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Yoganidrasana is described in the 17th century Haṭha Ratnāvalī 3.70. [4] The pose is illustrated in an 18th century painting of the eight yoga chakras in Mysore. [5] It is illustrated as "Pasini Mudra" (not an asana) in Theos Bernard's 1943 book Hatha Yoga: The Report of A Personal Experience. [6]
The name comes from the Sanskrit words अर्ध ardha meaning "half", चन्द्र chandra meaning "moon", and आसन āsana meaning "posture" or "seat". [3]The 19th century Sritattvanidhi uses the name Ardha Chandrasana for a different pose, Vrikshasana. [4]
The reclining form of the pose, used in Ashtanga Vinyasa Yoga, [6] is Supta Vajrasana. [7]Laghuvajrasana, an advanced pose in Ashtanga Vinyasa Yoga and Iyengar Yoga, has the thighs raised halfway from the sitting position, the crown of the head on the floor and the hands grasping the ankles.
Paryaṇkāsana in Sritattvanidhi. The name Chakrasana comes from the Sanskrit words चक्र chakra, "wheel", and आसन āsana, "posture" or "seat".The name Urdhva Dhanurasana comes from the Sanskrit urdhva ऊर्ध्व, upwards, and dhanura धनु, a bow (for shooting arrows).
Shavasana is performed on the back with the legs spread as wide as the yoga mat and arms relaxed to both the sides of the body, and the eyes closed. The whole body is relaxed on the floor with an awareness of the chest and abdomen rising and falling with each breath.
The following are the 26 postures of Bikram Yoga, as it names them; some of the Sanskrit names differ from those used for the same or closely related poses in other schools of yoga, and some of them are otherwise used for different poses.
Virabhadrasana has some similarity with poses in the gymnastics of Niels Bukh the early 20th century; it has been suggested that it was adopted into yoga from the tradition of physical culture in India at that time, which was influenced by European gymnastics. Virabhadrasana has been described as one of the most iconic poses in yoga.
Manuscript painting of a yogin in meditation, showing the chakras and the three main channels (nadis) of the subtle body. A small serpent, symbolising the Kundalini, climbs up the central sushumna channel; she will pierce each chakra as she climbs. When she reaches the head she will unite with Shiva; the yogin will then be liberated in his body.