The origin of the word adolescence is from the Latin verb 'adolescere', which means, "to grow up." Adolescence is a transitional stage of physical and mental human development that occurs between childhood and adulthood. This transition involves biological (i.e. pubertal), social, and psychological changes. The teenage years are from ages 13 to 19. In fact, early adolescence is the most difficult phase of life as children cannot express their problems correctly because their power of expression and their knowledge of their own psychology is not mature enough. Due to physical changes, hormonal changes and constantly changing moods, teenaged children have many unexplained and unexpressed problems.
Common adolescent problems are:
Loneliness, feeling misunderstood, difficulty communicating new experiences, unable to talk to parents or trusted adults about their experiences, feeling isolated.
Emotional problems are:
Anger, hatred, confusion, low self esteem, low confidence, a feeling of inferiority and uselessness, feeling lost, frightened, depression, jealousy and envy.
Other problems are:
Abusing the body with lack of proper nutrition, wrong eating habits, lack of sufficient water, alcohol, smoking and drugs
ADRENAL GLANDS
These glands have a very important role to play in the child’s moral & emotional behavior like fear and love. If there is an imbalance in theses glands, behavior will be affected. For example, if there is an excess of adrenal secretions, the child will be full of fears. He will not be able to face difficult people. The cause of the problem is not ethical or moral or even social, it is a psycho-physiological. Sometimes physical growth and psychological growth do not mature together. It is related to the brain, nervous system and endocrine system. At times physical growth is more advanced than mental growth and at times the vice versa. Usually those with criminal tendencies have an overactive adrenal system. All we need to do is balance the adrenal secretions to change the character of the child.
PINEAL GLAND
The pineal gland is a very important gland and is situated in the brain at the top of the medulla oblongata. In Yoga it is known as Ajna Chakra and is very active in children. It has a balancing influence on the activities of the brain & keeps it in receptive order. By the time children reach the age of eight or ten, it begins to decay and calcify and with that a major controlling lock upon the function of the pituitary gland is released. When this control is released, pituitary hormones begin to form and enter the blood stream and the emotions shoot up. The moment the regression of the pineal gland is complete, the emotional growth becomes rapid and the child finds it difficult to adjust. Aggressive, antisocial and delinquent behavior which signals the onset of puberty and sexual activity can arise at any time. This is the reason why so many children become emotionally unbalanced and disturbed during their pre-adolescent and adolescent years.
BALANCING THE HORMONES
Sexual consciousness should develop when the child is able to balance his reaction in his mind. Nowadays, as children grow up, their pineal gland begins to decay and their pituitary gland begins to develop automatically before the child possesses the mental and emotional stability to cope with such hormonal drives. As a result, the whole confusion starts at the wrong time. The child becomes restless because he/she is not physically ready to express this new development. This causes an imbalance between their mental and vital fields, ultimately affecting their behavior. If we can delay emotional growth in relation to physical growth, the child’s stability is enhanced greatly. To remove these kinds of problems of children, we will have to study the emotional effects of the hormones in the system. Sometimes such problems are also caused by an imbalance of the thyroid hormones. To do this we have to maintain the health of the pineal gland and for this the practice of Shambhvi Mudra (concentration of the eyes at the eyebrow centre) is very important.
YOGA
Yoga is the perfect balance for the changes of adolescence. Regular practice of Yoga can maintain the health of the pineal gland and add extra years to its life. It increases the flow of endorphins, the body's natural antidepressant. Yoga should be properly introduced to children by educators in every school just as we teach other subjects. Then young people everywhere would be well adjusted, healthy and happy both physically and mentally. They would be more aware of their own potential and more capable of its realization. The destiny of the whole world depends on the little children. Regular practice of Surya Namaskara (a dynamic yoga exercise), Nadi Shodhana Pranayama (for health and balance of the pineal gland) Mantra (to challenge the child’s distracted mind) and Shambhavi Mudra with visualization (to maintain the pineal gland) are very beneficial. These practices not only help the child to maintain psycho-emotional balance but also develop his mental growth as well.
SURYA NAMASKARA
Surya Namaskara influences the pineal gland and hypothalamus, helping to prevent pineal degeneration and calcification. This balances the transition period between childhood and adolescence in growing children. When one performs Surya Namaskara synchronizing the physical movements with the breath, all the muscles, joints and major internal organs are stimulated and balanced.
NADI SHODHANA PRANAYAMA
Nadi Shodhana Pranayama induces tranquility, clarity of thought and concentration. It keeps the pineal gland healthy for as long as possible. As long as your pineal gland is healthy your sexual glands will remain under control. The flow of Prana in Ida and Pingala Nadis is equalized. Blood is purified of toxins.
MANTRA
Relaxing the brain through Mantra is one of the methods of increasing perception. The superficial aspects of thoughts, emotions or desires which are not needed within the mind and which need to be expressed will be swept away by the Mantra. A proper Asana or posture should be selected and maintained for the duration of the practice so that there is no movement to distract the concentration.
SHAMBHAVI MUDRA
During Shambhavi Mudra the eyes are moved to a fixed gaze unblinking at the eyebrow centre awarefully. To make this Mudra more interesting, ask the child to visualize at the same time. We name about fifty items and let the child to visualize them one by one. He keeps on moving his awareness, saying to himself and seeing rising Sun, setting Sun, full moon, a pink rose, a flowing river, a snow capped mountain, a moving car, an aeroplane in flight, a guava fruit and so on. This practice not only helps the child to maintain psycho-emotional balance, it also develops his ability to visualize.
Shambhavi Mudra influences Ajna Chakra inwardly and delays sexual maturity until the correct time. It works remarkably for growing children and adolescents for balanced emotional development, concentration and stability.
Note
If you are new to Yoga, it is recommended to practice these Asanas, Pranayama & Mudra under the guidance of an expert.
CONCLUSION
Every adolescent requires understanding, assistance, wise guidance, listening to and love if they are to pass through this important stage of development without damaging themselves or others. It is important not to abandon, reject or dislike a person just because he is experiencing the normal adolescence phase.
If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows:
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health and detoxification.
Mobile: + 919849772485
Ph: 91-40-65173344
Email: yogashaastra@gmail.com
Wednesday, November 4, 2009
Tuesday, October 27, 2009
THE BANDHAS AND THEIR APPLICATION
The word Bandha means to lock, to bind, to tie together. Bandhas involve the contraction or squeezing of muscles. There are three muscular locks called Jalandhara Bandha, Uddiyana Bandha & Mula Bandha. They are situated in the throat, abdomen & perineum respectively. When we apply these three Bandhas together, it becomes Maha Bandha, the great lock. As there are three bandhas, there are three muscles group involved: cervical (neck) muscles, abdominal muscles and perineal muscles.
These internal energy locks direct the Prana, or life force up the spine rather than allow it to escape downwards as it normally would and convert it into spiritual energy. Jalandhara Bandha prevents Prana from escaping the upper body, Uddiyana Bandha forces Prana up the Shushumna Nadi & Mula Bandha when engaged, prevents Apana escaping from the lower body and draws it up to unite with Prana.
Contraction of these muscles affects the nervous, circulatory, respiratory, endocrine & energy systems. As endocrine glands are intimately related to the Chakras, it means Bandhas also affect the Chakras. On all the Chakras, the Bandhas are directly associated with the active stimulation of three Chakras --Mulabandha (Muladhara Chakra), Uddiyana Bandha (Manipura Chakra), Jalandhara Bandha (Vishuddhi Chakra). Each of these physical & practice locations is related neurologically to a specific counterpart in the spinal cord, brain and therefore the psyche.
BANDHA TECHNIQUES
• Bandhas are advanced practice and should be attempted only under guidance.
• In learning Bandha techniques you always begin with Jalandhar Bandha before attempting to learn the other two.
JALANDHAR BANDHA
The Sanskrit word Jalan means net and Dhara means stream or flow. This lock controls the network of Nadis in the neck. The physical manifestation of these Nadis is the blood vessels & the nerves of the neck. It is also called the throat lock. In Pranayama, there is a possibility of increasing the blood pressure and accordingly achieving Jalandhar Bandha during Pranayama can help control blood pressure, protect the brain & give energy to the brain instantly.
TECHNIQUE
• Sit on a folded blanket in Siddhasana (Press the perineum with the left heel and place the right heel on the left thigh) or any other comfortable posture. Place the palms on the knee; keep the neck and the spine straight. Close the eyes and relax the whole body.
• Now inhale slowly and deeply and at the end of inhalation & the beginning of retention of breath, stretch the neck forward and press the chin firmly against the chest, into the jugular notch (the hollow formed in the neck) as far as possible.
• Straighten the arms by pressing the knee down with the palms.
• Stay in this final position for as long as the breath can be held comfortably. Do not strain.
• Then bring the chin up and exhale. This is one round.
• Repeat when the respiration has returned to normal. This practice may be repeated up to 5 times.
• This Bandha is ideally performed in conjuction with Pranayamas & Mudras. It can be practiced on its own or before meditation.
BENEFITS
Stretches the neck, pulling the spinal cord & the brain has subtle effects on the pituitary & pineal glands while the forward flexion affects the thyroid, parathyroid & thymus glands. At the same time it stimulates the parasympathetic spinal area in the medulla oblongata (situated at the bottom of the brain and the top of the spinal cord) regulating heart rate, respiration, blood pressure etc. Jalandhar Bandha also compresses the carotid sinuses, which are located on the carotid arteries, the main arteries in the neck. These sinuses help to regulate the circulatory & respiratory systems. By reducing sympathetic tone, depression, stress, anxiety and anger are reduced & one achieves a sense of rest, relaxation & general wellbeing.
PRECAUTION
People suffering from cervical spondylosis, high intracranial pressure, respiratory problems, vertigo, high or low blood pressure& heart disease should not practice Jalandhar Bandha on their own unless advised by the yoga experts since long retention of the breath may bring about some strain on the heart.
UDDIYAN BANDHA
The Sanskrit word Uddiyana means to rise up or to fly upward. This practice is so called because physical lock applied to the body causes diaphragm to rise towards the chest. Another meaning is that the physical lock helps Prana into Sushumna Nadi that it flows upward to Sahasrara Chakra. Uddiyana Bandha can be combined with Nauli Shatkarma.
TECHNIQUE
Uddiyana bandha can be practiced either standing or in sitting posture.
• In the standing posture, place the feet approximately two feet apart. Keep the spine straight, bend the knees slightly and lean forward from the waist far enough to place the palms just above the knees. Make sure the arms are straight.
• As you begin to exhale you contract the abdomen and place the chin on the hollow of the throat. By the end of the exhalation the abdomen should be fully contracted, drawn up and back toward the spine by pressing the knees with the palms. With this contraction, the diaphragm rises and creates a cavity on the front side of the abdomen under the rib cage. The back will curve slightly.
• The position is held as long as possible, do not strain and then release.
• This is one round.
• Repeat when the respiration has returned to normal. This practice may be repeated up to 5 times.
• When this Bandha is mastered, the navel moves toward the spine and the rectal and back muscles contract.
• During Pranayama this Bandha is to be practiced only in the sitting position. It must always be practiced on an empty stomach. Agnisar Kriya is an excellent preparatory practice.
BENEFITS
Abdominal contraction compresses the digestive organs, adrenal glands, kidneys and the most important the solar plexus. Solar plexus has many subtle influences on the distribution of energy throughout the body. The energy has healing qualities and is experienced consciously as beneficial, enhancing our sense of wellbeing. Uddiyana Bandha tones the sympathetic nervous system thus avoiding the effects of stress and anxiety in psychosomatic disease. This Bandha is the panacea for many abdominal and stomach ailments including constipation, indigestion, worms and diabetes provided they are not chronic. The adrenal glands are balanced removing lethargy, anxiety and tension. It improves blood circulation to the whole trunk area and strengthens all the internal organs. The extra fat of the stomach is also melted off. The body becomes active and alert. Uddiyana Bandha is one of the finest exercises for the abdominal muscles.
PRECAUTION
• Never force the abdominal muscles outward, use force only in pulling the muscles in and upward.
• Do not practice this exercise if there is any problem of high blood pressure, hiatal hernia, ulcers or heart disorders. Women should not practice it during menstruation or pregnancy.
MULA BANDHA
The Sanskrit word Mula means root, firmly fixed, source or cause. Together the words Mula & Bandha refer to the contraction of Muladhara Chakra, the seat of Kundalini. This contraction is triggered at the root of the spine, the perineum. Mula Bandha is also known as the perineal lock. It occurs simultaneously at many levels. On the physical level, it is the physical contraction of muscles. However, when refined, Mula Bandha is the contraction of Muladhara Chakra. Thus Mula Bandha is not just the contraction of the perineal body/cervix but also the locking of Muladhara Chakra. The perineal body and cervix act as trigger points to enable us to locate the psychic centre of Muladhara Chakra.
TECHNIQUE
Sit on a folded blanket in Siddhasana posture. Keep the palms on the knees and slightly press them. Gently close the eyes and relax the whole body by watching the natural breath for a while. Focus your awareness on the anus region. While exhaling, contract this region by squeezing the muscles in and up. Hold the contraction for sometime with normal breathing. Do not hold the breath. Repeat 10 times with maximum contraction and total relaxation. With further practice, the duration can be increased 3 to 5 minutes.
BENEFITS
• This Bandha stimulates both the sensory-motor and the autonomic nervous systems in the pelvic region. When Mula Bandha is performed, pelvic stimulation activates parasympathetic fibres emerging from the pelvic spinal cord. Parasympathetic fibres emerge from the cervical (neck) and sacral (pelvic) areas only while sympathetic fibres emerge from the thoracic (upper back) and lumbar (lower back) areas. Sympathetic nervous stimulation also occurs in Mula Bandha but at subdued level. The overall effect of stimulating both parasympathetic and sympathetic nervous systems is to rebalance these two major components of nervous activity in the body.
• This has very definite effects on the hypothalamus (responsible for the complete endocrine system) which relays its information to the whole limbic (emotional) system and the cerebral cortex (outer layer of the brain).
• It stimulates the uro-genital and excretory systems. Intestinal peristalsis is also stimulated, relieving constipation and piles. It is beneficial for anal fissures, ulcers, prostatitis, some cases of prostatic hypertrophy and chronic pelvic infections.
• Because of the pressure on the anal sphincter during Mula Bandha, heat is generated which causes Apana Vayu to move upward. The usual tendency of this Vayu is to move downward. However, this practice forces Apana to move upward and unite with Prana Vayu at the navel center. Ultimately, in the course of its upward journey the energy aroused at the base of the spine assimilates Apana (at the Muladhara Chakra) and Prana (in the region of the navel and chest) and then reaches the forehead. Therefore, with the help of other Mudras and Maha-vedha Kriya, it is forced to enter into the central channel, Sushumna, leaving its normal course through Ida and Pingala. Eventually, MulaBandha becomes spontaneous and effortless.
The perfection of this practice leads to a spontaneous realignment of the physical, mental and psychic bodies in preparation for spiritual awakening.
PRECAUTION
Mula Bandha raises the energies very fast and can precipitate symptoms of hyperactivity if performed wrongly.
MAHA BANDHA
The Sanskrit word Maha means great. Maha Bandha is called the great lock as it combines all the three Bandhas in one practice
TECHNIQUE
Sit on a folded blanket in Siddhasana posture. Keep the palms on the knees and slightly press them. Gently close the eyes and relax the whole body by watching the natural breath for a while. Exhale forcefully & completely through the mouth. Retain the breath outside. Perform Jalandhara, Uddiyana and Mula Bandha in this order. Hold the Bandhas and the breath as long as is comfortable without straining. Then release Mula, Uddiyana and Jalandhara Bandha in this order. After coming back, inhale slowly. This is one round. Relax and let the breath return to normal before commencing the next round. Make 3-5 rounds.
BENEFITS
Maha Bandha gives the benefits of all three Bandhas. It affects the hormonal secretions of the pineal gland and regulates the entire endocrine system. The decaying, degenerative and aging processes are checked and every cell of the body is rejuvenated. It soothes anger and introverts the mind prior to meditation. When perfected, it can fully awaken Prana in the main Chakras. It leads to the merger of Prana, Apana and Samana in Agni Mandala which is the culmination of all Pranayamas.
PRECAUTION
Do not attempt Maha Bandha until other three Bandhas have been mastered. People suffering from high or low blood pressure, heart conditions, hernia, stomach or intestinal ulcer, persons with physical weakness and those recovering from visceral ailments should avoid this practice. Women should not practice it during menstruation or pregnancy.
IMPORTANCE OF BANDHAS
• The Bandhas play an important role in the cleansing processes of Yoga. As Pranayama helps to reduce waste matter in the body by directing the Agni, the fire of life, same way by using the Bandhas, the Agni can be directed to the exact place where the rubbish has settled & blocking the flow of energy in the body. The Bandhas intensify the effect of the fire.
• The muscles which are not generally used, are contracted in these Bandhas. This results in more blood supply to these muscles thereby improving their efficiency.
BANDHAS AND ASANAS
These three Bandhas can be used during asana practice. The best asanas for practicing Bandhas are a few of the inverted postures such as headstand, shoulder stand, all postures in which we are lying flat on the back such as Tadasana and sitting postures with a straight spine such as Mahamudra. Another simple position for practicing the Bandhas are Adhomukha Shavasna (the downward facing dog). The Bandhas are easy in these asanas because raising the rubbish into the flame with Uddiyana Bandha and holding it there with Mula Bandha is greatly assisted by the body mechanics of the posture. In all inverted postures, the rubbish is raised to sit above the flame. The flame burns up toward the rubbish and the rubbish moves down toward the flame. The practice of Bandhas is very difficult in asanas such as backbend and twists and is therefore best avoided.
NOTE
Do not use Bandhas throughout the entire asana practice. These should be practiced artfully and not obsessively.
BANDHAS AND PRANAYAMA
These three Bandhas can be used during Pranayama practice. When we use these Bandhas with Pranayama, they intensify the cleansing effect of Pranayama. Jalandhara Bandha positions the torso in such a way that the spine is held erect. This makes it easier for the prana to move the flame toward the rubbish that needs burning. Uddiyana Bandha then raises the rubbish up toward the flame and Mula Bandha helps us leave it there long enough for the rubbish to be burned.
PRANAYAMA AND BANDHAS
• Omkar and Bhramari Pranayama can be done by applying Uddiyana & Mula Bandha.
• Shitali & Sitkari Pranayama can be practiced by applying three Bandhas together. For that we should do the Pranayama with time ratio, that is---- 1:4:2:4—one is for inhalation, four times is for holding of the breath, two is for exhalation, again four times is for holding of the breath. We should apply the Bandhas while holding of the breath.
• Ujjayi, Kapalbhati and Bhastrika can be done by applying Jalandhar Bandha. When we practice vigorous Pranayama such as Kapalbhati and Bhastrika we spend lots of energy by doing rapid breathing, Jalandhar Bandha helps us to get the energy back instantly.
In short, Jalandhar Bandha and Mula Bandha can be maintained during the whole process of inhalation, exhalation and holding the breath. Uddiyana Bandha can only be done during breath retention following exhalation. To intensify the practice, we must practice patiently without forcing the body or the breath.
If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows:
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health and detoxification.
Mobile: + 919849772485
Ph:91-40-65173344
Email: yogashaastra@gmail.com
These internal energy locks direct the Prana, or life force up the spine rather than allow it to escape downwards as it normally would and convert it into spiritual energy. Jalandhara Bandha prevents Prana from escaping the upper body, Uddiyana Bandha forces Prana up the Shushumna Nadi & Mula Bandha when engaged, prevents Apana escaping from the lower body and draws it up to unite with Prana.
Contraction of these muscles affects the nervous, circulatory, respiratory, endocrine & energy systems. As endocrine glands are intimately related to the Chakras, it means Bandhas also affect the Chakras. On all the Chakras, the Bandhas are directly associated with the active stimulation of three Chakras --Mulabandha (Muladhara Chakra), Uddiyana Bandha (Manipura Chakra), Jalandhara Bandha (Vishuddhi Chakra). Each of these physical & practice locations is related neurologically to a specific counterpart in the spinal cord, brain and therefore the psyche.
BANDHA TECHNIQUES
• Bandhas are advanced practice and should be attempted only under guidance.
• In learning Bandha techniques you always begin with Jalandhar Bandha before attempting to learn the other two.
JALANDHAR BANDHA
The Sanskrit word Jalan means net and Dhara means stream or flow. This lock controls the network of Nadis in the neck. The physical manifestation of these Nadis is the blood vessels & the nerves of the neck. It is also called the throat lock. In Pranayama, there is a possibility of increasing the blood pressure and accordingly achieving Jalandhar Bandha during Pranayama can help control blood pressure, protect the brain & give energy to the brain instantly.
TECHNIQUE
• Sit on a folded blanket in Siddhasana (Press the perineum with the left heel and place the right heel on the left thigh) or any other comfortable posture. Place the palms on the knee; keep the neck and the spine straight. Close the eyes and relax the whole body.
• Now inhale slowly and deeply and at the end of inhalation & the beginning of retention of breath, stretch the neck forward and press the chin firmly against the chest, into the jugular notch (the hollow formed in the neck) as far as possible.
• Straighten the arms by pressing the knee down with the palms.
• Stay in this final position for as long as the breath can be held comfortably. Do not strain.
• Then bring the chin up and exhale. This is one round.
• Repeat when the respiration has returned to normal. This practice may be repeated up to 5 times.
• This Bandha is ideally performed in conjuction with Pranayamas & Mudras. It can be practiced on its own or before meditation.
BENEFITS
Stretches the neck, pulling the spinal cord & the brain has subtle effects on the pituitary & pineal glands while the forward flexion affects the thyroid, parathyroid & thymus glands. At the same time it stimulates the parasympathetic spinal area in the medulla oblongata (situated at the bottom of the brain and the top of the spinal cord) regulating heart rate, respiration, blood pressure etc. Jalandhar Bandha also compresses the carotid sinuses, which are located on the carotid arteries, the main arteries in the neck. These sinuses help to regulate the circulatory & respiratory systems. By reducing sympathetic tone, depression, stress, anxiety and anger are reduced & one achieves a sense of rest, relaxation & general wellbeing.
PRECAUTION
People suffering from cervical spondylosis, high intracranial pressure, respiratory problems, vertigo, high or low blood pressure& heart disease should not practice Jalandhar Bandha on their own unless advised by the yoga experts since long retention of the breath may bring about some strain on the heart.
UDDIYAN BANDHA
The Sanskrit word Uddiyana means to rise up or to fly upward. This practice is so called because physical lock applied to the body causes diaphragm to rise towards the chest. Another meaning is that the physical lock helps Prana into Sushumna Nadi that it flows upward to Sahasrara Chakra. Uddiyana Bandha can be combined with Nauli Shatkarma.
TECHNIQUE
Uddiyana bandha can be practiced either standing or in sitting posture.
• In the standing posture, place the feet approximately two feet apart. Keep the spine straight, bend the knees slightly and lean forward from the waist far enough to place the palms just above the knees. Make sure the arms are straight.
• As you begin to exhale you contract the abdomen and place the chin on the hollow of the throat. By the end of the exhalation the abdomen should be fully contracted, drawn up and back toward the spine by pressing the knees with the palms. With this contraction, the diaphragm rises and creates a cavity on the front side of the abdomen under the rib cage. The back will curve slightly.
• The position is held as long as possible, do not strain and then release.
• This is one round.
• Repeat when the respiration has returned to normal. This practice may be repeated up to 5 times.
• When this Bandha is mastered, the navel moves toward the spine and the rectal and back muscles contract.
• During Pranayama this Bandha is to be practiced only in the sitting position. It must always be practiced on an empty stomach. Agnisar Kriya is an excellent preparatory practice.
BENEFITS
Abdominal contraction compresses the digestive organs, adrenal glands, kidneys and the most important the solar plexus. Solar plexus has many subtle influences on the distribution of energy throughout the body. The energy has healing qualities and is experienced consciously as beneficial, enhancing our sense of wellbeing. Uddiyana Bandha tones the sympathetic nervous system thus avoiding the effects of stress and anxiety in psychosomatic disease. This Bandha is the panacea for many abdominal and stomach ailments including constipation, indigestion, worms and diabetes provided they are not chronic. The adrenal glands are balanced removing lethargy, anxiety and tension. It improves blood circulation to the whole trunk area and strengthens all the internal organs. The extra fat of the stomach is also melted off. The body becomes active and alert. Uddiyana Bandha is one of the finest exercises for the abdominal muscles.
PRECAUTION
• Never force the abdominal muscles outward, use force only in pulling the muscles in and upward.
• Do not practice this exercise if there is any problem of high blood pressure, hiatal hernia, ulcers or heart disorders. Women should not practice it during menstruation or pregnancy.
MULA BANDHA
The Sanskrit word Mula means root, firmly fixed, source or cause. Together the words Mula & Bandha refer to the contraction of Muladhara Chakra, the seat of Kundalini. This contraction is triggered at the root of the spine, the perineum. Mula Bandha is also known as the perineal lock. It occurs simultaneously at many levels. On the physical level, it is the physical contraction of muscles. However, when refined, Mula Bandha is the contraction of Muladhara Chakra. Thus Mula Bandha is not just the contraction of the perineal body/cervix but also the locking of Muladhara Chakra. The perineal body and cervix act as trigger points to enable us to locate the psychic centre of Muladhara Chakra.
TECHNIQUE
Sit on a folded blanket in Siddhasana posture. Keep the palms on the knees and slightly press them. Gently close the eyes and relax the whole body by watching the natural breath for a while. Focus your awareness on the anus region. While exhaling, contract this region by squeezing the muscles in and up. Hold the contraction for sometime with normal breathing. Do not hold the breath. Repeat 10 times with maximum contraction and total relaxation. With further practice, the duration can be increased 3 to 5 minutes.
BENEFITS
• This Bandha stimulates both the sensory-motor and the autonomic nervous systems in the pelvic region. When Mula Bandha is performed, pelvic stimulation activates parasympathetic fibres emerging from the pelvic spinal cord. Parasympathetic fibres emerge from the cervical (neck) and sacral (pelvic) areas only while sympathetic fibres emerge from the thoracic (upper back) and lumbar (lower back) areas. Sympathetic nervous stimulation also occurs in Mula Bandha but at subdued level. The overall effect of stimulating both parasympathetic and sympathetic nervous systems is to rebalance these two major components of nervous activity in the body.
• This has very definite effects on the hypothalamus (responsible for the complete endocrine system) which relays its information to the whole limbic (emotional) system and the cerebral cortex (outer layer of the brain).
• It stimulates the uro-genital and excretory systems. Intestinal peristalsis is also stimulated, relieving constipation and piles. It is beneficial for anal fissures, ulcers, prostatitis, some cases of prostatic hypertrophy and chronic pelvic infections.
• Because of the pressure on the anal sphincter during Mula Bandha, heat is generated which causes Apana Vayu to move upward. The usual tendency of this Vayu is to move downward. However, this practice forces Apana to move upward and unite with Prana Vayu at the navel center. Ultimately, in the course of its upward journey the energy aroused at the base of the spine assimilates Apana (at the Muladhara Chakra) and Prana (in the region of the navel and chest) and then reaches the forehead. Therefore, with the help of other Mudras and Maha-vedha Kriya, it is forced to enter into the central channel, Sushumna, leaving its normal course through Ida and Pingala. Eventually, MulaBandha becomes spontaneous and effortless.
The perfection of this practice leads to a spontaneous realignment of the physical, mental and psychic bodies in preparation for spiritual awakening.
PRECAUTION
Mula Bandha raises the energies very fast and can precipitate symptoms of hyperactivity if performed wrongly.
MAHA BANDHA
The Sanskrit word Maha means great. Maha Bandha is called the great lock as it combines all the three Bandhas in one practice
TECHNIQUE
Sit on a folded blanket in Siddhasana posture. Keep the palms on the knees and slightly press them. Gently close the eyes and relax the whole body by watching the natural breath for a while. Exhale forcefully & completely through the mouth. Retain the breath outside. Perform Jalandhara, Uddiyana and Mula Bandha in this order. Hold the Bandhas and the breath as long as is comfortable without straining. Then release Mula, Uddiyana and Jalandhara Bandha in this order. After coming back, inhale slowly. This is one round. Relax and let the breath return to normal before commencing the next round. Make 3-5 rounds.
BENEFITS
Maha Bandha gives the benefits of all three Bandhas. It affects the hormonal secretions of the pineal gland and regulates the entire endocrine system. The decaying, degenerative and aging processes are checked and every cell of the body is rejuvenated. It soothes anger and introverts the mind prior to meditation. When perfected, it can fully awaken Prana in the main Chakras. It leads to the merger of Prana, Apana and Samana in Agni Mandala which is the culmination of all Pranayamas.
PRECAUTION
Do not attempt Maha Bandha until other three Bandhas have been mastered. People suffering from high or low blood pressure, heart conditions, hernia, stomach or intestinal ulcer, persons with physical weakness and those recovering from visceral ailments should avoid this practice. Women should not practice it during menstruation or pregnancy.
IMPORTANCE OF BANDHAS
• The Bandhas play an important role in the cleansing processes of Yoga. As Pranayama helps to reduce waste matter in the body by directing the Agni, the fire of life, same way by using the Bandhas, the Agni can be directed to the exact place where the rubbish has settled & blocking the flow of energy in the body. The Bandhas intensify the effect of the fire.
• The muscles which are not generally used, are contracted in these Bandhas. This results in more blood supply to these muscles thereby improving their efficiency.
BANDHAS AND ASANAS
These three Bandhas can be used during asana practice. The best asanas for practicing Bandhas are a few of the inverted postures such as headstand, shoulder stand, all postures in which we are lying flat on the back such as Tadasana and sitting postures with a straight spine such as Mahamudra. Another simple position for practicing the Bandhas are Adhomukha Shavasna (the downward facing dog). The Bandhas are easy in these asanas because raising the rubbish into the flame with Uddiyana Bandha and holding it there with Mula Bandha is greatly assisted by the body mechanics of the posture. In all inverted postures, the rubbish is raised to sit above the flame. The flame burns up toward the rubbish and the rubbish moves down toward the flame. The practice of Bandhas is very difficult in asanas such as backbend and twists and is therefore best avoided.
NOTE
Do not use Bandhas throughout the entire asana practice. These should be practiced artfully and not obsessively.
BANDHAS AND PRANAYAMA
These three Bandhas can be used during Pranayama practice. When we use these Bandhas with Pranayama, they intensify the cleansing effect of Pranayama. Jalandhara Bandha positions the torso in such a way that the spine is held erect. This makes it easier for the prana to move the flame toward the rubbish that needs burning. Uddiyana Bandha then raises the rubbish up toward the flame and Mula Bandha helps us leave it there long enough for the rubbish to be burned.
PRANAYAMA AND BANDHAS
• Omkar and Bhramari Pranayama can be done by applying Uddiyana & Mula Bandha.
• Shitali & Sitkari Pranayama can be practiced by applying three Bandhas together. For that we should do the Pranayama with time ratio, that is---- 1:4:2:4—one is for inhalation, four times is for holding of the breath, two is for exhalation, again four times is for holding of the breath. We should apply the Bandhas while holding of the breath.
• Ujjayi, Kapalbhati and Bhastrika can be done by applying Jalandhar Bandha. When we practice vigorous Pranayama such as Kapalbhati and Bhastrika we spend lots of energy by doing rapid breathing, Jalandhar Bandha helps us to get the energy back instantly.
In short, Jalandhar Bandha and Mula Bandha can be maintained during the whole process of inhalation, exhalation and holding the breath. Uddiyana Bandha can only be done during breath retention following exhalation. To intensify the practice, we must practice patiently without forcing the body or the breath.
If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows:
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health and detoxification.
Mobile: + 919849772485
Ph:91-40-65173344
Email: yogashaastra@gmail.com
Tuesday, October 20, 2009
OUR MUSCULOSKELETAL SYSTEM AND YOGA
The musculoskeletal system is also known as the locomotor system & is composed of our skeletal system and the skeletal muscles:
The skeletal system consists of all the bones in the body, including the cartilage & the ligaments. There are about 208 bones in the adult body & they are joined by the ligaments. It is because of these joints that the body is able to move & is less liable to total injury. Besides that the skeletal system performs a number of functions:
• Provides a framework for the body,
• Provides levers for the muscles to move,
• Provides protection for the delicate organs of the body such as the brain & the lungs,
• Contains the marrow which manufactures the blood cells,
• Stores calcium & phosphorus minerals,
• Provides pH balance by buffering blood against excessive acid-base changes,
The muscular system consists of all muscles of the body. There are more than 500 main muscles as well as thousands more that can only be seen under a microscope. The muscles consist of a fleshy tissue which has the ability to contract & expand & it is responsible for all physical movement & motion. The act of breathing, the beating of the heart as well as every other function of our physical organs, is due to muscle action. Indeed half of our body is made of muscles including all our vital organs.
There are two types of muscles-Voluntary and Involuntary:
Voluntary muscles are those which are under the control of our will such as those of the face & the limbs.
Involuntary muscles are those which control the working of the inner body without us thinking about it, such as heart, lungs, blood circulation and digestion. However, those who practice Yoga, gradually acquire some degree of control even of the normally involuntary processes.
YOGA AND THE MUSCULOSKELETAL SYSTEM
Our skeleton system is constantly working to preserve our framework not only externally but also internally. Yoga helps in realignment of various mechanical disorders like knee pain, neck pain, cervical spondylosis, lower backache, slipped disc, hiatus hernia, umbilical hernia, arthritis, including osteoarthritis, rheumatoid arthritis and gout etc. In order to counter various medical problems, there are various yoga positions and postures which can be practised to free our joints and relieve pressure on the cartilage. These Asanas can be done sitting, standing, lying down, and upside down. Before attempting these, it is essential to learn how to stand erect. Some people stand with knees bent, others protrude the abdomen, while some throw the weight of the body on one foot or the other or have the feet at an angle. This can be noticed by watching where the soles & heels of the shoes wear out. All these standing defects tell upon the spinal column which in turn affects the mind. For such defects Tadasana is very useful.
TADASANA OR SAMASTHITI
Tadasana means steady & erect like a mountain. In yoga, Tadasana is the most basic & the most important of all the positions. It’s not just a standing posture but it also corrects the alignment of the body. It is from Tadasana pose that many positions and exercises commence. The alignment for Tadasana carries in to many of the standing and inverted poses. If your alignment and positioning in Tadasana is incorrect, the rest of your workout will be incorrect as well. So, one must learn this foundation posture perfectly. Here’s a technique:
TECHNIQUE
• Stand straight with feet together. Arms are at your sides with fingers together. Close the eyes & relax with normal breathing. While relaxing, bring your attention on your posture & check the position.
• First, check your feet, are they together? Big toes & heels should touch each other. Then see that the weight of the body is neither on the heels nor on the toes but in the centre of the arches. Do not tighten the toes, but stretch them from the bottom & keep them relaxed. Keep the ankles in line with each other.
• Pull up the kneecaps, tighten your thigh muscles, compress the hips, tighten the buttocks, pull your stomach in & up & expand the chest. Keep the neck erect & the head straight. Do not tilt forward & backwards. Look straight & do normal breathing.
• Stand still for 20-30 seconds & breathe normally. This is the position for all standing postures.
BENEFITS
This asana develops physical & mental balance. The entire body is stretched & loosened, helping to improve sluggish circulation in the lower limbs & clear up congestion of the spinal nerves.
MODIFICATIONS
• If you’re new to yoga, try practicing Tadasana with your back directly against a wall to find the alignment in this pose. Heels, sacrum (middle of pelvis) and shoulder blades gently touch the wall. When the body is in proper alignment, the lower back and back of the head should not touch the wall.
• If you have difficulty balancing, widen your feet a few inches keeping second and middle toes pointing forward.
MUSCULOSKELETAL SYSTEM AND VIRABHADRASANA 1 (WARRIOR POSTURE)
While doing Virabhadrasana 1, we can see the most obvious effects on the musculoskeletal system. Before I explain about this asana, there is a story of Lord Shiva. This is a story of love, attachment, pride, shame, vengeance, violence, sadness, compassion and renunciation.
STORY OF LORD SHIVA
Lord Shiva was married to his beloved Sati and lived in the pleasure city Bhoga, which he had created. Sati's father Daksha had never approved of his daughter's marriage. To Daksha, Shiva was an unorthodox hermit, who frequented cremation grounds. A yogi with long matted hair, who consumed intoxicants, sang and danced whenever it pleased him, was not a worthy husband for his daughter. Daksha the Prajapati (the worldly creator), was the upholder of civilization and he thrived on rules and regulations. Shiva was his antithesis.
Shortly after Sati had left her secure home of her father to live with Shiva, Daksha organized a great party, a yagna or ritual sacrifice. He invited all the members of the entire heavenly universe, all that is except Shiva and Sati. Sati got word of this and suggested to Shiva that they go anyway. Shiva said, "Why go, were we invited? I do not wish to incite your father's anger any more than I have already." Sati was hurt by her father's refusal to acknowledge her marriage and her husband; she decided to go alone to the party.
When she arrived her father asked her why she was there as she was not invited. Her father, sniggering, said "Perhaps you have come to your senses and have had it with your wild animal of a husband, isn't he also called Lord of the Beasts?" All the guests present laughed. Sati defending her husband spoke, "He is one with nature and does not seek to control animals by bending them to his will. Society is artificial and exploits nature." This dialogue between father and daughter entertained the guests. Sati was saddened and humiliated by this public argument with her father. When her father tried to taunt her again she remained silent, letting go of all desire to continue to argue with her father in hopes of defending her husband. She trembled with disgust and indignation at having been so cruelly let down by the one man upon whom she, as a daughter, should always be able to rely. Instead she made an internal resolve to relinquish all family ties. She summoned up her strength and spoke this vow to her father, "Since you have given me this body I no longer wish to be associated with it." She walked past her father and sat in a meditative seat on the ground. Closing her eyes, envisioning her true Lord, Sati fell into a mystic trance. Going deep within herself she began to increase her own inner fire through yogic exercises until her body burst into flames.
When news of Sati's death reached Shiva, he was first shocked and saddened, then enraged. He fell into the deepest and darkest place he could find. He tore his hair out and fashioned from this hair the fiercest of warriors, Siva named this warrior, Virabhadra. Vira means hero & Bhadra means friend. He commanded Virabhadra to go to the yagna and destroy Daksha and all guests assembled. Virabhradra arrives at the party, with sword in both hands, thrusting his way up through the earth from deep underground; this is the first aspect (Virabhadrasana I.) Establishing his arrival for all to see he then sites his opponent, Daksha, (Virabradhasana II.) Moving swiftly and precisely, he takes his sword and cuts off Daksha's head, (Virabadrasana III.)
Shiva arrives at Daksha's place to see the damage that Virabhadra had ravaged. After this vengeful action, Shiva absorbs Virabhadra back into his own form and then Siva becomes known as Hare, the ravisher. His anger is gone but now he is filled with sorrow. This sorrow turns to compassion when he sees the aftermath; the bloody work of Virabhradra. Shiva finds Daksha's headless body and giving it the head of a goat, brings Daksha back to life. Overwhelmed by this generous gesture, Daksha names Shiva as Shankar, the kind and benevolent one. With Daksha's pride put in check he bows in awe and humility to Shiva the Shankar. The other Gods and Goddesses follow his lead and honor Shiva.
The fact still remained; Sati was dead. Shiva walked away from the scene of the party, carrying the lifeless body of his beloved wife, wandering to where he did not know. But one thing he was sure of; he would find the most isolated place possible and once again become the ascetic recluse.
The Esoteric Meaning of this Story:
Shiva is the Higher Self who slays the prideful ego (Daksha) for the sake of the heart (Sati). Through means of infinite compassion, the higher Self forgives the ego but nevertheless withdraws to a secluded place with only the essential nature of the heart left intact. This essential nature of the heart is the power of love which will be brought to life again, in another form.
Here’s a technique:
TECHNIQUE
• Stand in Tadasana, while inhaling jump with the legs 4 - 4 ½ feet apart & extend the arms sideways in line with the shoulders.
• Turn the palms up, stretch them upwards & join the palms. Keep the elbows straight. Take 1-2 breaths.
• Exhale & turn the right leg & trunk out to 90 degrees to the right & the left foot slightly in. Take one breath. While exhaling bend the right knee to 90 degrees.
• Keep the left leg firm & straight.
• Take the head back & look up at the thumbs.
• This is the final position. Breathe normally & stay for 15-20 seconds.
• Inhale & come back. Repeat the posture on the left side by reversing the process.
• When you've completed, return to Tadasana.
EFFECTS ON THE MUSCULO SKELETAL SYSTEM
While doing Virabhadrasana 1, we can see the most obvious effects on the musculoskeletal system. In this asana, you can discover for yourself, how skeletal muscles operate with feet spread wide apart, the hands stretched overhead & the palms together. Feel what happens as you pull the arms to the rear & lower your weight. To pull the arms up & back, the muscles facing the rear have to shorten concentrically, while antagonist muscles facing the front passively resist the stretch & possibly completion of the posture. As you lower your weight the quadriceps femoris muscle on the front of the flexed thigh resists gravity & lengthens eccentrically. Finally, as you hold still in the posture, muscles throughout the body will be in a state of isometric contraction.
BENEFITS
Virabhadrasana I, relieves stiffness in the shoulders, ankles and hips. It strengthens the legs, opens the hips, chest and stretches the arms and legs. It strengthens and tones the muscles of the pelvic floor, abdomen, ankles and the knees. This pose improves sluggish blood circulation and respiration and energizes the entire body. It develops concentration and balance. It also builds & generates confidence.
SPECIAL INSTRUCTIONS
• People suffering from heart trouble should avoid this asana and those with physical weakness should not remain in this position for long.
• In case you are suffering from ailments, it is recommended to practice under the guidance of experts & to please consult your doctor.
You can take good care of your Muscular System through the help of Yoga. Not only does it strengthen your muscles but at the same time you gain a healthy inner being as well.
If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows:
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health and detoxification.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
The skeletal system consists of all the bones in the body, including the cartilage & the ligaments. There are about 208 bones in the adult body & they are joined by the ligaments. It is because of these joints that the body is able to move & is less liable to total injury. Besides that the skeletal system performs a number of functions:
• Provides a framework for the body,
• Provides levers for the muscles to move,
• Provides protection for the delicate organs of the body such as the brain & the lungs,
• Contains the marrow which manufactures the blood cells,
• Stores calcium & phosphorus minerals,
• Provides pH balance by buffering blood against excessive acid-base changes,
The muscular system consists of all muscles of the body. There are more than 500 main muscles as well as thousands more that can only be seen under a microscope. The muscles consist of a fleshy tissue which has the ability to contract & expand & it is responsible for all physical movement & motion. The act of breathing, the beating of the heart as well as every other function of our physical organs, is due to muscle action. Indeed half of our body is made of muscles including all our vital organs.
There are two types of muscles-Voluntary and Involuntary:
Voluntary muscles are those which are under the control of our will such as those of the face & the limbs.
Involuntary muscles are those which control the working of the inner body without us thinking about it, such as heart, lungs, blood circulation and digestion. However, those who practice Yoga, gradually acquire some degree of control even of the normally involuntary processes.
YOGA AND THE MUSCULOSKELETAL SYSTEM
Our skeleton system is constantly working to preserve our framework not only externally but also internally. Yoga helps in realignment of various mechanical disorders like knee pain, neck pain, cervical spondylosis, lower backache, slipped disc, hiatus hernia, umbilical hernia, arthritis, including osteoarthritis, rheumatoid arthritis and gout etc. In order to counter various medical problems, there are various yoga positions and postures which can be practised to free our joints and relieve pressure on the cartilage. These Asanas can be done sitting, standing, lying down, and upside down. Before attempting these, it is essential to learn how to stand erect. Some people stand with knees bent, others protrude the abdomen, while some throw the weight of the body on one foot or the other or have the feet at an angle. This can be noticed by watching where the soles & heels of the shoes wear out. All these standing defects tell upon the spinal column which in turn affects the mind. For such defects Tadasana is very useful.
TADASANA OR SAMASTHITI
Tadasana means steady & erect like a mountain. In yoga, Tadasana is the most basic & the most important of all the positions. It’s not just a standing posture but it also corrects the alignment of the body. It is from Tadasana pose that many positions and exercises commence. The alignment for Tadasana carries in to many of the standing and inverted poses. If your alignment and positioning in Tadasana is incorrect, the rest of your workout will be incorrect as well. So, one must learn this foundation posture perfectly. Here’s a technique:
TECHNIQUE
• Stand straight with feet together. Arms are at your sides with fingers together. Close the eyes & relax with normal breathing. While relaxing, bring your attention on your posture & check the position.
• First, check your feet, are they together? Big toes & heels should touch each other. Then see that the weight of the body is neither on the heels nor on the toes but in the centre of the arches. Do not tighten the toes, but stretch them from the bottom & keep them relaxed. Keep the ankles in line with each other.
• Pull up the kneecaps, tighten your thigh muscles, compress the hips, tighten the buttocks, pull your stomach in & up & expand the chest. Keep the neck erect & the head straight. Do not tilt forward & backwards. Look straight & do normal breathing.
• Stand still for 20-30 seconds & breathe normally. This is the position for all standing postures.
BENEFITS
This asana develops physical & mental balance. The entire body is stretched & loosened, helping to improve sluggish circulation in the lower limbs & clear up congestion of the spinal nerves.
MODIFICATIONS
• If you’re new to yoga, try practicing Tadasana with your back directly against a wall to find the alignment in this pose. Heels, sacrum (middle of pelvis) and shoulder blades gently touch the wall. When the body is in proper alignment, the lower back and back of the head should not touch the wall.
• If you have difficulty balancing, widen your feet a few inches keeping second and middle toes pointing forward.
MUSCULOSKELETAL SYSTEM AND VIRABHADRASANA 1 (WARRIOR POSTURE)
While doing Virabhadrasana 1, we can see the most obvious effects on the musculoskeletal system. Before I explain about this asana, there is a story of Lord Shiva. This is a story of love, attachment, pride, shame, vengeance, violence, sadness, compassion and renunciation.
STORY OF LORD SHIVA
Lord Shiva was married to his beloved Sati and lived in the pleasure city Bhoga, which he had created. Sati's father Daksha had never approved of his daughter's marriage. To Daksha, Shiva was an unorthodox hermit, who frequented cremation grounds. A yogi with long matted hair, who consumed intoxicants, sang and danced whenever it pleased him, was not a worthy husband for his daughter. Daksha the Prajapati (the worldly creator), was the upholder of civilization and he thrived on rules and regulations. Shiva was his antithesis.
Shortly after Sati had left her secure home of her father to live with Shiva, Daksha organized a great party, a yagna or ritual sacrifice. He invited all the members of the entire heavenly universe, all that is except Shiva and Sati. Sati got word of this and suggested to Shiva that they go anyway. Shiva said, "Why go, were we invited? I do not wish to incite your father's anger any more than I have already." Sati was hurt by her father's refusal to acknowledge her marriage and her husband; she decided to go alone to the party.
When she arrived her father asked her why she was there as she was not invited. Her father, sniggering, said "Perhaps you have come to your senses and have had it with your wild animal of a husband, isn't he also called Lord of the Beasts?" All the guests present laughed. Sati defending her husband spoke, "He is one with nature and does not seek to control animals by bending them to his will. Society is artificial and exploits nature." This dialogue between father and daughter entertained the guests. Sati was saddened and humiliated by this public argument with her father. When her father tried to taunt her again she remained silent, letting go of all desire to continue to argue with her father in hopes of defending her husband. She trembled with disgust and indignation at having been so cruelly let down by the one man upon whom she, as a daughter, should always be able to rely. Instead she made an internal resolve to relinquish all family ties. She summoned up her strength and spoke this vow to her father, "Since you have given me this body I no longer wish to be associated with it." She walked past her father and sat in a meditative seat on the ground. Closing her eyes, envisioning her true Lord, Sati fell into a mystic trance. Going deep within herself she began to increase her own inner fire through yogic exercises until her body burst into flames.
When news of Sati's death reached Shiva, he was first shocked and saddened, then enraged. He fell into the deepest and darkest place he could find. He tore his hair out and fashioned from this hair the fiercest of warriors, Siva named this warrior, Virabhadra. Vira means hero & Bhadra means friend. He commanded Virabhadra to go to the yagna and destroy Daksha and all guests assembled. Virabhradra arrives at the party, with sword in both hands, thrusting his way up through the earth from deep underground; this is the first aspect (Virabhadrasana I.) Establishing his arrival for all to see he then sites his opponent, Daksha, (Virabradhasana II.) Moving swiftly and precisely, he takes his sword and cuts off Daksha's head, (Virabadrasana III.)
Shiva arrives at Daksha's place to see the damage that Virabhadra had ravaged. After this vengeful action, Shiva absorbs Virabhadra back into his own form and then Siva becomes known as Hare, the ravisher. His anger is gone but now he is filled with sorrow. This sorrow turns to compassion when he sees the aftermath; the bloody work of Virabhradra. Shiva finds Daksha's headless body and giving it the head of a goat, brings Daksha back to life. Overwhelmed by this generous gesture, Daksha names Shiva as Shankar, the kind and benevolent one. With Daksha's pride put in check he bows in awe and humility to Shiva the Shankar. The other Gods and Goddesses follow his lead and honor Shiva.
The fact still remained; Sati was dead. Shiva walked away from the scene of the party, carrying the lifeless body of his beloved wife, wandering to where he did not know. But one thing he was sure of; he would find the most isolated place possible and once again become the ascetic recluse.
The Esoteric Meaning of this Story:
Shiva is the Higher Self who slays the prideful ego (Daksha) for the sake of the heart (Sati). Through means of infinite compassion, the higher Self forgives the ego but nevertheless withdraws to a secluded place with only the essential nature of the heart left intact. This essential nature of the heart is the power of love which will be brought to life again, in another form.
Here’s a technique:
TECHNIQUE
• Stand in Tadasana, while inhaling jump with the legs 4 - 4 ½ feet apart & extend the arms sideways in line with the shoulders.
• Turn the palms up, stretch them upwards & join the palms. Keep the elbows straight. Take 1-2 breaths.
• Exhale & turn the right leg & trunk out to 90 degrees to the right & the left foot slightly in. Take one breath. While exhaling bend the right knee to 90 degrees.
• Keep the left leg firm & straight.
• Take the head back & look up at the thumbs.
• This is the final position. Breathe normally & stay for 15-20 seconds.
• Inhale & come back. Repeat the posture on the left side by reversing the process.
• When you've completed, return to Tadasana.
EFFECTS ON THE MUSCULO SKELETAL SYSTEM
While doing Virabhadrasana 1, we can see the most obvious effects on the musculoskeletal system. In this asana, you can discover for yourself, how skeletal muscles operate with feet spread wide apart, the hands stretched overhead & the palms together. Feel what happens as you pull the arms to the rear & lower your weight. To pull the arms up & back, the muscles facing the rear have to shorten concentrically, while antagonist muscles facing the front passively resist the stretch & possibly completion of the posture. As you lower your weight the quadriceps femoris muscle on the front of the flexed thigh resists gravity & lengthens eccentrically. Finally, as you hold still in the posture, muscles throughout the body will be in a state of isometric contraction.
BENEFITS
Virabhadrasana I, relieves stiffness in the shoulders, ankles and hips. It strengthens the legs, opens the hips, chest and stretches the arms and legs. It strengthens and tones the muscles of the pelvic floor, abdomen, ankles and the knees. This pose improves sluggish blood circulation and respiration and energizes the entire body. It develops concentration and balance. It also builds & generates confidence.
SPECIAL INSTRUCTIONS
• People suffering from heart trouble should avoid this asana and those with physical weakness should not remain in this position for long.
• In case you are suffering from ailments, it is recommended to practice under the guidance of experts & to please consult your doctor.
You can take good care of your Muscular System through the help of Yoga. Not only does it strengthen your muscles but at the same time you gain a healthy inner being as well.
If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows:
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health and detoxification.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Wednesday, October 7, 2009
SANKHYA/SAMKHYA PHILOSOPHY
Sanskrit word Sankhya or Samkhya means enumeration. According to samkhya philosophy, God is the seed of the universe & knowledge. He created pursha, the soul & prakriti the nature. Purusha is the eternal, all-knowing and absolute reality without any attributes. Prakriti also is absolute and eternal reality, but it is non sentient. The Shristi (creative process) begins when pursha joins prakriti & becomes established in it. Out of this process evolves 24 principles. These principles of nature mould & blend with its three gunas or qualities namely Sattva (purity, light, harmony), Rajas (passion, activity, motion) and Tamas (inertia, darkness, inertness, inactivity). The hub of life is interdependent upon these three gunas wherein all the twenty-four tattvas or principles of nature of man revolve around them.
THREE GUNAS & 24 TATTVAS
According to Sankhya, there are an infinite number of purushas, each of which is existent, eternal and sentient. When Purusha comes into contact with prakriti, purusha throws its reflection on prakriti and the power of purusha (maya) infuses prakriti, disturbing the equilibrium of its three gunas. The three gunas (elements) of prakriti, when agitated by maya, which is the power of purusha, enter into different permutations and combinations making the unmanifest prakriti undergo an evolution into different manifest forms. In this process Purusha remains an unattached viewer of these changes, while Prakriti becomes the insentient doer and enjoyer of the changes. Sattva, Rajas & Tamas Gunas (or qualities) give rise to the creations which are called the 24 tattvas (categories of existence).These are:-
Sattva Gives Rise To:
Buddhi = intelligence, discrimination, analysis
Ahamkara = the ego
Manas = the mind or the mental functions, builds perceptions, images, concepts
Chitta = the unconscious, memory bank
Rajas Gives Rise To Five Sense Organs (Jnanendriyas):
The ears and hearing
The skin and feeling
The eyes and seeing
The tongue and tasting
The nose and smelling
&
The Five Action Organs (Karmendriyas):
The mouth and speaking
The hands and handling
The bowels and excretion
The genitals and sexual activity
The feet and movement of the body
Tamas Gives Rise To Five Subtle Elements (Tanmatras):
Energy of vibration or sound (Sabda)
Energy of impact or touch (Sparsha)
Energy of light and form or form (Rupa)
Energy of viscous attraction or taste (Rasha)
Energy of cohesive attraction or smell (Gandha)
&
The Five Gross Elements (Bhutas)
Ether, Air, Fire, Water, Earth
GIST OF PRAKRITI & ITS EVOLUTES
The Gunas are the objects. Purusha is the witness-subject. Prakriti evolves under the influence of Purusha. When Purusha activates Prakriti, the first thing to emerge in this process of evolution of Prakriti is mahat(the great principle). From the mahat evolves buddhi & manas. Buddhi is the principle of intelligence or the discriminating awareness & manas is mind which consists of pure consciousness. From buddhi evolves ahmkara (the feeling of individuality and separation) & the five tanmatras. The rest of the principles arise from mind, which are the five senses, the five organs of actions and the five gross elements. These are the 24 evolutes & together with the Purusha (individual soul) who joins with Prakriti to initiate this process, the number becomes 25. In this process of evolution, the individual-self (jeevatma) gets bonded to the manifest world by ignorance (avidya). For this reason alone, our way of looking at things such as our bodies, our senses & our habits are all different. Observation can only occur when the Purusha has the energy & inclination to go out within & come back with impressions of the outer world.
According to the Yoga Vasistha, people who are of a satvic nature and whose activities are mainly based on satva will tend to seek answers regarding the origin and truth of material life. With proper support they are likely to reach liberation. Rajas is associated with concepts of energy, activity, ambition, and passion; so that, depending on how it is used, it can either have a supportive or hindering effect on the evolution of the soul. Tamas is commonly associated with inertia, darkness, insensitivity. Souls who are more tamasic are considered imbued in darkness and take the longest to reach liberation. Prakriti is closely associated with the concept of Maya within Vedic scripture.
PATANJALI’S ASHTANAGA YOGA
According to Sankhya, the mind plays a significant role in the process of the evolution of Prakriti. For that, there are many paths of yoga for attaining clarity of mind. Patanjali’s ashtanga yoga acts as an instrument for attaining clarity of mind. Patanjali begins the sadhana pada, of the Yoga Sutras, with a discussion on the five great obstacles (klesas) to the practice of Yoga, namely, avidya (ignorance), asmita (egoism), raga (attachment), dvesha (anger) and abhinivesa (will to live). A yogi has to eliminate these obstacles for the success of his practice of yoga. This is done step by step, by putting restraints on his social behavior through yamas and his personal inner behavior through niyamas and by regulating the activities of his gross and subtle bodies through the practice of asanas, pranayama and pratyahara, in the light of the Vedic concepts of human physiology, psychology and cosmology. If real clarity of mind is present, we experience quietness & peace within us. We will be able to recognize our duhkha or suffering that arises out of the incorrect understanding of avidya & we must know that we can avoid it. This is the real awareness & freedom from all bondage.
RETRACING PRAKRITI EVOLUTES THROUGH MEDITATION
Recognizing the major role of the mind in the process of evolution, Patanjali makes use of mind and its activities for the counter movement of involution in the process of meditation. The attention of the mind is systematically used to encounter, examine and to transcend every level of the manifestation of reality for moving inward to the core of being, which is pure consciousness. Meditation starts with the concentration of the mind on the external world, with the awareness of the gross objects composed of five elements: space, air, fire, water, and earth. The mind then proceeds to explore the cognitive senses (jnanendriyas), active senses (karmendriyas) and then to mind (manas) itself, which is the source of the other 15 evolutes through the process of withdrawal (pratyahara). The process reaches the last stage when ego (ahamkara), which is an agent of attachment and aversion and which provides the individual with false identities, is encountered. When the yogi transcends this I-ness (ahamkara), he transcends all levels of attachment and false identities and reaches the stage of Intelligence (Budhi). This is the stage where the individual consciousness is freed from the entanglement of the manifest world. But even Budhi is a construct or one of the evolutes of Prakriti. The goal of meditation is reached only when the individual self (atman) is completely separated from all relationship with Prakriti and comes to the realization of its reaching pure consciousness. This stage of the atman becoming completely separated from Prakriti to the self-realization of pure consciousness is called Kaivalya/Mukti in Sankhya-Yoga.
CONCLUSION
The world as we see it is a combination of these aspects constantly interacting with one another. Everything that happens in the external world influences us and what happens within us in its turn has an influence on our relationship with the external world. In death Purusha vanishes. The body, the brain & the sense organs are still present but they are lifeless because the Purusha is gone. Yet for the Purusha, there is no death because it is imperishable. The weapons cannot cut nor fire can burn it, water cannot wet it nor can wind dry it. Our mind cannot see the Purusha. But it is the constant witness to all our actions. Because the Purusha works through the mind, it can only see when the mind is clear. Finally Purusha, pure consciousness, rests in itself, alone, separate from all evolutes of Prakriti. The seeker on the path of self-realization seeks even a minute or a moment of this highest glimpse of realization, after which he or she continues to purify the remaining samskaras and karmas.
If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: Courtesy: Dr. Rita Khanna's Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health and detoxification.
Mobile: + 919849772485 Ph:-91-40-65173344 Email: yogashaastra@gmail.com
THREE GUNAS & 24 TATTVAS
According to Sankhya, there are an infinite number of purushas, each of which is existent, eternal and sentient. When Purusha comes into contact with prakriti, purusha throws its reflection on prakriti and the power of purusha (maya) infuses prakriti, disturbing the equilibrium of its three gunas. The three gunas (elements) of prakriti, when agitated by maya, which is the power of purusha, enter into different permutations and combinations making the unmanifest prakriti undergo an evolution into different manifest forms. In this process Purusha remains an unattached viewer of these changes, while Prakriti becomes the insentient doer and enjoyer of the changes. Sattva, Rajas & Tamas Gunas (or qualities) give rise to the creations which are called the 24 tattvas (categories of existence).These are:-
Sattva Gives Rise To:
Buddhi = intelligence, discrimination, analysis
Ahamkara = the ego
Manas = the mind or the mental functions, builds perceptions, images, concepts
Chitta = the unconscious, memory bank
Rajas Gives Rise To Five Sense Organs (Jnanendriyas):
The ears and hearing
The skin and feeling
The eyes and seeing
The tongue and tasting
The nose and smelling
&
The Five Action Organs (Karmendriyas):
The mouth and speaking
The hands and handling
The bowels and excretion
The genitals and sexual activity
The feet and movement of the body
Tamas Gives Rise To Five Subtle Elements (Tanmatras):
Energy of vibration or sound (Sabda)
Energy of impact or touch (Sparsha)
Energy of light and form or form (Rupa)
Energy of viscous attraction or taste (Rasha)
Energy of cohesive attraction or smell (Gandha)
&
The Five Gross Elements (Bhutas)
Ether, Air, Fire, Water, Earth
GIST OF PRAKRITI & ITS EVOLUTES
The Gunas are the objects. Purusha is the witness-subject. Prakriti evolves under the influence of Purusha. When Purusha activates Prakriti, the first thing to emerge in this process of evolution of Prakriti is mahat(the great principle). From the mahat evolves buddhi & manas. Buddhi is the principle of intelligence or the discriminating awareness & manas is mind which consists of pure consciousness. From buddhi evolves ahmkara (the feeling of individuality and separation) & the five tanmatras. The rest of the principles arise from mind, which are the five senses, the five organs of actions and the five gross elements. These are the 24 evolutes & together with the Purusha (individual soul) who joins with Prakriti to initiate this process, the number becomes 25. In this process of evolution, the individual-self (jeevatma) gets bonded to the manifest world by ignorance (avidya). For this reason alone, our way of looking at things such as our bodies, our senses & our habits are all different. Observation can only occur when the Purusha has the energy & inclination to go out within & come back with impressions of the outer world.
According to the Yoga Vasistha, people who are of a satvic nature and whose activities are mainly based on satva will tend to seek answers regarding the origin and truth of material life. With proper support they are likely to reach liberation. Rajas is associated with concepts of energy, activity, ambition, and passion; so that, depending on how it is used, it can either have a supportive or hindering effect on the evolution of the soul. Tamas is commonly associated with inertia, darkness, insensitivity. Souls who are more tamasic are considered imbued in darkness and take the longest to reach liberation. Prakriti is closely associated with the concept of Maya within Vedic scripture.
PATANJALI’S ASHTANAGA YOGA
According to Sankhya, the mind plays a significant role in the process of the evolution of Prakriti. For that, there are many paths of yoga for attaining clarity of mind. Patanjali’s ashtanga yoga acts as an instrument for attaining clarity of mind. Patanjali begins the sadhana pada, of the Yoga Sutras, with a discussion on the five great obstacles (klesas) to the practice of Yoga, namely, avidya (ignorance), asmita (egoism), raga (attachment), dvesha (anger) and abhinivesa (will to live). A yogi has to eliminate these obstacles for the success of his practice of yoga. This is done step by step, by putting restraints on his social behavior through yamas and his personal inner behavior through niyamas and by regulating the activities of his gross and subtle bodies through the practice of asanas, pranayama and pratyahara, in the light of the Vedic concepts of human physiology, psychology and cosmology. If real clarity of mind is present, we experience quietness & peace within us. We will be able to recognize our duhkha or suffering that arises out of the incorrect understanding of avidya & we must know that we can avoid it. This is the real awareness & freedom from all bondage.
RETRACING PRAKRITI EVOLUTES THROUGH MEDITATION
Recognizing the major role of the mind in the process of evolution, Patanjali makes use of mind and its activities for the counter movement of involution in the process of meditation. The attention of the mind is systematically used to encounter, examine and to transcend every level of the manifestation of reality for moving inward to the core of being, which is pure consciousness. Meditation starts with the concentration of the mind on the external world, with the awareness of the gross objects composed of five elements: space, air, fire, water, and earth. The mind then proceeds to explore the cognitive senses (jnanendriyas), active senses (karmendriyas) and then to mind (manas) itself, which is the source of the other 15 evolutes through the process of withdrawal (pratyahara). The process reaches the last stage when ego (ahamkara), which is an agent of attachment and aversion and which provides the individual with false identities, is encountered. When the yogi transcends this I-ness (ahamkara), he transcends all levels of attachment and false identities and reaches the stage of Intelligence (Budhi). This is the stage where the individual consciousness is freed from the entanglement of the manifest world. But even Budhi is a construct or one of the evolutes of Prakriti. The goal of meditation is reached only when the individual self (atman) is completely separated from all relationship with Prakriti and comes to the realization of its reaching pure consciousness. This stage of the atman becoming completely separated from Prakriti to the self-realization of pure consciousness is called Kaivalya/Mukti in Sankhya-Yoga.
CONCLUSION
The world as we see it is a combination of these aspects constantly interacting with one another. Everything that happens in the external world influences us and what happens within us in its turn has an influence on our relationship with the external world. In death Purusha vanishes. The body, the brain & the sense organs are still present but they are lifeless because the Purusha is gone. Yet for the Purusha, there is no death because it is imperishable. The weapons cannot cut nor fire can burn it, water cannot wet it nor can wind dry it. Our mind cannot see the Purusha. But it is the constant witness to all our actions. Because the Purusha works through the mind, it can only see when the mind is clear. Finally Purusha, pure consciousness, rests in itself, alone, separate from all evolutes of Prakriti. The seeker on the path of self-realization seeks even a minute or a moment of this highest glimpse of realization, after which he or she continues to purify the remaining samskaras and karmas.
If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: Courtesy: Dr. Rita Khanna's Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health and detoxification.
Mobile: + 919849772485 Ph:-91-40-65173344 Email: yogashaastra@gmail.com
Thursday, October 1, 2009
YOGIC PSYCHO-PHYSIOLOGY-(THREE BODIES & FIVE SHEATHS)
THE THREE BODIES
According to yogashastras, we have three bodies. These three bodies consist of the physical body, astral or subtle body & the casual or super-subtle body. Throughout in the subtle body are energy channels through which our life-energy flows. By regular practice of yoga & pranayama you can keep your physical body under control and it would be easier for you to reach your higher self. The astral or the subtle body is related to the mind & chakra energy system. Breathing exercises, the practice of prathyhara & concentration can help control the astral or subtle body. The casual or the super-subtle body is the finest body. It contains the soul itself & your connection to the God. You can communicate with this body through meditation & the attainment of samadhi or enlightenment.
THE FIVE SHEATHS OF EXISTENCE
Within these three bodies are five sheaths of existence, which are like layers of energy, each containing & governing different aspects of your body. They are the physical sheath (annamaya-kosha, the vital sheath (pranamay-kosha), the mind sheath (manomaya-kosha), the intellect sheath (vijnanamaya-kosha) & the bliss sheath (anandamaya-kosha). These five sheaths are the covering of the self or the soul. Taittiriya Upanishad gives us the Pancha Kosha Viveka to help discriminate between the self & the not-self. They help us understand what is self & how these sheets move from the gross physical body to the subtle spiritual body. Once we develop an understanding of the five koshas, it helps us slowly peel off these layers and bring us closer to our true identity.
PHYSICAL SHEATH (ANNAMAYA KOSHA) (Physical Body)
The word anna means food, maya means composed of'. Physical sheath is composed of food, blood, flesh, bones, skin, hair, organs and systems. This is the body, which is most familiar to us. It is also made of five elements namely earth, water, fire, air and space. Each body system is related to a particular element, i.e. the skeletal system is related to earth, the circulatory and immune systems to water, the respiratory system to air, the digestive system to fire and the central nervous system to space. This remains in a state of balance only when all the elements are in synchronization. The gross or physical body obtained knowledge of external world through ear, skin, eyes, tongue and nose & does actions through mouth, arms, legs, anus and penis which help her for functioning of speech, holding, walking, excretion and procreation. Due to the presence of the ego, this body undergoes six transformations: birth, growth, disease, old age, decay and death and has qualities like I am fat or thin, I am white or black, I am young or old, I am man or a women, I am healthy or sick, attractive or unattractive, big or small. They feel separate form the self & it is very difficult for them to leave these. It is our responsibility to take good care of this sheath & re-define our relationship with our body through regular yogic asanas, cleansing kriyas, proper diet and relaxation. As the body purifies, you begin to experience the inner bodies, energy and consciousness manifest in a subtler form. Then you realize that the body is not the self. Hence the self is different from the body, unchanging, ever pure and free from modifications.
VITAL SHEATH (PRANAYMAYA KOSHA) (Astral Body)
The next layer of experience is pranamaya kosha, movement of the pranic force directing our physical and mental activities. This movement happens through nadis or channels, conductors of energy which are controlled by the six chakras. Vital sheath is a subtler sheath when compared to annamaya kosha. This is composed of vital energy. As long as this vital energy exists in the organisms, life continues. This sheath is responsible for our physiological functions namely breathing, digesting, metabolizing, circulation, endocrinal, neural, skeletal, muscular etc. This body has qualities like hunger, thirst, sleep, fatigue, evacuation and regeneration. These states come in cycles and depend upon external conditions such as food, air, water and other factors. Due to the presence of the ego, our body functions become imbalanced. To balance these systems, one of the methods of purification of the nadis or channels is through Nadi-sodhana pranayama. As you begin to experience this aspect of existence, you discover that this sheath is merely an illusion covering over the eternal self. Hence the self is different from the body, unchanging, ever pure and free from modifications.
THE MIND SHEATH (MANOMAYA KOSHA) (Astral Body –Lower Mind)
This sheath is the energy of action. This mental sheath is composed of two qualities, mana (mind) and buddhi (intellect). Mana is the rational, linear, sequential, thoughtful mind. Buddhi is the quality of discrimination which comes after knowledge, after the removal or the absence of ignorance. The former constitutes the manomaya kosha, while the latter is called as the Vigyanmaya Kosha. Mind gives power to the senses in sense perceptions & action. It collects the sensory information from the senses & sends them to the intellect for ascertaining their nature. This portion of the mind lacks the cognitive abilities of reasoning, void of any discrimination. People residing in this layer experience pain, pleasure, longing, doubt, fear and the many tides of emotion. When the mind is cheerful, we are happy. When mind is gloomy, we are depressed. We are at the mercy of the mind that waxes and wanes. We suffer from these because we gave all the powers to the mind and made it our master. These vrittis of this mind lead to habitual imbalances at manomaya kosha. You can learn to control the mind & intellect sheaths through breath control, the practice of sense withdrawal (pratyahara) & concentration techniques. When these techniques are done with a sense of total devotion, body purifies & it loses its solidity. Then anger and serenity, sadness and happiness, sorrow and joy are each welcomed happily. As you begin to experience this aspect of existence, you discover that this sheath is merely an illusion covering over the eternal self. Hence the self is different from the body, unchanging, ever pure and free from modifications. Therefore, the self is a witness of the Manomaya Kosha.
THE INTELLECT SHEATH (VIJNANAMAYA-KOSHA) (Astral Body-Higher Mind)
The Vijnanamaya kosha is the sheath of the intellect (buddhi) and intuitive knowledge/wisdom which gives us the discriminative capability that helps to differentiate between virtues & vice, good & bad, right and wrong, truth & untruth. It controls the mind, the senses, the fructifying samskaras & all activities of the body. This knowledge helps us for our inner growth, ethics and moral. The intellect can be looked upon as having two components- one that is controlled by our ego and driven by our past memories and impressions (samskaras) and the other which is controlled by our pure intuition. The ego-driven intellect can lead to actions when it gets co-mingled with the memories and is clouded over by the manas which result in pain and suffering. Its knowledge is affected by the moods of the mind and other factors. Through the practices of meditation, regular self-study & enrichment of knowledge through libraries & discourses could lead towards devotion. Our mind becomes purified and the intellect can then begin to depend more and more on the pure intuitive wisdom rather than be influenced by the ego. As you begin to experience this aspect of existence, you discover that this sheath is merely an illusion covering over the eternal self. Hence the self is different from the body, unchanging, ever pure and free from modifications. Therefore, the self is a witness of the Vijnanamaya Kosha.
THE BLISS SHEATH (ANANDAMAYA KOSHA) (Casual Body)
When we can transcend the other four layers described above, we can begin to experience a sense of pure joy which does not need any sensory input or any of the past experiences or impressions. This kosha is the finest, thinnest veil covering the self (atman) and could also be called the level of the soul. It contains the essence of an individual soul’s experiences of countless lifetimes and stage of spiritual evolution. On this level, there is a strong awareness about the oneness of the individual and the absolute. But as long as there is individuality, there must be a faint sense of ego. With the grace of God, you can get rid of ego by good deeds, self-suggested happiness, deep awareness of being (samadhi) & morning walk could bring a person to this level of the self. Samadhi is the transcendent state of union with the divine. All the impurities and dross evaporate, and effulgence of soul is experienced. Then one can imagine an afterlife where one no longer has a body, where there is no need for breath, where the mind doesn't process data anymore. At that point a human being experiences true divinity, the realization of self or God. The yogi who resides in the bliss sheath experiences absolute peace, joy and love.
SELF / SOUL
The essence of human personality is the Soul. The soul is a unit of God’s omnipresent cosmic consciousness which was never born and never dies. It is pure, eternal, blissful, luminous entity which is ever-unchanging. A yogi, who does not see himself as white or black, man or women, fat or thin etc. or does not associate himself with these qualities realizes the self & gets liberated beyond death. Just as butter is removed from milk by churning the mixture of curd, so also the butter of the Atman should be taken from the mixture of the five koshas by the churning of constant meditation on the immortal Brahman or soul which fictitiously appears as the sheaths. Hence in reality the self is the seer, knower and the witness of the causal body, who is never limited by time and space or the dualities contained therein.
The concept of Brahmn or Consciousness through the story of the young Bhrigu
The Taittiriya Upanishad offers a cosmic perspective by throwing light on the concept of Brahmn or consciousness through the story of the young Bhrigu who has set out in search of the bliss of Brahmn.
Varuna, the father of Bhrigu sets the tone for his son’s initiation with this opening line: Food, vital force, eye, ear, mind, speech -- these are the basis to the knowledge of Brahmn. He instructs him to do tapas, to meditate. On doing which Bhrigu finds himself concentrating on the idea of anna or food that nourishes and sustains all beings. Bhrigu understands the physicality of food to be the first principle, which pervades all matter and nourishes it, and understands this to be the physical manifestation, the gross cosmic virat swaroop or manifestation of Brahmn.
With this knowledge of the annamaya kosha, the physical sheath, that still leaves him with a feeling of incompleteness, Bhrigu goes back to his father to learn more about attaining to the knowledge of Brahmn. But the teacher directs him to delve deeper into the origin of food.
Bhrigus next meditation focuses on the life-force, the vitality throbbing behind matter, the prana, which energises all matter and runs through all physical systems, as electricity runs through wires to generate power. Bhrigu recognises this vitality to be behind the physical sheath, and the understanding of the pranamaya kosha, the energy-astral body as the next manifestation of Brahmn . He goes back to his father.
Once again, Bhrigu goes back to meditate, entering the third phase of his spiritual journey, to focus on the subtler aspects of this energy, to go into the idea that is behind all this, that which has triggered the vitality. Bhrigu discovers that it is the mind that provides the stimulus for the vitality. It is the manomaya kosha, the mental sheath that triggers all senses of knowledge --- though still instinctual only, but emanating from the mind itself. Bhrigu becomes aware that the mind, too, is a manifestation of Brahmn, but senses that this knowledge too is incomplete.
In the fourth phase of meditation he enters the subtle mind, the vijnanakosha of buddhi, the intellectual ability to understand cause and effect, an awareness that enables the mind to distinguish and discriminate the cognitive sheath. The manifestation of Brahmn as Intellect excites Bhrigu, for it takes him closer to comprehending the real nature of things. Yet, the restlessness is back, prompting him to seek out the very origin of thought.
Eventually, Brighu enters the fifth and final phase of meditation at the behest of his father, Varuna , who helps him become aware of the inner space in which all of existence, sat, and all of consciousness, chit are to be found, leading to ananda , bliss. It is the sat-chit-ananda or attainment of ultimate bliss that satisfies the spiritual quest of the hitherto restless mind and body.
Brahmn manifests as every atom of existence and every perception of consciousness, but realizing this need not necessarily make one happy and content. Bhrigus intense desire to know Brahmn leads him to that state of bliss, the anandamaya kosha , which lies beyond all thought and desire, and to the realisation that the entire manifested world reflects the bliss of Brahmn equally. The atman, the self, is manifested in five different sheaths, five different energy levels, each as essential and central to the knowledge of Brahmn as the other. The understanding of the five koshas leads one back to the self.
If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: Courtesy: Dr. Rita Khanna's Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health and detoxification.
According to yogashastras, we have three bodies. These three bodies consist of the physical body, astral or subtle body & the casual or super-subtle body. Throughout in the subtle body are energy channels through which our life-energy flows. By regular practice of yoga & pranayama you can keep your physical body under control and it would be easier for you to reach your higher self. The astral or the subtle body is related to the mind & chakra energy system. Breathing exercises, the practice of prathyhara & concentration can help control the astral or subtle body. The casual or the super-subtle body is the finest body. It contains the soul itself & your connection to the God. You can communicate with this body through meditation & the attainment of samadhi or enlightenment.
THE FIVE SHEATHS OF EXISTENCE
Within these three bodies are five sheaths of existence, which are like layers of energy, each containing & governing different aspects of your body. They are the physical sheath (annamaya-kosha, the vital sheath (pranamay-kosha), the mind sheath (manomaya-kosha), the intellect sheath (vijnanamaya-kosha) & the bliss sheath (anandamaya-kosha). These five sheaths are the covering of the self or the soul. Taittiriya Upanishad gives us the Pancha Kosha Viveka to help discriminate between the self & the not-self. They help us understand what is self & how these sheets move from the gross physical body to the subtle spiritual body. Once we develop an understanding of the five koshas, it helps us slowly peel off these layers and bring us closer to our true identity.
PHYSICAL SHEATH (ANNAMAYA KOSHA) (Physical Body)
The word anna means food, maya means composed of'. Physical sheath is composed of food, blood, flesh, bones, skin, hair, organs and systems. This is the body, which is most familiar to us. It is also made of five elements namely earth, water, fire, air and space. Each body system is related to a particular element, i.e. the skeletal system is related to earth, the circulatory and immune systems to water, the respiratory system to air, the digestive system to fire and the central nervous system to space. This remains in a state of balance only when all the elements are in synchronization. The gross or physical body obtained knowledge of external world through ear, skin, eyes, tongue and nose & does actions through mouth, arms, legs, anus and penis which help her for functioning of speech, holding, walking, excretion and procreation. Due to the presence of the ego, this body undergoes six transformations: birth, growth, disease, old age, decay and death and has qualities like I am fat or thin, I am white or black, I am young or old, I am man or a women, I am healthy or sick, attractive or unattractive, big or small. They feel separate form the self & it is very difficult for them to leave these. It is our responsibility to take good care of this sheath & re-define our relationship with our body through regular yogic asanas, cleansing kriyas, proper diet and relaxation. As the body purifies, you begin to experience the inner bodies, energy and consciousness manifest in a subtler form. Then you realize that the body is not the self. Hence the self is different from the body, unchanging, ever pure and free from modifications.
VITAL SHEATH (PRANAYMAYA KOSHA) (Astral Body)
The next layer of experience is pranamaya kosha, movement of the pranic force directing our physical and mental activities. This movement happens through nadis or channels, conductors of energy which are controlled by the six chakras. Vital sheath is a subtler sheath when compared to annamaya kosha. This is composed of vital energy. As long as this vital energy exists in the organisms, life continues. This sheath is responsible for our physiological functions namely breathing, digesting, metabolizing, circulation, endocrinal, neural, skeletal, muscular etc. This body has qualities like hunger, thirst, sleep, fatigue, evacuation and regeneration. These states come in cycles and depend upon external conditions such as food, air, water and other factors. Due to the presence of the ego, our body functions become imbalanced. To balance these systems, one of the methods of purification of the nadis or channels is through Nadi-sodhana pranayama. As you begin to experience this aspect of existence, you discover that this sheath is merely an illusion covering over the eternal self. Hence the self is different from the body, unchanging, ever pure and free from modifications.
THE MIND SHEATH (MANOMAYA KOSHA) (Astral Body –Lower Mind)
This sheath is the energy of action. This mental sheath is composed of two qualities, mana (mind) and buddhi (intellect). Mana is the rational, linear, sequential, thoughtful mind. Buddhi is the quality of discrimination which comes after knowledge, after the removal or the absence of ignorance. The former constitutes the manomaya kosha, while the latter is called as the Vigyanmaya Kosha. Mind gives power to the senses in sense perceptions & action. It collects the sensory information from the senses & sends them to the intellect for ascertaining their nature. This portion of the mind lacks the cognitive abilities of reasoning, void of any discrimination. People residing in this layer experience pain, pleasure, longing, doubt, fear and the many tides of emotion. When the mind is cheerful, we are happy. When mind is gloomy, we are depressed. We are at the mercy of the mind that waxes and wanes. We suffer from these because we gave all the powers to the mind and made it our master. These vrittis of this mind lead to habitual imbalances at manomaya kosha. You can learn to control the mind & intellect sheaths through breath control, the practice of sense withdrawal (pratyahara) & concentration techniques. When these techniques are done with a sense of total devotion, body purifies & it loses its solidity. Then anger and serenity, sadness and happiness, sorrow and joy are each welcomed happily. As you begin to experience this aspect of existence, you discover that this sheath is merely an illusion covering over the eternal self. Hence the self is different from the body, unchanging, ever pure and free from modifications. Therefore, the self is a witness of the Manomaya Kosha.
THE INTELLECT SHEATH (VIJNANAMAYA-KOSHA) (Astral Body-Higher Mind)
The Vijnanamaya kosha is the sheath of the intellect (buddhi) and intuitive knowledge/wisdom which gives us the discriminative capability that helps to differentiate between virtues & vice, good & bad, right and wrong, truth & untruth. It controls the mind, the senses, the fructifying samskaras & all activities of the body. This knowledge helps us for our inner growth, ethics and moral. The intellect can be looked upon as having two components- one that is controlled by our ego and driven by our past memories and impressions (samskaras) and the other which is controlled by our pure intuition. The ego-driven intellect can lead to actions when it gets co-mingled with the memories and is clouded over by the manas which result in pain and suffering. Its knowledge is affected by the moods of the mind and other factors. Through the practices of meditation, regular self-study & enrichment of knowledge through libraries & discourses could lead towards devotion. Our mind becomes purified and the intellect can then begin to depend more and more on the pure intuitive wisdom rather than be influenced by the ego. As you begin to experience this aspect of existence, you discover that this sheath is merely an illusion covering over the eternal self. Hence the self is different from the body, unchanging, ever pure and free from modifications. Therefore, the self is a witness of the Vijnanamaya Kosha.
THE BLISS SHEATH (ANANDAMAYA KOSHA) (Casual Body)
When we can transcend the other four layers described above, we can begin to experience a sense of pure joy which does not need any sensory input or any of the past experiences or impressions. This kosha is the finest, thinnest veil covering the self (atman) and could also be called the level of the soul. It contains the essence of an individual soul’s experiences of countless lifetimes and stage of spiritual evolution. On this level, there is a strong awareness about the oneness of the individual and the absolute. But as long as there is individuality, there must be a faint sense of ego. With the grace of God, you can get rid of ego by good deeds, self-suggested happiness, deep awareness of being (samadhi) & morning walk could bring a person to this level of the self. Samadhi is the transcendent state of union with the divine. All the impurities and dross evaporate, and effulgence of soul is experienced. Then one can imagine an afterlife where one no longer has a body, where there is no need for breath, where the mind doesn't process data anymore. At that point a human being experiences true divinity, the realization of self or God. The yogi who resides in the bliss sheath experiences absolute peace, joy and love.
SELF / SOUL
The essence of human personality is the Soul. The soul is a unit of God’s omnipresent cosmic consciousness which was never born and never dies. It is pure, eternal, blissful, luminous entity which is ever-unchanging. A yogi, who does not see himself as white or black, man or women, fat or thin etc. or does not associate himself with these qualities realizes the self & gets liberated beyond death. Just as butter is removed from milk by churning the mixture of curd, so also the butter of the Atman should be taken from the mixture of the five koshas by the churning of constant meditation on the immortal Brahman or soul which fictitiously appears as the sheaths. Hence in reality the self is the seer, knower and the witness of the causal body, who is never limited by time and space or the dualities contained therein.
The concept of Brahmn or Consciousness through the story of the young Bhrigu
The Taittiriya Upanishad offers a cosmic perspective by throwing light on the concept of Brahmn or consciousness through the story of the young Bhrigu who has set out in search of the bliss of Brahmn.
Varuna, the father of Bhrigu sets the tone for his son’s initiation with this opening line: Food, vital force, eye, ear, mind, speech -- these are the basis to the knowledge of Brahmn. He instructs him to do tapas, to meditate. On doing which Bhrigu finds himself concentrating on the idea of anna or food that nourishes and sustains all beings. Bhrigu understands the physicality of food to be the first principle, which pervades all matter and nourishes it, and understands this to be the physical manifestation, the gross cosmic virat swaroop or manifestation of Brahmn.
With this knowledge of the annamaya kosha, the physical sheath, that still leaves him with a feeling of incompleteness, Bhrigu goes back to his father to learn more about attaining to the knowledge of Brahmn. But the teacher directs him to delve deeper into the origin of food.
Bhrigus next meditation focuses on the life-force, the vitality throbbing behind matter, the prana, which energises all matter and runs through all physical systems, as electricity runs through wires to generate power. Bhrigu recognises this vitality to be behind the physical sheath, and the understanding of the pranamaya kosha, the energy-astral body as the next manifestation of Brahmn . He goes back to his father.
Once again, Bhrigu goes back to meditate, entering the third phase of his spiritual journey, to focus on the subtler aspects of this energy, to go into the idea that is behind all this, that which has triggered the vitality. Bhrigu discovers that it is the mind that provides the stimulus for the vitality. It is the manomaya kosha, the mental sheath that triggers all senses of knowledge --- though still instinctual only, but emanating from the mind itself. Bhrigu becomes aware that the mind, too, is a manifestation of Brahmn, but senses that this knowledge too is incomplete.
In the fourth phase of meditation he enters the subtle mind, the vijnanakosha of buddhi, the intellectual ability to understand cause and effect, an awareness that enables the mind to distinguish and discriminate the cognitive sheath. The manifestation of Brahmn as Intellect excites Bhrigu, for it takes him closer to comprehending the real nature of things. Yet, the restlessness is back, prompting him to seek out the very origin of thought.
Eventually, Brighu enters the fifth and final phase of meditation at the behest of his father, Varuna , who helps him become aware of the inner space in which all of existence, sat, and all of consciousness, chit are to be found, leading to ananda , bliss. It is the sat-chit-ananda or attainment of ultimate bliss that satisfies the spiritual quest of the hitherto restless mind and body.
Brahmn manifests as every atom of existence and every perception of consciousness, but realizing this need not necessarily make one happy and content. Bhrigus intense desire to know Brahmn leads him to that state of bliss, the anandamaya kosha , which lies beyond all thought and desire, and to the realisation that the entire manifested world reflects the bliss of Brahmn equally. The atman, the self, is manifested in five different sheaths, five different energy levels, each as essential and central to the knowledge of Brahmn as the other. The understanding of the five koshas leads one back to the self.
If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: Courtesy: Dr. Rita Khanna's Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health and detoxification.
Thursday, September 24, 2009
NADIS OR THE NERVOUS SYSTEM
NADIS
The Sanskrit word nadi derives from the root Nad, which means flow, motion, vibration. These nadis are creative energies of the subtle body. Just as the negative and positive forces of electricity flow through complex circuits, in the same way, vital force and mental force flow through every part of our body via these nadis. There are 72,000 nadis in the body with three main channels up the spine, right, left and centre. These are known as ida, pingala & sushumna. The left nostril is connected to the ida network of nadis, the right nostril is connected to the pingala network of nadis and when both nostrils flow together, the main channel or sushumna network is stimulated. They connect at special points of intensity called chakras. When these nadis flow freely, we are vital and healthy; when it becomes weak or congested, we struggle with poor mental and physical health.
THE NERVOUS SYSTEM
The brain & the spinal cord along with the nerves emanating constitute the nervous system of the body. The nervous system is divided into two main systems: the central nervous system (CNS) and the peripheral nervous system (PNS). Central nervous system consists of the brain and spinal cord. Peripheral nervous system consists of the nerves which gather information while others transmit orders. Peripheral nervous system is divided into two systems: somatic nervous system & autonomic nervous system. Somatic nerves participate in the organism’s relationship with its external environment. Autonomic nerves are more involved in regulating vital internal functions. The autonomic nervous system is divided into two categories: sympathetic & parasympathetic nervous system. The sympathetic nervous system goes into action to prepare the organism for physical or mental activity. The activation of the parasympathetic nervous system causes a general slowdown in the body’s functions in order to conserve energy. The Nadis determine the nature and the quality of the nervous system, with its extensive network of nerves and plexus covering the entire physical body. A healthy nervous system is the secret of vitality and rejuvenation.
THE GROSS & SUBTLE BODY
The subtle or sukshma body is within the gross or physical body. The gross body cannot do anything without the astral body. Every gross centre of the body has its astral centre. Ida, pingala & sushumna nadis originate from mooladhara chakra at the anus and the root of the reproductory organ. From there they separate and proceed into different directions to meet again at the ajna chakra located at the root of the nose between the eyebrows and approximately 2 1/2 inches into the brain. Ida nadi emerges from the left side of mooladhara and spirals upwards to the spinal cord, passing through each chakra in turn, forming a criss-cross pathway which terminates at the left side of ajna chakra and end up in the left nostril. Pingala nadi emerges from the right side of the mooladhara chakra and passes in an opposite manner to that of Ida, terminating at the right side of ajna chakra and end up in the right nostril. Sushumna nadi is the spiritual channel that terminates at sahasrara chakra at the crown of the head. So, it is clear that the gross body & the subtle body have close relationship with each other. Practically, we can feel the desired effects that are produced through yoga, pranyama, meditation between these two centres.
IDA NADI / SYMPATHETIC NERVOUS SYSTEM
The word ida means "comfort" & is located on our left sympathetic nervous system. It begins and ends on the left side of sushumna. Ida has a moonlike nature and female energy with a cooling effect. It is also known as the chandra or moon nadi. It courses from the right testicle to the left nostril and corresponds to the Ganges River. Ida is the introverted (passive), lunar nadi and controls all the mental processes & manages our emotions.When Ida is flowing, the breath will be more in the left nostril & the mental energy is dominant. That time any kind of mental work may be undertaken. It is like nectar and gives strength and nourishment to the soul and the body. If Ida flows for a long time beyond the normal schedule, this signifies some imbalances in the mental processes.
On a physical level, the left channel controls the left-hand side of the body and the right hemisphere of the brain. People, who make excessive use of this channel, are emotional, often dwell on the past, often feel guilty and are easily dominated by others. In extreme cases, they may fall prey to lethargy and depression because this channel feeds also into the skull area; pressure on the brain becomes excessive. The entire system is thrown off balance causing problems such as mental breakdown, epilepsy and senility (decay of the brain).
PINGALA NADI / SYMPATHETIC NERVOUS SYSTEM
The word pingala means "tawny" & is located on our right sympathetic nervous system. It begins and ends to the right of sushumna. Pingala has a Sunlike nature and male energy with a heating effect. It is also known as surya or sun nadi. Its courses from the left testicle to the right nostril & corresponds to the Yamuna River. Pingala is the extroverted (active), solar nadi & controls all the vital processes & manages our physical energy. When pingala is flowing, the breath will be more in the right nostril & the physical / vital energy is dominant. That time any kind of physical work may be undertaken. It is responsible for the growth of the body. If pingala flows for a long time beyond the normal schedule, this signifies some imbalance in the pranic body.
On a physical level, the right channel controls the right-hand side of the body and the left hemisphere of the brain. People, who make excessive use of this channel are aggressive and dominating (ego). In extreme cases, the entire system is thrown off balance, causing problems such as often blinded by ego & then decisions and actions taken not only disrupt the lives of others but also lead to heart disease
SUSHUMNA NADI & PARASYMPATHETIC NERVOUS SYSTEM
The Sushumna nadi is located on our central parasympathetic nervous system which is also known as middle path. The central channel begins in the triangular bone or sacrum and rises along the spinal column until it reaches the top of the head. When ida and pingala nadis are purified and balanced and the mind is controlled, then sushumna, the most important nadi, begins to flow. The physical organs & mental organs function simultaneously & it indicates that the mind is blissful, calm, pure, balanced. The spiritual energy is in power & time is good for concentration, meditation and worship. A person entering this state never complains of dispersion of mind. When sushumna flows, kundalini awakens and rises through the chakras. In subtle body terms the sushumna nadi is the path to enlightenment.
At a physical level, this channel coordinates our involuntary or autonomic nervous system activities such as heart beat, breathing & reflex. We do not have conscious control over these activities. The parasympathetic nervous system, together with the sympathetic nervous system, constitutes the autonomic nervous system. It is responsible for our spiritual evolution and our physical, mental and emotional balance.
BALANCING IDA & PINGALA
All activities are influenced by the flow of these nadis which alternate approximately every sixty to ninety minutes. When there is a disturbance in the natural cycle, and the proper nostril does not open, body chemistry becomes disturbed thus affecting physical, emotional & mental state. For example, during sleep Ida nadi flows. If pingala flows at night, sleep will be restlessness and disturbed. It may result in numerous adverse physiological changes such as hypertension, anxiety, acidity and ulcers. Likewise, while taking food pingala nadi flows. If' Ida flows while taking food, the digestive process may be slow, causing indigestion. To counter these changes, we should follow certain techniques to activate the parasympathetic nervous system. The parasympathetic nervous system counteracts the stress effect, calms you down, slows heart rate, increases digestion and so on.
NADI SHODHANA PRANAYAMA
Nadi shodhana pranayama is the simple act of changing the breath from one nostril to the other, reversing brain hemisphere dominance & altering chemical reactions taking place throughout the organism. Changing the breath helps prevention of disease.
SITTING POSTURE
Sit in a comfortable position steadily. Keep the palm of the right hand facing the face. Bend the first two fingers next to the thumb inside. Now put the right thumb on the right nostril and last two fingers of the same hand should be used to press the left nostril. Remember, for the practice of this Pranayama always start & finish the breathing from the left nostril.
TECHNIQUE
1.Breathe in through the left nostril. Close the left nostril with the ring & little fingers and breathe out through the right nostril.
2.Breathe in through the right nostril. Close the right nostril with the thumb & breathe out through the left nostril.
3.This completes one round of Nadi Shodhana.
4.Make 10-15 rounds like this.
If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: Courtesy: Dr. Rita Khanna's Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health and detoxification.
Mobile: + 919849772485 Ph:-91-40-65173344 Email: yogashaastra@gmail.com
The Sanskrit word nadi derives from the root Nad, which means flow, motion, vibration. These nadis are creative energies of the subtle body. Just as the negative and positive forces of electricity flow through complex circuits, in the same way, vital force and mental force flow through every part of our body via these nadis. There are 72,000 nadis in the body with three main channels up the spine, right, left and centre. These are known as ida, pingala & sushumna. The left nostril is connected to the ida network of nadis, the right nostril is connected to the pingala network of nadis and when both nostrils flow together, the main channel or sushumna network is stimulated. They connect at special points of intensity called chakras. When these nadis flow freely, we are vital and healthy; when it becomes weak or congested, we struggle with poor mental and physical health.
THE NERVOUS SYSTEM
The brain & the spinal cord along with the nerves emanating constitute the nervous system of the body. The nervous system is divided into two main systems: the central nervous system (CNS) and the peripheral nervous system (PNS). Central nervous system consists of the brain and spinal cord. Peripheral nervous system consists of the nerves which gather information while others transmit orders. Peripheral nervous system is divided into two systems: somatic nervous system & autonomic nervous system. Somatic nerves participate in the organism’s relationship with its external environment. Autonomic nerves are more involved in regulating vital internal functions. The autonomic nervous system is divided into two categories: sympathetic & parasympathetic nervous system. The sympathetic nervous system goes into action to prepare the organism for physical or mental activity. The activation of the parasympathetic nervous system causes a general slowdown in the body’s functions in order to conserve energy. The Nadis determine the nature and the quality of the nervous system, with its extensive network of nerves and plexus covering the entire physical body. A healthy nervous system is the secret of vitality and rejuvenation.
THE GROSS & SUBTLE BODY
The subtle or sukshma body is within the gross or physical body. The gross body cannot do anything without the astral body. Every gross centre of the body has its astral centre. Ida, pingala & sushumna nadis originate from mooladhara chakra at the anus and the root of the reproductory organ. From there they separate and proceed into different directions to meet again at the ajna chakra located at the root of the nose between the eyebrows and approximately 2 1/2 inches into the brain. Ida nadi emerges from the left side of mooladhara and spirals upwards to the spinal cord, passing through each chakra in turn, forming a criss-cross pathway which terminates at the left side of ajna chakra and end up in the left nostril. Pingala nadi emerges from the right side of the mooladhara chakra and passes in an opposite manner to that of Ida, terminating at the right side of ajna chakra and end up in the right nostril. Sushumna nadi is the spiritual channel that terminates at sahasrara chakra at the crown of the head. So, it is clear that the gross body & the subtle body have close relationship with each other. Practically, we can feel the desired effects that are produced through yoga, pranyama, meditation between these two centres.
IDA NADI / SYMPATHETIC NERVOUS SYSTEM
The word ida means "comfort" & is located on our left sympathetic nervous system. It begins and ends on the left side of sushumna. Ida has a moonlike nature and female energy with a cooling effect. It is also known as the chandra or moon nadi. It courses from the right testicle to the left nostril and corresponds to the Ganges River. Ida is the introverted (passive), lunar nadi and controls all the mental processes & manages our emotions.When Ida is flowing, the breath will be more in the left nostril & the mental energy is dominant. That time any kind of mental work may be undertaken. It is like nectar and gives strength and nourishment to the soul and the body. If Ida flows for a long time beyond the normal schedule, this signifies some imbalances in the mental processes.
On a physical level, the left channel controls the left-hand side of the body and the right hemisphere of the brain. People, who make excessive use of this channel, are emotional, often dwell on the past, often feel guilty and are easily dominated by others. In extreme cases, they may fall prey to lethargy and depression because this channel feeds also into the skull area; pressure on the brain becomes excessive. The entire system is thrown off balance causing problems such as mental breakdown, epilepsy and senility (decay of the brain).
PINGALA NADI / SYMPATHETIC NERVOUS SYSTEM
The word pingala means "tawny" & is located on our right sympathetic nervous system. It begins and ends to the right of sushumna. Pingala has a Sunlike nature and male energy with a heating effect. It is also known as surya or sun nadi. Its courses from the left testicle to the right nostril & corresponds to the Yamuna River. Pingala is the extroverted (active), solar nadi & controls all the vital processes & manages our physical energy. When pingala is flowing, the breath will be more in the right nostril & the physical / vital energy is dominant. That time any kind of physical work may be undertaken. It is responsible for the growth of the body. If pingala flows for a long time beyond the normal schedule, this signifies some imbalance in the pranic body.
On a physical level, the right channel controls the right-hand side of the body and the left hemisphere of the brain. People, who make excessive use of this channel are aggressive and dominating (ego). In extreme cases, the entire system is thrown off balance, causing problems such as often blinded by ego & then decisions and actions taken not only disrupt the lives of others but also lead to heart disease
SUSHUMNA NADI & PARASYMPATHETIC NERVOUS SYSTEM
The Sushumna nadi is located on our central parasympathetic nervous system which is also known as middle path. The central channel begins in the triangular bone or sacrum and rises along the spinal column until it reaches the top of the head. When ida and pingala nadis are purified and balanced and the mind is controlled, then sushumna, the most important nadi, begins to flow. The physical organs & mental organs function simultaneously & it indicates that the mind is blissful, calm, pure, balanced. The spiritual energy is in power & time is good for concentration, meditation and worship. A person entering this state never complains of dispersion of mind. When sushumna flows, kundalini awakens and rises through the chakras. In subtle body terms the sushumna nadi is the path to enlightenment.
At a physical level, this channel coordinates our involuntary or autonomic nervous system activities such as heart beat, breathing & reflex. We do not have conscious control over these activities. The parasympathetic nervous system, together with the sympathetic nervous system, constitutes the autonomic nervous system. It is responsible for our spiritual evolution and our physical, mental and emotional balance.
BALANCING IDA & PINGALA
All activities are influenced by the flow of these nadis which alternate approximately every sixty to ninety minutes. When there is a disturbance in the natural cycle, and the proper nostril does not open, body chemistry becomes disturbed thus affecting physical, emotional & mental state. For example, during sleep Ida nadi flows. If pingala flows at night, sleep will be restlessness and disturbed. It may result in numerous adverse physiological changes such as hypertension, anxiety, acidity and ulcers. Likewise, while taking food pingala nadi flows. If' Ida flows while taking food, the digestive process may be slow, causing indigestion. To counter these changes, we should follow certain techniques to activate the parasympathetic nervous system. The parasympathetic nervous system counteracts the stress effect, calms you down, slows heart rate, increases digestion and so on.
NADI SHODHANA PRANAYAMA
Nadi shodhana pranayama is the simple act of changing the breath from one nostril to the other, reversing brain hemisphere dominance & altering chemical reactions taking place throughout the organism. Changing the breath helps prevention of disease.
SITTING POSTURE
Sit in a comfortable position steadily. Keep the palm of the right hand facing the face. Bend the first two fingers next to the thumb inside. Now put the right thumb on the right nostril and last two fingers of the same hand should be used to press the left nostril. Remember, for the practice of this Pranayama always start & finish the breathing from the left nostril.
TECHNIQUE
1.Breathe in through the left nostril. Close the left nostril with the ring & little fingers and breathe out through the right nostril.
2.Breathe in through the right nostril. Close the right nostril with the thumb & breathe out through the left nostril.
3.This completes one round of Nadi Shodhana.
4.Make 10-15 rounds like this.
If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: Courtesy: Dr. Rita Khanna's Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health and detoxification.
Mobile: + 919849772485 Ph:-91-40-65173344 Email: yogashaastra@gmail.com
Wednesday, September 23, 2009
Stunned at speed of delievery
This is a portal for Mobiles. Anything that you want for your mobile any accessories, new parts, SIM, ringtones, games & more. All the kinds of accessories and add ons under one site. Varieties of different products to choose from. If you know what you want this is the right place for you. If you don't know what you want this is the first place to look for.
http://www.mobilefun.co.uk
I recently bought iphone accessories from http://www.mobilefun.co.uk and this is what I think of the service.
It is THE place to buy gadgets such as iphone case and iphone car charger.
This product is superb. No cheap tacky import here! Used it from the morning it arrived. Customer service is second to none. I ordered mine Friday morning, emailed customer services to change the delivery address (and got a personal reply within TWO hours) and they still managed to deliver in Saturday morning's post. I would recommend Mobile Fun to anybody looking for a reliable and trustworthy supplier. I have used them several times and NEVER had any cause to complain. I intend to continue to use them. Value for money combined with a high level of trust. Simply has to be 10/10
Site is easy to use, friendly menu, good search and categories r awesome. The best thing is the variety and quantity of gadgets this site has. When I think of cell phone gadgets i will think of this site.
http://www.mobilefun.co.uk
I recently bought iphone accessories from http://www.mobilefun.co.uk and this is what I think of the service.
It is THE place to buy gadgets such as iphone case and iphone car charger.
This product is superb. No cheap tacky import here! Used it from the morning it arrived. Customer service is second to none. I ordered mine Friday morning, emailed customer services to change the delivery address (and got a personal reply within TWO hours) and they still managed to deliver in Saturday morning's post. I would recommend Mobile Fun to anybody looking for a reliable and trustworthy supplier. I have used them several times and NEVER had any cause to complain. I intend to continue to use them. Value for money combined with a high level of trust. Simply has to be 10/10
Site is easy to use, friendly menu, good search and categories r awesome. The best thing is the variety and quantity of gadgets this site has. When I think of cell phone gadgets i will think of this site.
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