BAKASANA

(bahk-AHS-anna) baka = crane
The body in this pose resembles that of a crane wading in a pool of water, hence the name.
Step by Step
1)Squat down from Tadasana with your inner feet a few inches apart. If it isn't possible to keep your heels on the floor, support them on a thickly folded blanket. Separate your knees wider than your hips and lean the torso forward, between the inner thighs. Stretch your arms forward, then bend your elbows, place your hands on the floor and the backs of the upper arms against the shins.
2)Snuggle your inner thighs against the sides of your torso, and your shins into your armpits, and slide the upper arms down as low onto the shins as possible. Lift up onto the balls of your feet and lean forward even more, taking the weight of your torso onto the backs of the upper arms. In Bakasana you consciously attempt to contract your front torso and round your back completely. To help yourself do this, keep your tailbone as close to your heels as possible.
3)With an exhalation, lean forward even more onto the backs of your upper arms, to the point where the balls of your feet leave the floor. Now your torso and legs are balanced on the backs of your upper arms. As a beginner at this pose, you might want to stop here, perched securely on the bent arms.
4)But if you are ready to go further, squeeze the legs against the arms, press the inner hands firmly to the floor and (with an inhalation) straighten the elbows. Seen from the side the arms are angled slightly forward relative to the floor. The inner knees should be glued to the outer arms, high up near the armpits. Keep the head in a neutral position with your eyes looking at the floor, or lift the head slightly, without compressing the back of the neck, and look forward.
5)Stay in the pose anywhere from 20 seconds to 1 minute. To release, exhale and slowly lower your feet to the floor, back into a squat.
EFFECTS:

This asana strengthens the arms and abdominal organs since the latter are contracted.By continued practice the lateral muscles of the avbdomen will develop will develop and the intestines will grow stronger.

THE POWER OF OJAS

The Yogis say that the part of the human energy which is expressed as sex energy, in sexual thought, when checked and controlled, easily becomes changed into ojas. Ojas is stored up in the brain, and the more Ojas is in a man's head, the more powerful he is , the more intellectual, the more spiritually strong. One man may speak beautiful language and beautiful thoughts, but they do not impress people; another man speaks neither beautiful language nor beautiful thoughts, yet his words charm. Every movement of his powerful. That is the power of Ojas.

It is only the chaste man or woman who can make the Ojas rise and store it in the brain; that is why chastity has always been considered the highesty virtue. That is why in all the religious orders in the world which have produced spil giants, you will always find absolute chastity insisted upon. There must be perfect chastity in thought, word, and deed.

THE POWER OF THE MIND
The science of Raja-Yoga in the first place, proposes to give us such a menas of observing the internal states. The instrument is the mind itself. The power of attention, when properly guided, and directed towards the internal world,will analyse the mind, and illumine facts for us. The powers of the mind are like rays of light dissipated; when they are concentrated,they illumine. This is our only means of knowledge.

The world is ready to give up its secrets if we only know how to knock, how to give it the necessary blow. The strength and force of the blow come trough concentration. There is no limit to the power of the human mind. The more concentrated it is, the more power is brought to bear on one point; that is the secret.


THE MIND AND ITS ASPECTS

The internal organ or mind has four aspects:
First: Manas, the cogitating or thinking faculty, which is usually almost entirely wasted, because uncontrolled; properly governed, it is a wonderful power.
Second: Buddi the will (sometimes called the intellect).
Third: Ahamkara(Ego), the self-conscious egotism (from Aham).
Fourth: Chitta, te substance in and thourgh which all the substance in and through which all the faculties act, the floor of lthe mind as it were; or the sea in which the various faculties are waves. Yoga is the science by which we stop Chitta from assuming, or becoming transformed into, several faculties. As the reflection of the moon on the sea is broken or blurred by the waves, so is the reflectio of the ATMAN, The true Self, broken by the mental waves. Only when the sea is stilled to mirror-like calmness, can the refelction of the moon be seen, and only when the 'mind-stuff', the Chitta is controlled to absolute calmness, is the Self to be recognized.

HATHA YOGA

1. Salutation to adinatha (Siva) who expounded the knowledge of Hatha Yoga, which like a staircase leads the aspirant to the high pinnacled Raja Yoga.
2. Yogin Swatmarama, after saluting his Guru Srinatha explains Hatha Yoga for the attainment of Raja Yoga.
3. Owing to the darkness arising from the multiplicity of opinions people are unable to know the Raja Yoga. Compassionate Swatmarama composes the Hatha Yoga Pradipika like a torch to dispel it.
4. Matsyendra, Goraksa, etc., knew Hatha Vidya, and by their favor Yogi Swatmarama also learnt it from them.
5. The following Siddhas (masters) are said to have existed in former times:--
Sri Adinatha (Siva), Matsyendra, Natha, Sabar, Anand, Bhairava, Chaurangi, Mina Natha, Goraksanatha, Virupaksa, Bilesaya.
6. Manthana, Bhairava, Siddhi Buddha, Kanthadi, Karantaka, Surananda, Siddhipada, Charapati.
7. Kaneri, Pujyapada, Nityanatha, Niranjana, Kapali, Vindunatha, Kaka Chandiswara.
8. Allama, Prabhudeva, Ghoda, Choli, Tintini, Bhanuki, Nardeva, Khanda Kapalika, etc.
9. These Mahasiddhas (great masters), breaking the sceptre of death, are roaming in the universe.
10. Like a house protecting one from the heat of the sun, Hatha Yoga protects its practisers from the burning heat of the three Tapas; and, similarly, it is the supporting tortoise, as it were, for those who are constantly devoted to the practice of Yoga.
11. A yogi desirous of success should keep the knowledge of Hatha Yoga secret; for it becomes potent by concealing, and impotent by exposing.
12. The Yogi should practice Hatha Yoga in a small room, situated in a solitary place, being 4 cubits square, and free from stones, fire, water, disturbances of all kinds, and in a country where justice is properly administered, where good people live, and food can be obtained easily and plentifully.
13. The room should have a small door, be free from holes, hollows, neither too high nor too low, well plastered with cow-dung and free from dirt, filth and insects. On its outside there should be bowers, raised platform (chabootra), a well, and a compound. These characteristics of a room for Hatha Yogis have been described by adepts in the practice of Hatha.

14. Having seated in such a room and free from all anxieties, he should practice Yoga, as instructed by his guru .
15. Yoga is destroyed by the following six causes:-- Over-eating, exertion, talkativeness, adhering to rules, i.e., cold bath in the morning, eating at night, or eating fruits only, company of men, and unsteadiness.
16. The following six bring speedy success:-- Courage, daring, perseverance, discriminative knowledge, faith, aloofness from company.
17. The ten rules of conduct are: ahimsa (non-injuring), truth, non-stealing, continence, forgiveness, endurance, compassion, meekness, sparing diet, and cleanliness.
18. The ten niyamas mentioned by those proficient in the knowledge of Yoga are: Tapa, patience, belief in God, charity, adoration of God, hearing discourses on the principles of religion, shame, intellect, Tapa and Yajna.
HA means SUN, THA means MOON.
Foods injurious to a Yogi.
Bitter, sour, saltish, green vegetables, fermented, oily, mixed with til seed, rape seed, intoxicating liquors, fish, meat, curds, chhaasa pulses, plums, oil-cake, asafoetida (hinga), garlic, onion, etc., should not be eaten.
Food heated again, dry, having too much salt, sour, minor grains, and vegetables that cause burning sensation, should not be eaten. Fire, women, travelling, etc., should be avoided.
As said by Goraksa, one should keep aloof from the society of the evil-minded, fire, women, travelling, early morning bath, fasting, and all kinds of bodily exertion.
Wheat, rice, barley, shastik (a kind of rice), good corns, milk, ghee, sugar, butter, sugarcandy, honey, dried ginger, Parwal (a vegetable), the five vegetables, moong, pure water, these are very beneficial to those who practice Yoga.
A yogi should eat tonics (things giving strength), well sweetened, greasy (made with ghee), milk butter, etc., which may increase humors of the body, according to his desire.

Whether young, old or too old, sick or lean, one who discards laziness, gets success if he practices Yoga.
Success comes to him who is engaged in the practice. How can one get success without practice; for by merely reading books on Yoga, one can never get success.
Success cannot be attained by adopting a particular dress (Vesa). It cannot be gained by telling tales. Practice alone is the means to success. This is true, there is no doubt.
asanas, various Kumbhakas, and other divine means, all should be practiced in the practice of Hatha Yoga, till the fruit of Raja Yoga is obtained.