Best Yoga School For Yoga Teacher Training Nepal

Yoga Teacher Training Course in Nepal

The Yoga Teacher Training Nepal is an essential course that is designed for 200 hours for beginners and 300 hours for advanced courses. These courses are suitable for beginners also because of the ones with the habit of practicing yoga. Because of the name of the training, the learners are often the trainers who may start as a replacement career. The training gives the certification which is accepted worldwide alongside an alliance of world yoga certification organizations. But contrary to the name, the event of a career in yoga as an educator isn’t necessary. The training deepens the knowledge of yoga and corrects the mistakes that are made during regular yoga positions.

What is taught in Yoga Teacher Training Nepal?

The Yoga teaching certification provides the essential knowledge needed for learners to practice yoga in their own lives and teach others, adding value to the program. Our course also focuses on developing practical teaching skills and personal practice. The instruction helps students gain confidence in their ability to excel in yoga poses and make yoga an integral part of their lives. Experienced teachers and professional yoga practitioners teach yoga to students in this setting.

What are the Benefits of Yoga Teacher Training Nepal?

Yoga training is one of the most beneficial life skills to learn because it aids in the discovery of our life’s hidden purpose. We are supposed to live u according to our busy lifestyle that has been maintained for a long period before our birth. This way of living has failed to bring the desired happiness. As a result, Yoga Teacher Training Nepal aims to restore the serenity of mind, soul, and body, which has been lost owing to modernity and urbanization for a long period. This training will help in maintaining peacefulness in your mind and create healthy thinking.

200-Hour Yoga Teacher Training Nepal

A 200-hour yoga teaching certificate means that your yoga teacher has completed all of the necessary elements listed by the International Yoga Alliance to become a certified teacher. This means there has been some study into yoga philosophy, anatomy, postures, and history. The Yoga Alliance outlines a certain designation of hours of study that must be placed in each of these subjects to achieve the certificate of Yoga Teacher.

To me, 200-hour training is a ripple on the surface of what is a vast ocean of information on the practice of yoga. 200 hours is like an introduction, a chance to test the waters and get our toes wet before deciding to jump in or not.

If any yoga teacher out there feels that after a 200-hour training, they know all there is to know about practicing and teaching this ancient tradition, find another teacher.

300-Hour Yoga Teacher Training Nepal

This is the second level training course for those who have already finished the first level of 200-hour training. So only after finishing the first level training, you can also follow a 300-hour Yoga Teacher Training Nepal course. It is not a substitute for the first-level training. The more intense course is spread over 300 hours of training. It is also called Advance Yoga Teacher Training Nepal. It has a different curriculum and different goals. If you directly join a 300-hour training you will not have a good foundation of the basic principles of teaching.

In a 300-hour training, you will deepen your understanding of primary asanas as well as learn to teach advanced asanas. You will also learn yoga philosophy and in-depth yoga anatomy and physiology. You will learn and practice pranayama and cleansing kriyas. Most 300-hour training also covers meditation teaching in their curriculum. If you want to take yoga as a career then advanced teacher training is a must for you. After completing 300 hours of training, you can register as RYT 300, and if you have also finished 200 hours of training you can register as RYT 500.

500-Hour Yoga Teacher Training Nepal

This training is a combination of 200 and 300-hour training. So basically it is a training which consists of first and second level training. It might be done in one go or in two separate modules.

The benefit of 500-hour training is that both pieces of training can be finished in a shorter period. However, some people need some practice and time to absorb the teachings of the 200-hour level before they can grasp the teachings of the 300-hour course.

If you have time, dedication, and the ability to absorb a lot of information in a short period this might be something for you.

Why Himalayan Yoga Academy For Yoga Teacher Training Nepal? 

• We provide the highest quality of Yoga Teacher Training Nepal courses, normal classes, Yoga Retreats, and workshops for both beginners and seasoned practitioners at our Centre in Kathmandu.
• People have recognized our Himalayan Yoga Academy Team as the leading educators in the field of yoga for both teacher trainees and practitioners.
• Our Teacher Training Programs offer students the opportunity to access authentic, traditional teachings of Yoga From Traditionally Taught Yoga Gurus.
• The core Principle is that yoga should inspire, improve, challenge, and nurture the yogi practitioners to develop a healthy and well-rounded spiritual and physical practice.
• Our Experienced Team of the Decade has guided and trained hundreds of students from around the globe. We believe in results.
• We also believe in humanity and saving the environment for which we provide profits to nature-saving organizations and as well orphanages.

So, Don’t Hesitate to Join Our Yoga Teacher Training Nepal. We will make it the most memorable time of your life. Our Guidance will enlighten you throughout your life. You will leave the yoga family here being a perfect yoga teacher.

Swami Sivananda Saraswati is a great yoga master also known as Dr. Kappuswamy. Born on September 8, 1887, in the south Indian state of Tamilnadu, he had religious parents. He was a kind-hearted and thoughtful person since childhood. He was a very active and fast learner in both academics and gymnastics.

In Tanjore, he attended medical school where he achieved high marks in all his classes. A tremendously hard worker who never went home during the holidays. He was first in all subjects. He possessed more knowledge than the doctors with the covetable degrees. In the first year itself, he could answer the papers which the students of the final year could not. He started a medical journey called ` the Ambrosia’.

Upon graduation, he practiced medicine and worked for the British Malaya (Malaysia) for 10 years. Dr Kappuswamy was kind, sympathetic, humorous, witty, and sweet speaking. Everywhere people said that he had a special gift from god for his miraculous cure affected for the patient, was often willing to care a patient for free or to pay for the treatment himself. This was the beginning of his life service. Among his patients, were many local sadhus (holy men) and sannyasins (renunciates). It was one of the sadhus who gave him a spiritual book called “Jiva Brahma Aikyam” which ignited his interest in spirituality.

In his free time, he started searching all the spiritual books he could find. Then, he began to read the books of Swami Vivekananda, and Swami Rama Tirtha. He also made time for regular prayers and asanas practice. He had a profitable medical practice but he felt that to develop his spirituality on him he needed to make this his priority. Then, he returned to India and spent a year wandering before settling in the Rishikesh Himalayas in 1924. There he practiced intense austerities and found his guru, Swami Viswananda who gave him his monastic name, and was initiated into sannyasi.

Swami Shivananda wrote the necessary instructions about Sannyas dharma from Benares. Swami Shivanandaji stayed at Sworga Ashram for Sadhana. He spent more than 12 hours in daily meditation in a small hut, infested with scorpions, that protected him from sun and rain. Living in that hut, he did intense tapas (austerities), observed silence, and fasted.

With all his intense tapas, Swamiji didn’t neglect the service of the sick. He visited the huts of sadhus with medicine, served them, and cared for them. Not only this he even begged for the food on their behalf and fed them with his hand. With some money in his insurance policy, he started a charitable dispensary at Lakshmanjula in 1927. He served the pilgrims and saw Narayana in them.

After a year of intense and unbroken sadhana, he enjoyed the bliss of Nirvikalpa Samadhi. He had come to the end of his spiritual journey. Sivananda founded a divine life society in 1936 on the bank of the Ganges River. He distributed spiritual knowledge for free, with the main aim of eliminating spiritual knowledge and selfless service of humanity.

In 1945, he created the Sivananda Ayurvedic pharmacy and organized the all–world Religions Federation. He established the World Sadhus Federation in 1947 and the Yoga Vedanta  Forest Academy in 1948. Writing became Sivananda’s next mission. For him, the gift of knowledge is the greatest gift of all.

Sivananda continued this mission until the end of his life, publishing more than 200 books on all aspects of yoga. Swami Sivananda wrote all his books in English which enabled him to reach the largest audience around the world. In this way, Swami Sivananda spread the light of divine knowledge to all four corners of the earth.

Swami Sivananda’s Yoga which he has significantly called the `Yoga of Synthesis’, combines four Yoga of Hinduism (Karma yoga, Bhakti yoga, Jnana yoga, Raja yoga)for action, devotion, knowledge, and meditation respectively.

On 14 July 1963, the Great Soul Swami Sivananda entered Mahasamadhi, or the Departure of the Enlightened Soul in his  Kuti on the bank of Ganges in Sivanandanagar

The word Chandra means `moon’, having no light of its own, reflecting the light of the sun, so the practice of Chandra Namaskara reflects that of Surya Namaskara. The sequence of asanas is the same as Surya namaskar except that Ardha Chandrasana. Also, in ashwa sanchalanasana the left leg is extended back in the first half of the round, activating Ida Nadi, the lunar force.

In the second half of the round, the right leg is extended back. The inclusion of ardha chandrasana is a significant change. This posture develops balance and concentration, adding another dimension to the practice. A further effect is that the breathing pattern becomes more demanding inhalation, exhalation, and breath retention are all prolonged.

The twelve positions of Surya Namaskara relate to the twelve zodiac signs or solar phases of the year. Whereas the fourteen positions of Chandra Namaskara relate to the fourteen lunar phases. In the lunar calendar, the fourteen days before the fortnight, and the fourteen days after the full moon are known as Shukla paksha, the bright fortnight. The fourteen days after the full moon are known as Krishna paksha, the dark fortnight.

The lunar energy flows within ida nadi. It has cool, relaxing, and creative qualities. Ida is the introverted, feminine, or mental force that is responsible for consciousness.

Preparation of Chandra Namaskara (Moon Salutation)

It is advisable to learn Surya Namaskara before attempting Chandra Namaskara as the postures are the same for both, except for one extra pose. In Chandra Namaskara, the added pose, ardha chandrasana is inserted in the sequence at positions 5 and 11 in the first half of the round. And positions 19 and 25 in the second. Ardha chandrasana is described as an independent practice in the backward bending section. Its insertion as position 5 prolongs the exhalation and external retention through positions 6 and 7 (parvatasana and ashtanga namaskar). Its insertion as position 11 similarly lengthens inhalation and then exhalation into padahastasana.

Time of practice

Chandra namaskara is best practiced in the evening or at night ,especially when the moon is visible ,or at dawn at the time of the full moon.When practicing at night ,ensure that stomach is empty.

Awareness

1.Before beginning Chandra namaskara, a few moments should be given to prepare the body and mind.

2. Stand in the upright position with the feet together, the eyes closed and the arms at the sides. The weight of the body should be evenly distributed on both feet. Observe any spontaneous movement of the body as it relaxes.

3. Gradually become more aware of the natural flow of the breath with each inhalation and exhalation. Then include awareness of the movement in the body with the rhythm of the breath. Retain this awareness for a few moments.

4. Slowly withdraw the awareness from the breath and become aware of bhrumadhya, the space between the eyebrows. Within this space, visualize the full moon in a clear night sky, shining brightly upon the waves of the ocean. The full reflection of the moon penetrates the deep waters and the cool shade of moonlight catches the tops of the waves as they dance. See the image clearly and develop an awareness of any feelings or sensations that are created in the mind and body.

5. Slowly let the visualization fade and again become aware of the whole body in the standing position.

Ardha chandrasana (Half moon pose)

1. With the left leg extended back, maintain the balance in the full stretch of ashwa sanchalanasana, raise the hands, and stretch both arms over the head, keeping the arms shoulder width apart. Arch the back and look up, raising the chin.

2. There should be a gentle curve from the tips of the fingers to the tips of the toes, resembling a crescent moon.

3. Hold the pose for a short time.

4. Lower the arms and place the hands on each side of the front foot.

Breathing

• Inhale deeply while raising the arms, arching the back, and bending the head back.
• Retain the breath inside while holding the posture for a few seconds.
• Start exhalation while lowering the arms.

Awareness

• Physical-on the smooth controlled movement and balance
• Spiritual-on vishuddhi chakra.

CHANDRA MANTRAS

Position 1 : Pranamasana (prayer pose )

Mantra : Om Kameshvaryai Namaha ,salutationsto one who fulfills desires.

Position 2 : Hasta utthanasana( raised arm pose)

Mantra: Om Bhagamalinyi Namaha,salutations to one who wears  the garland of prosperity.

Position 3 : Padahastasana (hand to foot pose)

Mantra: Om Nityaklinnayai Namaha,salutations to one who is ever compassionate.

Position 4: Ashwa Sanchalasana (equestrian pose)

Mantra: Om Bherundayai Namaha,salutations to one who is ferocious .

Position5: Ardha Chandrasana (Half moon pose)

Mantra : Om Vahnivasinyai Namaha,salutations to one who resides in fire.

Position 6 : Parvatasana (mountain pose)

Mantra: Om Vajreshvaryai Namaha, salutations to one who possesses vajra, the thunderbolt, and is adorned with diamond ornaments.

Position7 : Ashtanga Namaskara(salute with 8 parts)

Mantra : Om Dutyai Namaha,salutations to one whose messenger is Shiva.

Position 8 : Bhujangasana (cobra pose)

Mantra : Om Dutyai Namaha ,salutations to one who is swift.

Position 9 : Parvatasana ( mountain pose)

Mantra: Om Kulasundaryai Namaha,salutation to one who is virtuous ,repectable and charming.

Position 10 : Ashwa Sanchalasana  (equestrian pose)

Mantra: Om Nityayai Namaha ,salutations to one who is eternal .

Position 11 : Ardha Chandrasana (half moon pose )

Mantra : Om Nilapatakinyai Namaha, salutations to one who is adorned with a blue flag.

Position 12 : Padahastasana (hand to foot pose)

Mantra: Om Sarvamangalayai Namaha, salutations to one who is ever victorious.

Position 13: Hasta Utthanasana (raised arms pose)

Mantra: Om Sarvamangalayai Namaha, salutations to one who is the source of all good fortune.

Position 14 : Pranamasana (prayer pose)

Mantra: Om jvalamalinyai Namaha, salutations to one who is fenced with instant flames.

Positions 15-28: Positions 1-14 form the first half of the round and positions 15-28 form the second .In the second half ,the same mantras are repeated consecutively and the same positions are repeated with the  following changes.

a) In position 18, ashwa sanchalanasana, instead of stretching the left foot backward, stretch the right foot back.

b) In position 24, the same pose, bend the left knee, bringing the left foot forward between the hands.

Practice: Ardha chandrasana emphasizes the link with the lunar energies set up by the preparatory visualizations. Also, in Chandra Namaskara the force of each asana is changed subtly by the repetition of mantras related to the lunar energies.

Conclusion: After completing the desired number of rounds, stand upright with the eyes closed, and the hands by the sides of the body. Again visualize the full moon shining over the waves of the ocean until the body becomes steady. Relax in Shavasana.

Duration: For spiritual benefits, slowly practice 3 to 7 rounds.

For physical benefits ,practise 3 to 7 rounds more quickly .

The Sanskrit word tṛ́ṣṇā means thirst. The pali equivalent of tṛ́ṣṇā is Taṇhā. Lord Gautam Buddha has used this word in his teaching. He says that kamana or desire is the cause of suffering. To get rid of desire, one has to annihilate one’s desires.

Any individual, society, state, or country cannot prosper and progress without desire. Satisfaction with what little one has is the enemy in one’s progress. Dissatisfaction with the existing conditions with a simultaneous desire for more and more is the key to progress. This principle has been accepted in economics and political science. It is the general observation that individuals acquire more and more fame and more and more all-around prosperity through incessant desire and continuous striving for material property is feasible without desire and struggle to achieve more and more.

Materialistically speaking, the sky is the limit to progress. Some very successful materialistic stride one step farther, they piece the sky and go beyond it in their limitless search for further acquisition and achievement. The materialistic viewpoints have been tested and retested in all countries and all ages. How do we reconcile with Buddha’s teaching then?

Darwinian motto

Darwinism is atheistic, materialistic, and anti-spiritual. `The struggle for existence and survival of the fittest is a key principle in Darwinism. This principle applies not only to human beings but also to all plants and animals. It also includes viruses, bacteria, protozoa, algae, and fungi. That is a well-tested, sound principle the materialistic level cannot be denied. Inaction is anathema to struggle. Complete or partial inaction is involved in a lack of desire. Hence, analytically speaking, Buddha’s teachings on the annihilation of desire (Kamana-vinyasa) and Darwinism cannot go together.

Three types of desires

There is no life without actions. Actions germinate in desires. Hence a desire-less, action-less life is not pleaded for. Only sannyasis (ones who have renunciate the world) cease to act. And they too do not stop their daily actions, inevitable for living. Inaction is to be condemned for householders, businesses –men, farmers, fighters, administrators, statesmen, and all others who have to perform their duties. The Gita proscribes inaction.

The Vedas and the Upanishad declare that, before the creation, God desired the creation of the universe. Although he has no unfulfilled desire and no want at all. He, for his sportive play, desired to create a universe. He had designed a blueprint of the universe before he created it, engineered the design, and continued to do so. His artistic hand creates the art of canvas of the cosmos. Whatever God does is executed through the agency of the divine mother, the consort and power of God. He becomes the chairperson of the creation, evolution, involution, and dissolution of the universe. If this is the case with God Himself, there is no question of the abandonment of desires and activity for men.

There are three types of desires: sattvika, rajasika, and tamasika. Mahatma Gandhi desired India’s freedom. A benevolent person desires to open a school and a hospital for poor people. A yogi has a strong desire to liberate himself. These are examples of sattvika desires. A politician desires to become Prime Minister. A reputed writer desires to win the Nobel Prize. A businessman desires to become a multimillionaire. These are examples of rajasika desires. A perverted person desires to indulge in sex with many beautiful women. A notorious criminal desires to murder the Prime Minister of a country. A terrorist desires to commit genocide in a village of a certain community. These are examples of tamasika desires.

If we prohibit desire, it becomes difficult or impossible for an individual or society to live meaningfully. A life without purpose is no life at all, and a life without desires is hard to imagine. Therefore, desires should not be condemned without a thorough analysis of their merits and demerits. We should condemn Tamasika, desires. And of course we should recommend sattvika desires. We should critically examine Rajasika’s desires to decide whether to adopt or reject them.