dance

and Hatha Yoga meet is in the actual Sadhana where there are many parallels

between the two arts in both of techniques and sprit (Bhaba) of the dance. All of the

Indian classical dance refers back to the Natya Sashtra text for an elaborate

34
classification of the form. If you thought the technique of Asana was detailed you

should peruse the Natya Sashtra. It is only described description of the actions of the

miner limbs (Angas) the head , chest, sides , hips , hands and feet , but also offer a

detailed description of the minors limbs (Upa Angas) including intricate movements

of the eyebrows , eyeballs, eyelids , chin and even the nose to create specific moods

and effect.

PRUTHIBI MUDRA :

Add the thumb with the ring finger.

BENEFITS – It overcomes all weakness related to the body. This finger is the

symbol of energy. It has electrical energy, this finger where ever it is touched it

increases the strength of that person in that area. That is why we apply Tilak on this

finger to our favorites. If any physically weak person applies Tilak on his head with

the sandal wood paste, he would regain his strength. He even can increase his

weight. We can enhance glow and strength with this Mudra. To reduce negative

thinking we become extrovert free and frank by doing this mudra.

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 Mayura Hasta

@iàò^Ü^ûcòKûwùÂø gäòùÁøPû^ýû_âiûeòZûü û

cdêejÉü K[ôZü KeUòKû aòPlùY ûû

Put the thumb in the Ring finger

Binijogah

cdêeûùiý fZûdûõPgKêù^ acù^ Z[û û

@fKiýû_^ùd ffûUZòfùKhêP ûû109ûû

^\ýê\Kiý ^òùl_ gûÈaûù\ _âiò¡ùK

Gacù[ðhê ~êRýù« cdêeKebûa^ûü ûû 110 ûû

This mudra represent the meaning of peacock face, buts , creepers, vomiting , to

apply Tilak on forehead, holy epic and popularity .

SANKHA MUDRA

The left arm’s thumb is enclosed with the finger of right hand. Left hand’s pointer is

touched with the right hand’s thumb. The rest finger’s of left hand touched with the

fingers of right hands. This can be interchange.

BENEFITS – It is beneficial for thyroidsm. It is reduced all throat related problems.

Sweetness in voice is enhance. Digestion is also improve. it reduces all abdominal

problems. It effects all the 72,000 nubs related problems .

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 Sankha Hastah

gòLeû«MðZûwê AZeûwêÂiwZü ûû190ûû

Z{ð^ýû dêZ @gäòÁü gvjÉü _âKúòðZü û

The left arm’s thumb is enclosed with the finger of right hand. Left hand’s pointer is

touched with the right hand’s thumb. The rest finger’s of left hand touched with the

fingers of right hands. This can be interchange.

Binijogah

Gvû\òhê _âùdûRýû$còZý jêbðeZû\dü ûû191ûû

This mudra represent the Conch

JALODAR NASHAKA MUDRA

Small finger is touched to the thumb lightly

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BENEFITS – it treats all the water related ailments, frequent urination and over

sweating.

Trisula Hasta

^òKê^dêZûwêÂK^òÂÉêZâògìkK û

Small finger is touched to the thumb lightly

Binijogah

aòfß_ùZâ ZâòZß~êùq ZâògìkKe BeòZü ûû165ûû

It represent the meaning of leaves of wood apple and the three rod of Trishul.

PRANA MUDRA

38
Small as well as ring finger is touched with each other and also with the thumb. The

other two finger are kept straight .

BENEFITS - it improves bigger and vitality all over the body. Individual over comes

weakness and become fit and fine. The ring finger is the symbol of bigger. Small

finger is the symbol of wisdom. It prevents youthfulnism. It improves blood

circulation. It overcomes all the problems related to life span. It overcome vitamin

deficiency and eye side problem.

Kartari Mukha Hasta

@ùi÷a Pû_ò jÉiý ZRð^ú I K^ùMÜûKû û

Ajòü _âiûeòùZ ù\ßP I Keü KðeúcêLü ûû105ûû

Small as well as ring finger is touched with each other and also with the thumb. The

other two finger are kept straight .

Binijogah

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 Èú`êiõù~ûÉê aòùgäùh aò_~ýûði_ù\$_ò aû

fêY×ù^ ^d^ûù« P ceùY ùb\aûaù^ ûû106ûû

aò\ýê\ù[ð$ù_ýKg~ýûaòeùj _Zù^Z[û û

fZûdûõ dêRýùZ ~Éê i Keü KðeúcêL ûû107ûû

This is done to gate away with loneliness, problems related to female and male

union and also represent the meaning of death, differentiation, current slipping alone

on bad, undevelopement etc.

APANA MUDRA

Middle finger and touched with the upper pointer of the thumb and other two finger

are kept straight.

BENEFITS - It reduces all toxic matter . It enables to lead a vegetarian life

and you fill very fresh. It reduces all urine related disease. If this mudra is practice for

45 min. it can released urinary bladder. It reduces piles and other stomach

problems. It keeps the teeth healthy.

Singha Mukha Hastah

c]ýcû^ûcòKûMâbýûcwêùÂû cògâòùZû ~\ò ûû142ûû

40
 ùgùhø _âiûeòùZø ~Zâ i iòõjûiýKùeû bùaZþ û

Middle finger and touched with the upper pointer of the thumb and other two finger are

kept straight.

Binijogah

ùjûùc gùg MùR \bðPkù^ _\à\ûc^ò ûû143ûû

iòõjûiù^ ùa÷\ý_ûùK ùgû]ù^ iµâ~êRýùZ ûû

This mudra represent the meaning of yojna, elephant, use of bow and arrow, face of

a lion medicine and filtration.

HRIDAYA MUDRA

Sit in any comfortable meditative posture. Head, neck and spine in a straight line.

Place the tip of the index finger at the root of the thumb. The tips of the middle finger

and ring finger should touch against the tip of the thumb. Place it on the respective

thighs. Close the eyes throughout the practice.

BENEFITS - Excellent practice for heart ailments. Controls the emotion.

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 Bhramara Hasta

c]ýcûõMêÂiõù~ûùM Z{ð^ú aKâòZ KéZòü ûû152ûû

ùgùhûü _âiûeòZû½ûùiø bâceûbò]-jÉKü û

Touch the middle finger with the thumb. Other finger remain straight

Binijogah

bâcùe P gêùK _ùl iûeùi ùKûKòkû\òhê ûû153ûû

bâceûLý½ jùÉû$dõ KúòðùZû beZûMùc û

It represent the birds like bee, crane, cuckoo .

CONCLUSION

The purpose of Yoga is to create harmony in the physical, vital, mental,

psychological and spiritual aspect of human beings. For most people the world

42
bring to mind the image of a model that appear on the Cover of a Yoga

Magazine in a pose that in almost impossible to get into for an average man.

So that word often appears to be attractive. When one suffer from any chronic

disease but the rhythm of odissi is much accepted by the young generation as

it is classical form of dance, which adheres to all the positive form of art of

living. It reduces all sorts of stress and keeps your body and mind youthful.

Human being are neglecting this art form as the hardly get time to do things

keeping in pace with their hectic schedule. But parents should be give their

children encouragement to inculcate interest in this field.

From of the above thesis one can clearly say that the interdependence of yoga

with Odissi quite close. If one learns odissi will easily can perform all the Mudra

and posture of Yoga and laid a disease free life.

BIBLIOGRAPHY

 Posture of Yoga and Odissi- Mamata Sahu, dance & dance

 Odissi and its origin, Mudra of Yoga and Odissi – BedantaKeshari Swami
NIranjanMaharaj.(Published by NIranjan book trust)

43
 Hatha Yoga Pradipika by Swami Muktibodhananda, Yoga Publication
Trust, Munger

 Asana, pranayama, Mudra, Bandha Book by Swami Satyananda

Saraswati, Yoga publication Trust, Munger

 Tithi Books, OdiaBazar (Cuttack 2017)

 MohantyKshirod Prasad Nandikswar- AbhayaDarpanam, Kalavikash

Kendra Trust Board K.V.K. Mary Cuttack-753001.

 Sahumam , Dance at a Glance . Published by Bijay Kumar Das, Sambalpur

2016.

 PattnaikDhirendraNath, BharatiyaNritya Kala, OdishaSahityaAkademi

(Bhubaneswar)

 PattnaikDhirendraNath, Odissi Dance. Published by

odishaSangeetNatakaAkademi 1971.

 Yoga and stages of Yoga – B.K.S Iyenger, forward by yehudi Menuhin.

The Illustrated light on Yoga.

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