The Ayurveda Encyclopedia _ Natural Secrets to Healing, Prevention, and Longevity ( PDFDrive ) (1)

Section 3: Therapies Kerala-Style Abhyañga Chapter 7: Pañcha Karma ders only require 1 hour. In these cases, the oil is proves blood circulation, removes wastes from applied first and absorbed for a 100 to 300 count the body, improves complexion, increases Pitta, before massage begins. These times should cor- strengthens digestion, and restores vigor. It also respond with the forehead, chest, and armpits be- prevents excessive sleep while promoting sound ginning to perspire. The abhyañga is then over. sleep. This therapy is very effective in healing disorders of the nervous system and brain (e.g., At the end of the session the client sits again paralysis, MS, chronic rheumatism, osteoarthri- while their shoulders and back are massaged tis, gout, muscle emaciation, and toxic blood). vigorously. While this is happening, the oils are It makes the entire body strong, sturdy, and well wiped off with a towel. developed. The senses are sharpened and the ag- ing process is slowed. Insomnia, high blood pres- If persons feel tired after receiving the abhya- sure, diabetes, skin disorders, balding, premature ñga, they may be lightly fanned, sprinkled with graying, and wrinkles are prevented. It is helpful cold water; then rest. Afterwards, the body is for all neuromuscular diseases and some systemic massaged, and the excess oil is rubbed off with (whole body) diseases. a towel. Fresh oil is then applied to the body and head, and chick-pea flour (besan) is sprinkled In this procedure a warm bolus of medicated over the oil to remove the excess. The head and grain is applied to the body. Snehana or body oil body are then cleansed again of excess oil by wip- application is a prerequisite for pinæa sveda. A ing off the flour. Persons then bathe in lukewarm cloth is tied around the eyebrows to prevent oil water (room temperature water for the head) to from dripping into the eyes. wash off the flour. After bathing, they put on clean clothes and drink a cup of ginger/ coriander tea. If hungry, they may eat a light, boiled meal with carminative herbs (e.g., turmeric, cardamom) for Váyu and Kapha doßhas, or coriander and fennel for Pitta doßhas. Following káya seka, persons remain on this PINÆA SVEDA BOLUS diet for as many days as they have received treat- ment. The number of abhyañgas depends upon the Preparation of Decoction and Pudding: About strength of the person and the strength of the dis- 17.5 ounces of balá root (crushed chips) are ease they have. They may receive abhyañga daily, poured into two gallons of water and boiled until or on every second, 3rd, 4th, or 5th day; abhyañga only 1/4 of the water remains. This decoction is requires 14 days for one course of treatment. then strained, leaving a 1/2 gallon quantity. One quart of this decoction is mixed with one quart of 3. Pinæa Sveda (Navarakizhi) cow’s milk. The other quart is retained for later use. Next, about 17.5 ounces of dehusked and This is considered the most important of all the crushed rice is added and cooked until the decoc- Keralíyan methods. It is also used in traditional tion becomes a semisolid pudding (páyasam). pañcha karma. Pinæa sveda is a rejuvenation technique that causes the entire body to perspire Eight pieces of soft and strong cloth, about 15 by using medicinal puddings followed by abhya- square inches in size, are used to hold the pud- ñga. ding. The pudding is divided equally into 8 por- tions and placed in the cloths. The edges of the Pinæa sveda makes the body supple, and re- cloths are wrapped together and tied with string. moves stiffness, and swelling in the joints. It heals Váyu diseases, clears obstructions, im- 233

The Áyurveda Encyclopedia For Váyu diseases, some authorities suggest us- the first 4 bundles are used, the remaining 4 are ing black gram, ghee, oil, porridge, or puddings. kept heated in the decoction. As the bundles cool, Pinæa Kapha disorders can be done with barley the attendant replaces them with the warm ones or sand. and reheats the cool boluses. The attendant en- sures that no interruption during abhyañga oc- Pre-Pinæa sveda: Traditionally, persons giving curs. The attendant constantly replaces the practi- abhyañga offer some prayers and meditate before tioners’ cooled boluses with warm bundles. beginning the therapy. Then, oil is applied over the head and body of the client. Head oil is not Persons receive Pinæa sveda in seven alternat- very greasy; body oil is greasy (medicated oils ing positions. Abhyañga continues for 15 minutes differ according to illness). Oil application helps in each position. maintain the uniformity of the heat of the pud- ding ball (bolus) and protects the skin from sud- 1. sitting den evaporation and perspiration. Experimenting 2. prone (lying on one’s back) sudden cold or draft after the treatment may cause various forms of respiratory diseases. 3. lying on their right side 4. lying on their left side A piece of cloth is tied around the eyebrows to prevent oil from dripping into the eyes and ir- 5. lying on their back ritating them. A special abhyañga table is used, 6. lying on their left side just like the ¤hiro dhárá table (see p. 237). Practi- tioners use a table with or without legs; standing 7. sitting or squatting while giving abhyañga. Four practi- When the liquid in the bowl is used up, the bo- tioners are required, along with a supervisor and luses are opened and the pudding is applied over an attendant who heats and replaces the boluses. the body and rubbed for 5 minutes. It is then gen- All four practitioners need to use the same de- tly scraped off with a blunt edge and the head is gree of pressure when rubbing. The atmosphere gently wiped dry with a towel. is quiet. Traditionally men do abhyañga on men The head and body are then anointed with the and women on women. All clothing is removed appropriate medicated oils (according to the na- except undershorts. The room is well ventilated, ture of the illness or doßha). with soothing lighting. Drafts, dust, and direct sunlight are to be avoided. Post-Abhyañga: Next, the client takes a lukewarm bath with the appropriate herbal decoction added Four bundles are removed from the simmering to the water. The head is not washed or submerged liquid and left to cool for five minutes. The bolus in the bath water; water at room temperature is is held by the tuft in the right hand and placed on used to wash the head. Chick-pea flour is rubbed the back of the left hand to check the tempera- on the body and head to remove the excess oil. ture. After the bath, persons are wrapped in cotton or Method: The session always begins at the neck, wool and rest for about an hour (but do not sleep), and the movement is always in the downward di- avoiding drafts, sun, noise, dust, cold, and smoke. rection. Two practitioners are on each side of the At this time persons are advised to medietate or person. Two persons work in simultaneous mo- mentally recite holy scriptures of their respec- tion, at the same temperature and pressure, from tive faiths. After an hour, persons may eat a light the neck to the hip. The other 2 persons work in meal. unison from the hip to the soles of the feet. While Depending upon the strength and nature of the disorder persons are experiencing, 234

Section 3: Therapies Kerala-Style Abhyañga Chapter 7: Pañcha Karma Pinæa sveda may be applied daily, cleansing the skin, blood and flesh. or on alternating days for The £hár´gadhar Saåhitá discusses these 7, 9, 11, or 14 days. types of lepas and their respective paste thick- Pinæa sveda is good for persons of all ages, but ness. caution is advised for those with heart diseases. However, if boluses are applied with uniform temperature, no adverse effects will develop. Lepas Lepa Thickness Medicinal Plasters 1. Doßha-reducing 1/4 a´guli These methods are considered the most impor- (doßhaghna) 1/3 a´guli tant method to reduce inflammatory swellings. 2. Poison removal All plasters are applied against the direction of 1/2 a´guli the hair (i.e., in an upward direction). Plasters are (vißhaghna) removed as soon as they dry (except when draw- 3. Cosmetic (va^inya ing pus to a head). For a further introduction to poultices, see the earlier discussion under suda- mukhalepa) tion on page 180. An example of a lepa for all forms of edema Lepas can include a number of ingredients: includes ingredients like punarnavá, cedar, and kußhóa, vachá, barley, oil, ámalakí, and mixed ginger. with water. The consistency of lepas is semisolid, and is neither too thin nor too thick. A da¤hmúl and milk plaster is useful for acute pain. Ghee is added in plasters for Váyu rheuma- If oil or ghee is included in the lepa, 1/4 the tism. Unlike abhyañga oil, plaster is not reused. amount of the herbs is added for Váyu doßha, 1/6 the amount of herbs is used for Pitta lepas, and 1/8 the amount of herbs is mixed for Kapha doßha. Three forms of this procedure exist. 1. Pralepa: These pastes are thin and cold, and Anna Lepa have either absorbing or non-absorbing proper- ties. They restore deranged blood and Pitta. When Pinæa Sveda is contraindicated or inef- fective, Anna Lepa is used. This Keralíyan thera- 2. Pradhena: These pastes are applied either py is not merely contemporary treatment. Its use thick or thin, cold or warm. They have non-ab- is discussed in the ancient Áyurvedic texts, Cha- sorbing properties. They reduce Váyu and Ka- rak Saåhitá and Aßhþáñga H^idayam. Preparation pha excesses; purify and heal ulcers; and reduce of ingredients, methods, and proportions for Anna swelling and pain (in either ulcerated or non-ulcer Lepa are the same as for Pinæa Sveda; only medi- conditions). cated grains are used without the oil application. 3. Alepa/Átepanam: These pastes are applied £hiro Lepa over ulcers. They are either arrestive or astringent. Results include stopping local bleeding, soften- The use of herbal pastes to treat brain disorders, ing ulcers, withdrawing local bad flesh, stopping and head and neck diseases is also discussed in pus from forming in ulcers, correcting doßhas, relieving Pitta-burning sensations, Váyu aches and pains, severe itching caused by Kapha, and 235

The Áyurveda Encyclopedia the traditional Áyurveda texts, Charak Saåhitá, nervous system. It also relieves insomnia, asthma, Aßhþáñga cholesterol, enlarged prostate, ulcers, rheuma- tism, etc., and is used to heal difficult diseases H^idayam and Sußhruta Saåhitá. Herbs in- like diabetes, schizophrenia, and epilepsy. Vari- clude sandalwood, kußhóa, balá, musta, licorice, ous methods of ¤hiro dhárá exist. The traditional triphalá, da¤hmúl, and are chosen according to approach includes giving the client a short hair- the health concern. cut and combing the hair. A modified version is described here, taking into consideration modern The procedure is simple. Medicated oil (e.g., day practicalities of time and finances. bráhmí, bh^i´garáj, ámalakí) is applied to the General Method: The client lies on an abhyañga hair and scalp before the herbal paste is applied to table or a specially built oil table which drains the the hair (not on the forehead). It is removed from excess oil. The oil is held in a quart-sized bowl. the hair after 11/2 hours. Steam therapy is then A small hole, a little less than 1/2 inch, is in the applied to the body. After ¤hiro lepa a lukewarm bottom-middle of the bowl. A spigot might be at- medicated bath is given (as described under Pinæa tached to the bottom of the bowl to more accu- sveda). rately control the oil flow. £hiro Lepa: The bowl material retains heat, so the oil does 1. Oil is kept in hair for 11/2 hours not cool before it is poured on the client’s head. 2. Steam therapy If the bowl hangs over the client’s head, the thera- 3. Lukewarm medicated bath pist doesn’t have to hold the bowl for the entire session (45 minutes, to 1 1/2 hours). Three holes £hiro Lepa is given either: must be in the top of the bowl so that a chain or 1. Once string can be used to suspend the bowl from the 2. Alternating days or daily for 1 week ceiling or mobile stand. The distance from the hole or spigot to the forehead is 2 to 3 inches. Other forms of abhyañga exist in Kerala and throughout India; there are too many to mention } here. Áyurveda, like most professions in India, is a family tradition passed on from parent to child. Thus, many methods are unique to each family. £hiro Dhárá (Hot Oil Flow On The Head Abhyañga) Unique to Áyurveda is the hot oil flow on the MODERN £HIRO DHÁRÁ head. Warm oil poured on the forehead is one of the most divine, relaxing therapies one can experi- A traditional bowl was set up a little differently. ence. ‘£hiro’means head, and ‘dhárá’means flow. Inside the bowl, half a coconut shell was placed When people get up from this therapy, a healthy open-side down. It too had a hole at its base. A glow radiates from their skin. People look 20 years younger. Eyes gleam with tranquillity while lips wear a smile of serenity. £hiro dhárá helps with diseases of the head, Práòa Váyu, neck, eyes, ears, nose, throat, and 236

Section 3: Therapies Kerala-Style Abhyañga Chapter 7: Pañcha Karma string, about 6 finger-widths long was placed are useful and sometimes more practical. through the hole and tied to a stick (2 to 3 inches Fourteen-day treatment: The first session lasts wide). The other end of the string was threaded through the hole in the bottom of the bowl, and for 1 hour. From the 2nd day to the 7th day of the hung 2 to 3 inches above the person’s forehead treatment, 5 minutes are added to each session, (see diagram to right). Below the table was another wide-mouthed String or chain TRADITIONAL bowl or pan to catch the oil that falls from the to hang bowl ÇHIRO DHÁRÁ head after being poured. Having a heater under this pan to keep the oil warm may be useful if it Quart bowl BOWL will be reused during the session. Oil Coconut The bowl is filled with enough warm oil to con- tinue the flow for an entire session. If this is not } String (6 inches) possible, then one stops every so often to replace the drained oil (oil is reheated if necessary before } 2 - 3 inch oil drip reapplying). distance 1. HANDLE Ideally, the client with a severe illness will be vacationing at the Áyurvedic resort and receive daily sessions for 7 to 14 days. Weekly sessions 2. HEAD AREA 4. NECK 5. BODY AREA 6. OIL DRAIN 3. HEAD OIL REST DRAIN HOLE TRADITIONAL ABHYAÑGA TABLE with a maximum time of 11/2 hours. From the 8th cated oil flow completely affects the entire body day through the 14th day, the time is reduced by in 21 days. 5 minutes. In this way the 14th session lasts for 1 hour again. Early morning is the best time for ¤hiro dhárá; spring and fall are the best seasons for ¤hiro Twenty-one-day treatment: The 7th through dhárá. 14th day times are kept at 11/2 hours. Then, from he 15th day on, the session is reduced by 5 addi- £hiro Dhárá: tional minutes. £hiro dhárá is usually never given A 14 - or 21-day series is ideal more than 21 days. It is believed that the medi- Weekly or monthly sessions 237

The Áyurveda Encyclopedia are more practical Practitioner and client can meditate before and Best Time: Early morning during çhiro dhárá to bring the highest spiritual Best Seasons: Spring and fall energy into the healing session Procedure The client is supine on a massage table with a pillow under their neck for comfort. Oil is re- £hiro dhárá is ideally practiced on auspicious leased from the bowl onto the forehead. Tradition- mornings (according to the Indian astrological al- ally, oil is circled on the third eye (just above and manac—pañchang). It is best not to have eaten between the eyebrows). Modern experience finds for at least an hour before the therapy. The room that many people find this directed application too should be clean, quiet, have fresh air, and no drafts. powerful. Thus, oil must be moved around the en- Any windows should have curtains to prevent sun tire forehead and temples. glare and to ensure privacy. Soft-colored lights, incense, or aromas suitable for the client help cre- When the oil in the bowl (or funnel) runs out, it ate a healthy and calming environment, even be- is once again placed in the bowl and reused. If the fore the session begins. Soft spiritual music, like oil is cool, it can be reheated during the session or classical Indian ragas; can enhance the session. just after the bowl is empty. Ragas for each time of the day exist to further har- monize the relaxation and healing process. After the session is over, the client rests for a few minutes on the table. The oil in the hair is pressed Before therapy, the practitioners meditate, pre- into the scalp as its warmth further soothes the cli- paring themselves to be effective healers. Clients ent. Then a towel is placed over the head and the and practitioners practice mantra meditation dur- practitioner helps the client sit up, making sure ing the session to keep their minds spiritually fo- the head is covered with the towel to prevent the cused. oil from dripping. The client is given a few min- utes to adjust to the seated position. Then, they Whether clients stay at an Áyurvedic resort are helped to stand up. Sometimes they are so re- for several days or weeks, or make daily visits laxed that they feel disoriented upon standing, so for çhiro dhárá, they are advised to follow their helping up them is important. Áyurvedic lifestyle. Appropriate foods, baths, exercise, spiritual studies, yoga, etc. are recom- If the weather is cool—to avoid catching a mended. This further balances one’s constitution cold—a warm hat and scarf are worn when leav- and develops good habits. Thus, persons feel the ing the session. It is best that for the remainder maximum healing effects and find it easier to fol- of the day the client rest, taking light meals, and low their program once they return home. retire to bed early. Clients receiving weekly sessions, will find re- £hiro Basti (Head-Soaking Oils) lief from the stress and strain of their daily work schedules. This is truly a constructive form of £hiro basti, like ¤hiro dhárá, is another head oil pampering. application. However, in this method the oil soaks on the top of the head for some time. £hiro basti In a traditional session the client sits on the is useful in healing facial paralysis, insomnia, dry massage table facing east. Room-temperature oil mouth or nose; cataracts, headaches, and other is poured through the hair three times. Then, the head diseases. It prevents and stops hair loss, body is massaged below the neck (i.e., from the balding, and premature graying. This therapy also shoulders down) with slightly warm oil. A cloth is placed or tied over the eyes to prevent oil from leaking into them during ¤hiro dhárá. 238

Section 3: Therapies Kerala-Style Abhyañga Chapter 7: Pañcha Karma strengthens hair roots and makes the hair soft and flour is mixed with warm water (2:1) and kneaded glossy, heals eye problems, improves complexion into dough. It is used between the head and blad- and sinus disorders. £hiro basti balances the air der to prevent the oil from leaking. The dough is and fluid (Váyu and Kapha) in the space between placed in a circle parallel to ear level. A belt or the brain and skull. rope is used to secure the bladder to the head. The head oil (dhárá drava) is prepared in dif- Method: After a person completes the appropri- ferent ways for different situations. Basic oils list- ate pañcha karma therapies, oleation and fomen- ed below are useful for ¤hiro dhárá as well. tation are given. Next, the person sits on a stool Dry hair: Coconut and sesame oils. or chair (knee-height). The paste is applied to the Memory: bráhmí, ámalakí, bh^i´garáj oils head under the cap to prevent the oil from leaking. Young Women: Black sesame, bh^i´garáj, ámal- The flour, cap, and belt are placed on the head. akí oils. The medicated oil is heated to a lukewarm tem- Women 40 to 50: Black sesame, wheat germ, al- perature and is then placed in the bladder on the mond oils. head. Oil should be about six inches above the Women 50+: Black sesame, coconut, wheat germ, scalp (one finger width). sandalwood oils. Newlyweds: Coconut, jasmine, almond, wheat- It remains on the head for about 2 hours, 45 germ oils. minutes; 2 hours, 15 minutes; 1 hour, 40 minutes; Ear Pain: Mustard oil or until the mouth and nose begin to expel secre- Váyu: Sesame, coconut, canola, bráhmí oils tions and clients feel relief from their symptoms. Pitta: Sunflower, coconut, bráhmí oils The length of time the oil remains on the head Kapha: Canola, mustard oils varies according to the doßha causing the disorder All: Sesame, bráhmí, bh^i´garáj, ámalakí oils (Váyu, Pitta, Kapha respectively). Many complicated formulations, such as takra For healthy persons who are merely receiving dhárá, kßhír dhárá, can be prepared. Since these preventive measures, oil remains on the head only products are scarce outside of India (and also for for approximately 17 minutes. The therapy lasts the sake of simplicity), plain oil or any of the no more than 7 days. above-mentioned medicated oils can be used. Oil Funnel Precaution: In some cases Váyu becomes aggra- (Basti) vated during extended treatments. To counter this, Belt or rope clients receive a warm oil abhyañga followed by a warm medicated bath. Flour Paste under basti Definition: Basti is defined as a bladder or con- ÇHIRO BASTI tainer that holds medicated herbs and oil. £hiro basti is somewhat similar to ¤hiro dhárá in that £hiro Basti Duration the oil is placed on the head. The differences are that in ¤hiro basti, the oil is kept soaking on the head. The bladder can be made of a flexible plastic, approximately 3 feet high. The circumference is wide enough to fit around the head. Whole-grain 239

The Áyurveda Encyclopedia Disease Time ear diseases and headaches; lockjaw, giddiness, Váyu about 2.45 hours twisted (wry neck), and diseases of the gums and Pitta/Blood about 2.3 hours teeth. Certain nerves connect the eyes and ears Kapha just over 1.3 hours with the feet. Thus, this treatment also relieves Healthy burning sensations in the feet. Karna púrana is 17 minutes done during the day, before meals. The oil is taken out of the cap, the belt is re- moved; then the cap and paste are taken off. The head, neck, shoulders, and back then are rubbed gently. Afterwards, persons take a lukewarm bath. A wholesome diet according to one’s constitu- tion is then taken. £hiro basti is repeated daily for three, five, or seven days. Post £hiro Basti: 1. Gently rub head, neck shoulders, back 2. Lukewarm Bath £hiro Basti: Karna Púrana Taken daily for 3, 5, or 7 days is done before meals Múrdha Taila (Head Oil) Method: Lukewarm sesame oil or medicated oil is poured in the ear canals, filling them up. Oil The Benefits of head-oil therapies include pre- remains in the ears for 10 to 20 minutes. For pre- venting and healing hair loss, graying, and hair ventive care, oil remains in the ear for about 17 matting, cracking of the scalp, Váyu head disor- minutes. For ear pain, the root of ears can be mas- ders; producing sharpness of the senses, improv- saged until the pain subsides. ing the strength of the voice, lower jaw, and the head. Two other methods of applying oil to the Ear (and eye) therapies always begin with the head are worth mentioning: right side. A tissue is kept nearby to wipe up any dripping oil. Clients first lie on their left side while the oil is poured into their right ear. 1. Pouring oil in a continuous stream (pariähe- After the process is complete, a small bowl or ka) removes scalp ulceration and boils, burning cup is placed behind the ear to catch the oil as sensations, and wounds. it comes out. The client slowly turns their head to the right and the oil pours out of the ear and 2. Wrapping a cloth over the head and soaking into the cup. They may then roll onto their back in oil (picu) prevents hair loss, cracking of the in order for the remaining oil to be released. A tis- scalp, and burning sensations. sue is placed on the ear to prevent any excess oil from dripping. The process is then performed on Karna Púrana (Ear-Oil) the left ear. This procedure involves placing oil into the ears. Some authorities suggest 1 to 2 drops. Oth- ers suggest filling the entire ear cavity with oil. Ear oil heals disorders of the sense organs such as earaches or pain, deafness, ringing in the ear, all 240

Section 3: Therapies Kerala-Style Abhyañga Chapter 7: Pañcha Karma Eye Therapy Precautions: Anjana is not used on those suffer- ing from fear, after emesis and purgation, when (Áßhcotana - Anjana Vidhi) hungry, when having the urge to urinate or defe- cate; when angry, when feverish, or when the eyes (Also discussed in Chapter 19) are tired. It is also not used with a headache, when Áyurveda employs eye drops and eye salves for experiencing grief and insomnia; when cloudy, af- ter smoking, when drinking alcohol, or just after prevention and healing diseases of the eyes, like washing hair. Anjana is not suggested with indi- bleeding, itching, tearing, burning sensation and gestion, when tired due to excess exposure to fire redness. or sun, just after day naps, or when thirsty. This therapy may bring up strong emotional issues. Eye drops: (Áßhcotana) are warm for Váyu dis- eases, lukewarm for Kapha disorders, and cold for Post-Application: Eyeballs are gently and brief- Pitta ailments. The person lies on a bed in a draft- ly rubbed and slowly rotated up. The eyelids are less room. Their eyes are opened with the prac- also gently massaged. This is to spread the salve titioner’s left hand, while the liquid is dropped throughout the eye. It is not recommended to open, in the eye with the right hand. Ten to 12 drops close, squeeze, or wash eyelids. When the salve are placed in the eye from a distance of 2 finger no longer has an effect, the eyes are washed (wa- widths from the inner angle of the eye. ter temperature is according to the disease, doßha and season). This removes the disease cleansed A soft, clean cloth is placed over the eyes for a from the salve. The left eyelid is lifted and held few minutes (a warm cloth is used for Váyu and with a piece of clean cloth in the fingers of the Kapha disorders). practitioner’s right hand, and vice versa. If there is itching or a lack of results from the salve, a Eye salve: (Anjana) is used after a person has stronger salve or strong smoke inhalation is used. undergone pañcha karma, and the illness is local- Persons are strongly advised to rest in a darkened ized only in the eyes, when diseases are matured, room for at least one hour before exposure to light such as in edema, severe itching, sliminess, and and activity. thick excretions. Three types of anjana exist: 1. Scraping (lekhana) using astringent, sour, Eye-Bath (Netra Basti) salty, and pungent tastes 2. Healing (ropana) with bitter tastes (Also discussed in Chapter 19) 3. Vision clearing (prasádana) using sweet This therapy involves washing the eyes with tastes medicated oils or ghee. Benefits include relieving Time: The recommended time for salves is tension in the eye sockets that may lead to loss morning or evening. Application is not recom- of vision, pain, fatigue, glaucoma, cross-eye, con- mended before evening sleep, at noon, and when junctivitis, night blindness, cornea inflammation, the sun irritates the eyes—because it increases sunken eyes, and other eye disorders. Further, it the illness and spreads it elsewhere. For Kapha nourishes the nervous system, brain, memory, and diseases that require scraping eye salve, daytime develops one’s linguistic abilities. It makes the application is acceptable if it is not too hot a day. eyes lustrous, removes wrinkles, improves com- During very cold weather, night application will plexion, reduces physical tension. further aggravate the illness. 241

The Áyurveda Encyclopedia Method: Dough is prepared using flour and wa- Eye Condition Length of Eye Bath ter (2:1). The dough is made into two rings to fit eyelid disorders 30 seconds around the eyes, 11/2 inches in height. One half cup of lukewarm ghee is kept warm nearby. Ole- eye joint circles 95 seconds ation and fomentation of the face are done in ad- white circles 3 1/2 minutes vance. The lights are dimmed so as not to disturb black circles the session. Next, the temperature of the ghee is 4 minutes tested (several drops may be placed on the wrist, refractive disorders 4 1/2 minutes or a finger is swirled in the ghee). Ghee should glaucoma 5 minutes, 5 seconds be lukewarm. The dough dam is placed around the eyes, the base pressed onto the face to prevent Váyu disorders done daily oil from leaking. A little ghee is then poured into Pitta disorders alternate days the dough-dam (around the eyes) while eyes are Kapha /healthy eyes done every two days closed. If the temperature is comfortable, the re- maining oil is poured into the dam until it covers If netra basti is overdone, one experiences itch- the eyelashes. Eyes are then opened when com- ing and Kapha disorders. This therapy can cause fortable (initially it may take some time adjust- strong emotional releases. It is not advised for ing to the liquid). The eyes may be slowly rotated those with emotional disorders. clockwise, counterclockwise or moved in the 8 compass directions. Lower Back Bath (Katti Basti) Ghee dropped The main benefits of this therapy are for muscle into dam spasms and lower spin rigidity, and strengthen- ing the bone tissue of the lower back. The same Ghee in method of preparing dough as in the eye bath is dam & used here. Placement of the dough dam is how- eyes ever around the spine of the lower back. Dough Dam Dough Chest/Heart Bath (Uro Basti) Some authorities suggest that the ghee be kept This therapy strengthens the heart and reduces in the eye for 20 minutes. Others say that for Váyu sternum pain. Again, the dough dam is prepared disorders it is kept in for 6 minutes. For Pitta dis- in the same manner as the eye bath. The dam is orders and healthy persons oil remains in the eye placed over the heart (left breast) for 31/2 minutes and only for 2 minutes, 45 sec- onds for Kapha diseases. Afterwards, persons Body Powder-Rub (Udgharßhana) need to rest for 1 to 2 hours in a dark room. When going outside, if it is bright sunglasses should be Herbal powders may be applied to the body to worn. promote healing. They heal itching, Váyu disor- ders, hives, and develop a stable, light body. Rub- bing the skin after water is sprinkled on the body removes dirt, opens the sweat glands, and acti- vates the enzymes in the skin. Afterwards, water is again sprinkled on the body and the skin rubbed 242

Section 3: Therapies Kerala-Style Abhyañga Chapter 7: Pañcha Karma to remove the powder. Doßha Beauty Care Facial Abhyañga Áyurvedic Foot Massage Depending upon one’s doßha different facial Pádábhyañga oils are used. Abhyañga applied to the feet is a simple, en- Doßha Oils joyable and healthy thing to do. It prevents dry- Váyu ghee, sesame, avocado ness, cracks, and roughness of the skin; numb- Pitta coconut, safflower, sunflower ness, fatigue, sciatica, cramps; and contraction Kapha canola, almond, olive of ligaments, vessels, and muscles of the feet and Tridoßhic sesame, jojoba, almond legs. It removes Váyu from the body, promotes sturdy limbs and feet, strength for walking, and For various skin disorders, essential oils may sound sleep. Further, nerves from all the organs be used, see the “Doßha Marma Oil” chart (page in the head and body terminate in the feet (also in 230) in this chapter, and Chapter 8 on Aromather- the hands, ears, and head). Thus, by rubbing the apy. feet, persons tone the whole body. A close rela- tionship exists between the feet, eyes, and ears. Face Care Foot abhyañga helps heal and prevent disorders of hearing and sight. Four important nerves in the Conditions Essential Oil Mix- soles are connected to the head. Constant friction Wrinkles tures and pressure on the nerves in the soles reduce eye Acne sight. Abhyañga on a daily basis, or at least sev- fennel, lavender, rose, eral times a week, restores health to these nerves. frankincense, cypress It is best done before bedtime, rubbing the soles and tops of the feet with some warm sesame oil. bergamot, juniper, This also fosters sound sleep. cypress, tea tree, lav- ender General Suggestions After all abhyañgas, clients are advised to rest Miscellaneous Skin Care for 1 to 2 hours before returning home. It is best if another person drives them home to avoid Conditions Therapy the stress of driving. If this is not possible, then Eye care triphalá, kajal when reaching home, they rest. Light meals and rest are advised for the remainder of the day. An Stretch marks almond oil early bedtime that evening is strongly suggested. Some people find abhyañga so relaxing that they Cosmetic Plasters sleep through the next day, releasing deep-seated (Varòya Lepa) stresses. To improve complexion and color, medicated As discussed earlier in this section, persons with herbal pastes are applied to the skin. The applied emotional problems may find the abhyañgas too paste is 1/2 a´guli (1/2 one’s finger width). powerful. Therefore, it is advised to achieve men- tal balance slowly through herbs, foods, aromas, Complexion, pigmented patches on face: Red colors, and, if needed, professional counseling. sandalwood, mañjißhóhá. kußhóa. 243

The Áyurveda Encyclopedia Acne: Coriander, vachá, black pepper Milk (Dugdha): VP- K+ Sweet/Cold; unctuous Dandruff: Kußhóa, licorice, rock salt, mixed into Uses: (Cow’s) Milk is best when it is organic and a paste with honey. raw (if possible). It gives rejuvenation, strength, Facial Hair: Excess Pitta unbalances the hor- intelligence, and ojas. Milk heals semen and blood mones. A mixture of a¤hok, fennel, ¤hatávarí, diseases, difficult or painful breathing; consump- cardamom, triphalá, rock candy are taken inter- tion, hemorrhoids, complexion, and giddiness. It nally, and sandalwood and multani methi clay are is considered holy (sattwic). mixed with water to form a lepa for the face. The lepa is left on from 4 hours to overnight (2 times Goat Milk: Light weekly). Hot spices and steroids aggravate this This form of milk is better for Kapha doßhas. condition. It is a digestive stimulant, heals hemorrhoids, diarrhea, menorrhagia, toxic blood, giddiness, and fever. Some say it heals all diseases. Properties of Paste Liquids Yogurt/Curd (Dadhi): V- PK, Blood+ Astrin- gent/Hot/Pungent unctuous. Again, organic yo- Ghee: PV- K (neutral). Unctuous/Cool gurt is advised. Uses: It promotes taste, semen, and ojas, alle- viates burning, develops a soft body, voice, and Uses: This is a digestive stimulant and gives complexion; and strengthens the metabolism and strength. It heals dysuria, coryza, diarrhea, an- digestion. Ghee improves the voice and complex- orexia, emaciation, and coldness in the body. ion, and has a special property of transporting herbal properties to all the dhátus (tissues). Sweet yogurt reduces Váyu and Pitta. Sour yogurt increases Pitta, Kapha, and blood tox- Oil: ins. Very sour yogurt causes bleeding disorders. Sweet and sour yogurt has mixed effects. Uses: Oils promote strength, health, and a sta- Water: P- Cold ble body. They improve the skin and cleanse the Uses: It is a cardiac tonic, heals poisoning, gid- urogenital tract (especially for females). diness, burning, indigestion, exhaustion, vomiting (cold), intoxication, fainting, and alcoholism. Sesame Oil V- KP+ in excess It gives strength, intelligence, digestive power, Liquid, Paste and Oil Preparation helps the skin, and has antioxidant properties. When taken with the appropriate herbs, it heals The general formula for mixing these three in- all disorders. gredients is, Castor Oil: Sweet, astringent-hot P+ • 1 part paste (herb powder) Castor is a digestive stimulant and a purgative. It • 4 part oil helps with obstructed abdominal diseases, gas, tu- • 16 parts liquid (e.g., milk, decoction, herb mors, stiff lumbar region, colic pain, ulcers, ede- ma, áma, abscesses, clears vagina and semen. juice, water) For decoctions, paste is 1/6 its quantity. Coconut Oil: Sweet-cold-sweet VP- K+ For plant juice, paste is 1/8 its quantity. This oil is best for Pitta doähas, nourishing and softening the skin. It is useful for inflammatory skin conditions, psoriasis, eczema, sunburn, burns, rosacea. [Sample skin oil: coconut oil 100 ml.; almond oil 50 ml.; sandalwood oil 5 ml.] 244

Section 3: Therapies Kerala-Style Abhyañga Chapter 7: Pañcha Karma When a recipe calls for 4 or fewer liquids, the Johari H. Ancient Indian Abhyañga. New Delhi, amount of each is 4 times that of the oil. India: Munshiram Manoharlal Publishers:1988. When there are more than 4 liquids in a recipe, Joshi SV. Áyurveda & Pañcha Karma. Twin then each is in equal proportion to the oil. Lakes, WI: Lotus Press; 1997. Preparation: The herbal paste and liquid are Merck Manual. Rahway, NJ: Merck Research mixed together; then oil is added and the entire Laboratories; 1992. mixture is boiled. As it is cooked, the mixture is constantly stirred to prevent paste from sticking to Murthy KRS (transl.) Aßhóáñga H^idayam. Va- the bottom of the pot. ranasi, India: K^ißhòadas Academy; 1991. Murthy KRS. (transl.) £hár´gadhar Saåhita. Varanasi, India: Chaukhambha Orientalia; 1984. Áyurvedic Beauty Care Ranade S. Natural Healing Through Áyurveda. Suggested Reading Salt Lake City, Utah: Passage Press; 1993. Kußhi A, Tawari M. Diet for Natural Beauty. Sharma RK, Dash B. Charak Saåhita. (editors) New York, NY: Japan Publications; 1991. Varanasi, India: Chowkhamba Sanskrit Series; 1992. Murthy KRS. (transl.) £hár´gadhar Saåhita. Varanasi, India: Chaukhambha Orientalia; 1984 Singh RH. Pañcha Karma Therapy. Varanasi, [Section 3; Ch. 11]. India: Chowkhamba Sanskrit Series; 1992. Sachs M. Áyurvedic Beauty Care. Twin Lakes, WI: Lotus Press; 1994. Pañcha Karma Suggested Reading Bhishagratna KL. (transl.) Sußhrut Saåhita. Varanasi, India: Chowkhamba Sanskrit Series; 1991. Dash B. Abhyañga Therapy in Áyurveda. New Delhi, India: Concept Publishing ;1992. Devaraj TL. The Pañchakarma Treatment of Áyurveda. Bangalore, India: Dhanwantari Orien- tal Publications; 1986. Institute for Wholistic Education. Marma Point Therapy [video]. Twin Lakes, WI: 1989. Govindan SV. Massage for Health and Healing. New Delhi, India: Abhinav Publications; 1996 Gray H. Gray’s Anatomy. Philadelphia, PA: Run- ning Press; 1974. Guyton A. Textbook of Medical Physiology. Philadelphia, PA: Saunders Co.; 1981. 245

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Section 3: Therapeutics Chapter 8: Aromatherapy As bubbles and foam are non-existent without water This world is non-existent without eternal Divinity (Brahman). Vedic saying Chapter 8 Aromatherapy s mentioned earlier, Áyurveda’s main ther- (for headaches), at the root of the nose (for sinus apy is herbal, with a secondary emphasis problems), or at the heart. Oils are more practical on good or nutrition. These therapies to use while in the company of others who may work predominantly on the gross or outer physi- not like to breathe any kind of smoke (e.g., at the cal level. Aroma therapy, gem therapy, color, office). and mantra (or sound) therapies work on a more subtle level, healing through the mind, the senses, and the absorption of subtle impressions. Áyurvedic Marma Points Aromas These are specific sites on the body that balance the doßhas and their associated health situations Pure fragrances are used for healing. Aromas when oils are applied to them. Marmas were dis- are commonly used in the forms of incense flower cussed in detail in the last chapter. To summarize, essences, and essential oils. Other methods of aro- the main marma points for each doßha are given matherapy include pure scented candles, soaps, in the table below. and sachets. Aromas are most effective when pure (i.e., not diluted with chemical substances). They Doäha Main Marma are used externally, and unless mixed with a dilut- Váyu third eye (between ing or base oil, some oils burn the skin. If taken in- ternally, the mucus membranes would be harmed. Pitta eyebrows) They should not be placed too close to the eyes or heart chakra (chest any bodily orifice. A suggested base oil for each Kapha doßha is provided in the table below. center) between the navel and pubic bone Doäha Base Oil Steam/Sweat Therapy Váyu sesame Pitta coconut or sunflower Aromatic oils are used in these therapies as Kapha canola or mustard well, being directed at specific sites (e.g., arthritis in the hands). A generally accepted ratio of essential oil to base oil is the following: Aromas balance the three humors and práòa, ojas, and tejas. Below is a list of commonly used 25 ml. (12-13) drops: 1 fluid ounce base oil essential oils: It is especially useful to place drops of oil on various body sites: the crown, third eye, temples 247

The Áyurveda Encyclopedia Primary Oils petite, enhances joy and creativity Aromatic oils have the same properties as the Iris: P- VK+ herb and plant. Uses: Cleanses the blood, lymphatic, liver, heals Basil: (Tulsí) VK- P + infections, helps remove jealousy, envy, anger, and Uses: Cleanses mind, phlegm, colon, hate purifies air, reduces fever and viruses, re- Jasmine: (Mallika) P- K+ (V+ in excess) moves Apána Váyu (downward air), increases devotion and intuition Uses: Heals breast and uterine infections, also Camphor: (Karpúr) VK- P+ heals cancer (especially lymph), strengthens a woman’s reproductive system and makes her more Uses: Opens the mind, senses, lungs, increases attractive; removes depression (P+ men) perception and meditation, alleviates headaches Lavender: (Dharu - H) VPK= and arthritis, can be used for púja (devotional rit- ual), calms hysteria, neuralgia, and other nervous Uses: Calms emotions and nerves (good for hy- ailments; insect repellent. External—sprains, peractive children), PMS inflammations, rheumatism. Precaution—large doses are toxic Cedar: (Devadaru/Juniper-Hapußha) VK- P+ Lily: (Kumuda) VP- (K+ in excess) Uses: Diabetes, arthritis, edema, air cleanser Uses: Calms heart, nerves, and emotions (irri- tability, anxiety, insomnia), dry cough, tonic for stomach and lungs, increases faith, devotion, and virtue Eucalyptus: VK- P+ Lotus: (Padma, £hatapatra) VPK= Uses: Opens the mind, senses, lungs, removes Uses: Calms mind and heart, effects deep sleep, phlegm and alleviates depression, cleanses nega- increases love, faith, devotion, compassion, builds tive psychic thoughts ojas (i.e., strengthens the reproductive system and Frankincense: (Kapitthaparni) VK- P+ nerves), is antiallergenic, calms nerves, relieves spasms. It is the symbol of Self-Realization Uses: Heart, head, blood, and nerve cleanser; pain reliever, strengthens joints, calms mind, in- Mint: (Peppermint: Paparminta- H; creases faith, virtue, detachment, and devotion, Spearmint: Pahadi pudina - H) VPK= removes negative psychic thoughts Uses: Clears mind, head, and sinuses Gardenia: P- (VK+ in excess) Musk: (Kasturi) VK- P+ Uses: Cleanses the blood, kidneys, heart, fe- Uses: Revives those who are comatose or near vers, and infections (including uterine) collapse, strengthens heart and reproductive sys- Ginger: (Sunta) VK- P+ tem, awakens senses, is the most rajasic oil Uses: Colds, flus, headache, lung congestion, joint and muscle pain, improves pulse and ap- 248

Section 3: Therapeutics Chapter 8: Aromatherapy Myrrh: (Bola) VK- P+ Base: Rubbing alcohol, beeswax (mahánáráyan Uses: Blood cleanser, relieves infections, de- oil is mixed with sesame oil) creases tumors, strengthens bones, heart, uterus, Uses: Headaches, neuralgia, arthritis and nerves; reduces excess fat, helps tissue heal- ing Patchouli: (Pacholi - H) VK- P+ Antibacterial Actions: Stimulant, diaphoretic, expectorant, Oils: Sandalwood, myrrh, jasmine, gardenia, diuretic, carminative iris Uses: Cleanses digestive system, stimulates Uses: Cools blood, fevers, infections; builds the senses, gives joy (removes depression), is espe- immune system, removes thirst and delirium cially good for Kapha. Externally—insecticide (moths, ants, gnats, flies, mosquitoes) Congestion Oils: Eucalyptus, sage, basil, mint Rose: (Rudhrapußhpa, Japa) (flower of the Base: Alcohol heart) P- VK+ Uses: Near nose, or inhaling as steam Uses: Eye tonic (as rose water), increases love, compassion, devotion, acts as female reproduc- Digestive Aids tive tonic, urogenital tract, fevers, cough Oils: Cardamom, cloves, fennel, ginger Uses: Promotes agni/digestion Rosemary: PK- V+ Digestive Stimulants Uses: Blood, heart, circulatory system, tonic, Oils: Cardamom, cloves, fennel, ginger Uses: Promotes agni/digestion helps headaches and emotional tension, promotes menstruation Sandalwood: (Chandan) (best aroma for the Gynecological Disorders mind) VP- K+ in excess Sattwic Oils: Rose, rosemary Uses: Regulates menstruation (apply to problem Uses: Heart and lung tonic, cleanses kidneys, site, or soak in an aroma-bath) reduces fever, irritability, and anxiety; promotes meditation Immune Functions Oils: Myrrh, frankincense, rose, lotus Áyurvedic Aromatherapy Uses: Strengthens immune system, build ojas, (external infections) As mentioned above, essential oils must be mixed in base oils before application to the skin. Aches & Pains Infections Oils: Myrrh, cinnamon, mahánáráyan Oils: Eucalyptus, cedar Uses: Parasites, repel insects/insect bites, cleanses the skin, air, and aura 249

The Áyurveda Encyclopedia Rejuvenatives (Rasáyanás) sandalwood, lavender Athletes Foot: Lavender—2 drops massaged Oils & Uses: frankincense—blood and brain into feet; tea tree oil also works but has less pleas- guggul—brain and bones ant odor. For verruca (wart-like), lavender, euca- myrrh—blood, heart, uterus lyptus, rosemary, or camphor is applied several rose—heart and uterus times daily lily—heart and brain sandalwood—nerves and brain Burns: Lavender lotus—heart and reproductive system Depression: Ylang-ylang, clary sage, jasmine gardenia and sandalwood—kidneys Earache: Lavender, 1 drop placed on a cotton basil—nerves and lungs ball and applied to the outer ear gardenia and iris—liver Fainting: Peppermint, rosemary, wafted under patient’s nose Soothing Feet: Baths: Use 5 drops peppermint oil to one Oils: Sandalwood, rose, lotus, lily, lavender, lukewarm bowl of water Gums: Sesame oil frankincense Headache: Lavender on muscles at back of neck, Uses: Calming, prevent negative dreams, worry on temples, forehead etc., sick headaches—use of peppermint oil, sniffed frequently, may help; also and agitation, insomnia sandalwood, calamus, guggul, lily, frankincense; sometimes just taking a nap or going to sleep ear- Aroma Therapy & The Three Doßhas ly helps—a drop of oil may be put on the pillow Hemorrhoids: Cypress oil: 5 drops in a bowl of Aromas can be derived from essential oils, in- warm water or bath, mix well as ‘sitz’ cense, soaps, or sachets. Some examples follow. Hypertension: Lavender, myrrh, frankincense, saffron, rose, sandalwood, lotus, lily Doßha Oils Mouth Ulcers: Myrrh, drop of oil Váyu: Mix musk, frankincense, basil, camphor, Nausea: Lavender, rose, geranium: a few drops in a bowl of hot water or cinnamon with sandalwood or rose Post Partum: Perineum Healing: (Especially if Pitta: Sandalwood, rose, lotus, iris, gardenia, episiotomy was torn): Sitz bath: 2 drops cypress to 3 drops lavender in large bowl of warm water lily, lavender, honeysuckle or shallow bath water. Cypress, with its constrict- Kapha: Cinnamon, musk, sage, cedar, frankin- ing properties, is an astringent that closes the raw blood vessels. Lavender heals and gently encour- cense, myrrh ages new skin growth, while protecting raw ar- eas. Aromatherapy & Specific Uses Sore Nipples: Diluted rose oil, but wash off completely before each feeding so no harm will (All oils are diluted as recommended in the pre- come to the baby during breast-feeding; 1 drop vious section) rose oil to 3/4 fluid ounce sweet almond oil (20 ml.). Acne: Camphor, eucalyptus, lavender; applied Post-Natal Depression: It is believed to be a hor- at night (12 drops cypress to 12 drops lemon in 2 monal adjustment; jasmine bath; jasmine—drop fl oz. (50 ml.) coconut oil or bráhmí oil) on the pillow edge; Ylang-ylang or clary sage are secondary substitutes. Air Purification: Camphor, frankincense, basil, Lactation: Two drops fennel oil in honey water every 2 hours increases milk flow. (Herbs are also 250

Section 3: Therapeutics Chapter 8: Aromatherapy ingested in this case, including ¤hatávarí, balá, Pregnancy: and fennel.) Stretch Marks: Twice daily breast and belly Mastitis: (Breast inflammation) compress 1 massage; 20 drops lavender to 2 fl. oz. wheat drop geranium, 1 drop lavender, 2 drops rose in germ oil 11/2 pints (850 ml.) cold water. Labor Pain: Hand-hot compress massage to Fatigue: Morning: Rosemary baths; naps, oil lower abdomen as needed; 14 drops clary sage; massage with rejuvenatives mentioned above. 5 drops rose; 6 drops ylang ylang in 2 fl oz. sun- flower oil Sore throat/Laryngitis: Two to three drops in honey water every few hours Heartburn: Sandalwood applied to belly or in- gesting one drop with a spoon of sunflower oil Sunburn: Lavender or peppermint oil bath, or mist Constipation: Twenty drops marjoram; 5 drops rose; 2 fl oz. sesame oil Toothache: Clove, peppermint, prickly ash Weight loss: Juniper oil in bath once a week, if depression is the cause of overeating, see above Conversions: 1 ml. = 20 drops/5 ml. = 1 teaspoon Aromas and Chakras Refer to Chapter 7 for doßha-specific aromas and for chakra locations Chakra Oil 7 - crown Sandalwood, frankincense, myrrh 6 - third eye Sandalwood, basil, lavender, jasmine, eucalyp- 5 - throat tus 4 - heart Sandalwood, tea tree 3 - solar plexus Rose, lavender, sandalwood 2 - groin Sandalwood, lavender, fennel 1 - base Cedar, sage, ylang ylang, patchouli Ginger, vetiver Suggested Reading on Aromatherapy Nadkarni AK. Indian Materia Medica. Bombay, Davis P. Aromatherapy A-Z. Essex, England: India: Popular Prakashan; 1993. C.W. Daniel Ltd.; 1988. Frawley D. Áyurveda Certification Course. Tisserand M. Aromatherapy for Women. Roch- Santa Fe, NM: American Institute of Vedic Stud- ester, VT: Healing Arts Press; 1988. ies; 1995. Tisserand R. Aromatherapy to Heal and Tend the Body. Santa Fe, NM: Lotus Press; 1988. Miller L, Miller B. Áyurveda and Aromathera- py. Twin Lakes, WI: Lotus Press; 1995. 251

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Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha Chapter 9 Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha Chapter Overview Part 1 Haóha Yoga (gentle stretching exercies).................................................p. 257 Part 2 Práòáyáma, Náda and Kumbhaka.........................................................p. 278 Part 3 Bandhas & Mudrás (energy locks & body/hand positions)...................p. 289 Part 4 Yoga for Pregnancy................................................................................p. 296 Part 5 Post-Partum Yoga...................................................................................p. 300 Part 6 Yoga for Children...................................................................................p. 303 Part 7 Yoga for the Office.................................................................................p. 303 Part 8 Yoga for the Elderly and Physically Challenged...................................p. 307 Part 9 Yoga for Digestive Disorders.................................................................p. 308 Part 10 Medical Definitions................................................................................p. 309 Suggested Reading.................................................................................p. 310 253

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Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha A plate, cup, and bowl are all made from the same clay. Like that, all of creation is made from the same eternal Brahman Upaniähadic wisdom Chapter 9 Hatha Yoga, Práòáyama, Náda, Mudrá, Bandha rom the ancient Vedic literature, four texts practices like mantra sádhaná (meditation). This on yoga ásanas (postures) are the most re- is especially true for haóha yoga. spected: Haóha Yoga Pradípiká, Gorakäha Saåhitá, Gherand Saåhitá, and Hataratnavali. Second, when practicing non-forceful medita- These scriptures were written between the 6th tion, ásanas may occur automatically, cleansing century, when haóha yoga and práòáyáma began and integrating the mind, body, and spirit. Finally, to emerge in India, and the 15th century A.D. This Áyurvedic practitioners may recommend these chapter correlates the information in these books postures for healing specific diseases. with Áyurvedic physical and spiritual benefits. Many approaches to yoga ásanas exist. Three Haóha yoga has healed diseases—some thought well known methods are haóha, kuòæaliní, and to be incurable—from ancient eras in India through aähóáñga. This chapter discusses and integrates modern times. Its healing methods are explained these three yoga methods. in its definition. Spiritually, yoga means the union Interestingly, haóha yoga was also found in pre- of the red spirit force at the base of the spine with Colombian culture—not just confined to India. In the white spirit force at the crown of the head; the St. Augustine, Columbia, ancient stone statues of union of the sun-spirit at the navel with the moon- people in yoga postures still exist today. spirit at the head; and the union of the small self with the Divine eternal Self. General Information The underlying ideas to practicing yoga are Physically, yoga means the union of práò (in- ward moving air) with apán (downward/outward the following: moving air); the union in which all the energy Be gentle, do not force any posture currents in the body flow up the suähumòá or Forcing is against nature. main inner tube of the spine. On either side of the suähumòá are two secondary tubes. ‘Ha’ is the Feel complete at whatever stage of the position solar or right tube (pi´galá)—Pitta predominant. one can attain. ‘Óha’ is the lunar or left channel or náæí, called iæá—Váyu/Kapha predominant. Thus, haóha Completeness or union is the goal, yoga means the union of all physical energy cur- not physical perfection of any posture rents into these two channels, which subsequently Yoga ásanas have three purposes. First they can flow into the suähumòá. be used as a means to prepare the student (along with práòáyáma breathing) for advanced spiritual Each school of yoga emphasizes different things. Patañjali suggests that ethics (yama and niyama) is the way to cleanse the mind, body, and spirit; he emphasizes a more psychological ap- proach to healing and Self-Realization. The book Haóha Yoga Pradípiká suggests the body’s organs and systems are to be cleansed first through ása- nas and práòáyám. Áyurvedic practitioners allow 255

The Áyurveda Encyclopedia each client to choose that healing path for which Part 1 he or she is best suited. Postures (Ásanas) Yoga ásanas and práòáyám have, along with Eighty-four million seated ásanas exist, as de- meditation, become popular in the 1960’s in the scribed by Lord Çhiva. Of them 84 are best, and of west. However, along with their introduction they have also become westernized. Postures began to these, 32 are useful for mankind. be taught as ends in themselves, merely to heal an Gherand Saåhitá: Ch. 2; verse 1 illness, to reduce stress, or to look better; the idea Haóha Yoga Pradípiká: Ch. 1; verse 33 that these postures are a foundation for Self-Re- alization was generally ignored. The Haóha Yoga Of these 32, four were chosen as the best; Pradípiká spends the first chapter reminding the siddhásana (perfect), padmásana (lotus), student that Haóha Yoga is specifically used as the simhásana (lion), bhadrádsana (gracious pose). first step in Self-Realization; this goal must not be forgotten. Haóha Yoga Pradípiká: Ch. 1; verse 34 Precautions For Beginners [The Çhiva Saåhitá lists siddhásana, padmásana, paschimottanásana (back stretch), and swastikása- 1. A soft, comfortable mat, blanket, or rug is na (auspicious) poses. Gorakäha Satarka says only used when practicing ásanas. two poses are best; siddhásana and padmásana.] 2. Persons whose backs, spines, or necks are Siddhásana is the most important bad or stiff should practice very gently. of the ásanas. It should always 3. Pregnant woman are advised to cease all be practiced as it purifies strenuous and inverted poses, and not to lie on the 72,000 náæís. their bellies. Haóha Yoga Pradípiká: Ch. 1; verse 38-9 4. Inverted postures (e.g., shoulder stands, head stands) are life threatening to persons with heart When perfection is attainable problems, and should not be practiced by any- through siddhásana, what is one with pressure problems (e.g., ear, nose, head, heart). the use of practicing many other ásanas? 5. The yoga room is to be pleas- Haóha Yoga Pradípiká: Ch. 1; verse 41 ant, clean, ventilated, and free of drafts. This last question relates to ásanas as a prepara- 6. It is always best to learn positions from a quali- tion for deeper meditative practice. From the point fied yoga teacher. of view of Áyurvedic health, the various postures help heal specific health concerns. To that end this 7. Yoga is first learned in the spring or fall; start- chapter describes some of the most effective ása- ing a course of yoga during winter or summer nas for healing various diseases. may cause health imbalances. 8. The practice of moderation and healthfulness in diet prevents health imbalances. Foods that are difficult to digest, stale, very hot, or cold are not recommended. 9. Yoga is not to be practiced on a completely empty stomach, nor on a full stomach. Beginners are advised to take a little boiled milk and ghee before practicing práòáyáma. 256

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha 1. Siddhásana (Perfection Pose) vent the energy from flowing out of the body via the fingers. Alternatively, one practices the ‘Chin Mudrá’. (Place the tips of the index finger at the root of the thumbs, and place the palms on the knees.) 1A. Siddha Yoni Ásana SIDDHÁSANA (MALE—PALMS UP) This is the most important of the postures. Men practice this posture while women follow its coun- terpart, Siddha Yoni Ásana (see below). Method: SIDDHA YONI ÁSANA A) Sit comfortably This method is practiced by women; the pose is B) Place the left heel at the perineum (or anal ap- almost identical to siddhásana. erture). C) Place the right heel directly over the left heel, Method: pressing against the root of the generative organ. A) The heels press against the lower and upper (Traditionally the upper heel would press at the root of the generative organ, at the pubis root). areas of the reproductive organ. B) The toes of D) Push the toes and the edge of the right both feet are inserted between the thighs and calf foot between the left thigh and calf muscles. muscles. C-H) See siddhásana. E) Sit comfortably, steady, with spine erect. F) Lower the chin towards the collarbone, relax- Spiritual Benefits of Both Poses: ing the head (today some practice with the head 1. Stimulates the ájñá chakra (develops pure upright and eyes closed). G) Gaze into the ájñá chakra (third eye). [When consciousness). the eyes become tired, close them and gaze at the 2. Controls nervous and práòic energies from space in front of the eyes.] H) Place the hands in the ‘Jñyán mudrá’. (The the múládhára and swádiähóán chakras. tips of the thumb and index fingers touch, form- 3. Balances one’s energy level by equalizing ing a circle with the fingers. The three remaining fingers remain outstretched or uncurled—palms mental and práòic forces. face upward.) This hand position is said to pre- 4. Pressing the heels at the perineum prevents the kuòæaliní çhakti (life-force) from escaping out of the múládhára chakra. 257

The Áyurveda Encyclopedia 5. Pressing the heels at the perineum stimulates buttocks between the heels, with the right big toe the múládhára where the three major náæís (iæá, overlapping the left one. pi´gala, suähumòá) originate. Muktásana (liberation)—place the left heel un- 6. These postures purify the suähumòá. der the anus and the right heel on top of the left. 7. Electrical impulses flow up to the brain, puri- fying náæís, and removing all internal blocks. Guptásana (secret)—place the feet between 8. The three bandhas (contractions) automati- the thigh and calf muscles so that the heels press cally occur (Múla Bandha—contraction of the against the anus. perineum; Uææíyána Bandha—contraction of the lower abdomen; Jálandhara Bandha—contrac- 2. Padmásana (Lotus Pose) tion of the neck [chin lock]). These bandhas accu- mulate greater práòic energy supply in the body. They are discussed in detail later in this chapter. 9. The poses lead to Self-Realization. Organs Helped: Stomach, gall bladder, liver, spleen, kidneys (i.e., blood purifying organs). Physical/Mental Benefits: Heals nervous depres- sion, balances blood pressure, cardiac function, and, in men, male hormones (testosterone). These postures maintain inner body temperature and redirect práòic energy upwards, activating the suähumòá by balancing the iæá and pi´galá. PADMÁSANA (LOTUS POSE) Bandha Benefits: This is a more difficult posture. Fortunately it is Múla: Removes senility, creates equilibrium of not considered as important as Siddhásana. práò and apán (life fluid and lower fluid). Uææíyána: Purifies the breath and its channels. Method: (This can be practiced alone by fully emptying A) Place the right foot on the left thigh and the the stomach and contracting the navel towards the left foot on the right thigh (soles facing up). B) If spine.) possible, cross hands behind the back and firmly Jálandhara: The flow of nectar from the sahas- hold the toes. rára (top or crown chakra) is consumed by the C) Press the chin against the chest and keep the sun (fire) at the navel chakra. Jálandhara checks back straight. the flow so the fire cannot consume the nectar. D) If toes cannot be held from behind the back, This results in mesmerized sádhaná. place hands in jñyán, chin, bhairava, or yoni mu- drá. Bhairavi (females)—place fingers of left Doähas: All; especially P- (reducing) hand on the top of fingers of the right hand, with Alternatives: With slight variation of the both palms facing up, and hands placed in the lap. Bhairava (males)—finger placement is the exact feet and legs, Siddhásana is also called opposite of bhairavi. Yoni mudrá—the last three Vajrásana, Muktásana, and Guptásana. fingers are interlaced, while the index and thumb They are presented here for consideration. Vajrásana (thunderbolt)—kneel and place the 258

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha fingers join at the tips. Thumbs point upward, strual disorders. while the index fingers point forward (forming a Organs Helped: This pose stimulates acupuncture triangular space between the index and thumb fin- meridians of the stomach, gall bladder, spleen, gers). See photo below kidneys, and liver; changes the metabolic struc- E) Eyes focus on the tip of the nose (nasakagra ture and brain patterns, creating balance in the driähti). Alternatively, one can lean forward, entire system. eventually resting the forehead on the ground. F) The tongue is pressed against the root of the Precautions: Do not practice with sciatica or upper teeth. sacral infection. G) Slowly raise práòa upward. Doähas: All The yogi who, seated in padmásana, inhales through the entrance of the náæís and fills them with práòa, gains liberation; there is no doubt. Haóha Yoga Pradípiká 3. Simhásana (Lion’s Pose) JÑYAN MUDRÁ SIMHÁSANA YONI MUDRÁ Method: (Feet and ankles must be very flexible to perform this pose) Benefits: Padmásana is the destroyer of all dis- A) Sit on crossed ankles eases, balancing práòa and mental forces. It also B) Press the left heel on the right side of the tones sacral and coccygeal nerves through in- perineum—males; right side of the reproductive creased blood flow. Blood flows to the abdominal organ—females. region, helping with mental, emotional, and ner- C) Press the right heel on the opposite side of the vous disorders. Leaning forward helps constipa- perineum or organ. tion, depression, wrinkles, headaches, and men- 259

The Áyurveda Encyclopedia D) Place palms on knees and spread fingers C) Seat the buttocks between the heels. apart. D) Hands can rest on the knees or on the ground E) Lean the head forward with chin almost touch- between the heels; palms facing down and fingers ing the collar bone. pointing in towards the body. Put pressure on the F) Focus the eyes on the tip of the nose. balls of the palms. G) Open the mouth (i.e., as if yawning), extend- E) Raise the chin two or three inches and gaze ing the tongue as far out as possible . at the third eye (ájñá chakra)—this is known as The position of the feet induces a natural prac- Çháåbhaví Mudrá. tice of múla bandha due to the pressure on the F) Extend the tongue out as far as comfortable. perineum or generative organ. The bent head G) Inhale deeply through the nose. Exhale, mak- stimulates the neck lock (jálandhara). Uææíyána ing a roaring sound like a lion (“aaahhhh”). bandha is induced from bending forward. This H) Move the tongue from side to side to stimulate pose is best performed outside, facing the sunrise. the throat further. Benefits: This pose is beneficial for singers and speakers; sore throats, Kapha sinus headaches. 4. Swastikásana (Auspicious Pose) Organs Helped: Ears, nose, throat, and mouth dis- orders. Doähas: All; especially Kapha Variation: Seated Simhásana SEATED SIMHÃSANA SWASTIKÁSANA (PERFECT POSE) Method: Method: A) Separate knees and lean on them. A) Sit cross-legged and bring feet up between the B) Place the right foot under the right buttock thigh and calf muscles. (Beginners—place pil- and the left foot under the left buttock. lows under the feet to keep the feet propped to stay inside the thigh and calf muscles.) B) Place hands in jñyán or chin mudrá. C) Sit up straight and comfortable. Benefits: Náæís (actual acupuncture meridians) inside the back of the legs are stimulated. The sciatic nerve is gently massaged; lumbar region 260

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha and abdominal muscles are toned, and the inner Benefits: Increases digestive power, physical las- body temperature is balanced. In Vedic culture the situde vanishes; the breath is soon controlled and swastika is the symbol of fertility, creativity, and miseries are dispelled, diabetes. Práòa enters the auspiciousness; therefore, practicing this posture suähumòá (the western or inner path). develops these attributes. It dispels miseries and Precautions: Practice other postures first to loosen stabilizes the mind and body. Breath is quickly the back’s muscles and nerves; and the hamstrings controlled by this posture. and spine. Doähas: All; especially Váyu and Pitta 5. Paschimottanásana (Ugrásana) Doähas: All; also for Kapha sinus headaches. (Back-stretching Pose) Alternative 1: Mahá Mudrá (Great Sealing Pose) (PASCHIMOTTANÁSANA (BACK-STRETCHING POSE) Method: MAHÃ MUDRÃ (GREAT SEALING POSE) A) Stretch both legs straight out in front of the body. Method: B) Inhale and raise hands over head, keeping the A) The left heel is pressed against the anus; the back straight. sole is pressed against the right inner thigh (or C) Exhale and bend forward from the hips, stretch- vice versa). ing the hands out towards the toes (if toes can be B) Inhale, raising the hands over the head. The comfortably touched or held, do so. Otherwise, spine is erect. feel a sense of completeness regardless of how far C) Exhale and lean forward, hands grasping the you can stretch—e.g., holding knees, calf muscles, knees, calves, or feet of the outstretched leg. Be- etc.). The spinal cord should feel stretched. The ginners may use a towel or belt for help. back should be straight—not curved or hunched. D) The forehead should be close to the out- One may use a towel or rope around the toes to stretched knee; touching it if possible. begin to sit properly. E) Inhale, raising the hands over the head and sit- D) Place the forehead on the knees if comfortably ting up straight. reached. Keep the knees on the floor. F) Exhale, lowering the hands to the knees. E) Breathe normally, concentrating on the navel or on a mantra. F) Inhale and gently raise the arms up over the head while sitting upright. G) Exhale and bring the hands to the knees. 261

The Áyurveda Encyclopedia Benefits: Bindú (semen or ovum) is kept from Alternative 3: Mahá Bheda moving downward; physical lassitude is removed, physical ailments are healed; digestion is in- Method: creased. The body becomes charming, symptoms A) While in the Mahá- of aging are dispelled, senses become controlled. bandha pose, hold Wasting diseases, skin diseases, hemorrhoids, in- the breath and prac- digestion, tumors, and abscesses are healed. tice uææíyána bandha (contraction of ab- Alternative 2: dominal muscles). Mahá Bandha (Great Lock Pose) B) The hands gently strike into the lower armpit area. Benefits: MAHÁ BHEDA The life breath enters the suähumòá, leaving the iæá and pi´galá náæís. The three knots are pen- etrated and kuòdaliní çhakti proceeds to the sa- hasrára (crown chakra) uninterrupted. Breath is controlled and old age weaknesses are removed. MAHÃ BANDHA (GREAT LOCK POSE) 6. Vírásana (Hero’s Pose) Method: Method: A) One leg is extended (as in Mahá mudrá); the A) Sit on the left heel. Bend the right knee, plac- other leg is placed on the extended thigh. B) The stomach is filled with air, while in Jáland- ing the right foot by the left knee. hara pose, and the breath is held. B) Place the right elbow on the right knee and C) Air is slowly exhaled when air can no longer be comfortably retained. the palm against the right cheek. C) Place the left palm on the left knee. D) Close eyes and concentrate on the breath. Benefits: The life breath enters the suähumòá. Benefits: This posture develops the heroic power The body becomes robust. Bones and ribs are of Hanuman (monkey god; Mahavír). It increases strengthened. will power and strengthens the body. The pose is Doähas: VP-; Best for Váyu also excellent for immune disorders like AIDS, MS, Epstein Barr, etc. Organs Helped: The pose stabilizes the ener- gy flow to the reproductive organs and controls sexual energy; it also stimulates the reproductive organs and their associated brain centers (this is achieved by activating the náæís found in the legs and connected to the reproductive glands) 262

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha VÍRÁSANA (HERO’S POSE) BHUJA¯GÁSANA (SERPENT POSE) Doähas: VP- B) Inhale, gently raising the head and upper torso up (lifting with the back muscles, not the 7. Visásana (Alternative to Vírásana) hands). The lower torso and legs remain on the ground (navel to toes). The head is upright and the Method: back is curved. A) Sit on the left C) Exhale, gently lowering the body to the heel, while the floor. right foot rests on top of the Benefits: Kuòæaliní is raised, digestion is increased, left thigh. Knees diseases are healed. Asthma, gastrointestinal dis- are spread wide orders, hypertension, menstrual disorders, and in- apart. Option- somnia are relieved. al—place the big toe under the Doähas: VPK= buttock. 9. £halabhásana (Locust Pose) B) Optional— keep hands in VISÁSANA the jñyán or chin mudrá. Benefits: This post heals rheumatism, hemor- rhoids, and other diseases of the anus. 8.  Bhuja´gásana (Serpent Pose) ÇHALABHÁSANA (LOCUST POSE) Method: Method: A) Lie on the stomach with hands parallel to the A) Both arms are placed on the ground (palms fac- ing up) while the head is placed on them. (Some shoulders and palms placed on the floor. practitioners place the hands beside the shoulders under the chest (palms down). B) Inhale, raising legs off the ground. Contract the buttocks muscles and stretch the thigh mus- 263

The Áyurveda Encyclopedia cles. The back and stomach muscles are doing the being discharged; the power to retain this fluid lifting, not the hands and head. is developed, enhancing long life. The Gherand C) Breathe naturally; if the body begins to trem- Saåhitá says this pose is one of the best because ble, the posture is being held too long. it develops liberation. D) Exhale, gently lowering the legs to the ground. Organs Helped: Urinary tract, reproductive or- gans. Benefits: This pose improves digestion and heals Doähas: All physical weaknesses. The sun-fire at the navel that draws the nectar flow from the crown is blocked. 11. Dhanurásana (Bow Pose) This removes the effects of old age; thus retaining a youthful appearance. The posture is good for This is similar to Vajrolí , but the hands are malabsorption, the gastrointestinal system, and kept off the ground. sore throats. Method: Doähas: VK- Beginner: Half Bow 10. Vajrolí Mudrá (Thunderbolt Pose) VAJROLÍ MUDRÁ (THUNDERBOLT POSE) DHANURÁSANA (BEGINNER’S HALF BOW) Method: A) Lie on the stomach, forehead resting on the A) Begin in Çhalabhásana, then place the palms ground and arms straight overhead. on the ground beside the shoulders or under the B) Inhale, raising the arms and legs straight up, us- thighs. ing the lower back and buttocks muscles. Breathe B) Lift the head and upper torso into the air by normally. pressing the hands to the ground. Feel a gentle C) Exhale, slowly lowering limbs to the ground. pressure in the small of the back, urinary tract, Note that a slow release tones muscle groups that and reproductive organs. would not normally be toned if one were just to B) Lift the head and upper torso into the air by drop the limbs. pressing the hands to the ground. Feel a gentle pressure in the small of the back, urinary tract, Intermediate: Bow and reproductive organs. C) The legs are also lifted as in Çhalabhásana. A) Lie flat on the stomach, forehead on the ground, and arms by your sides. B) Inhale, bending knees; then grasp both ankles. C) Separate the knees and exhale. Benefits: Semen/ovum (bindú) is prevented from 264

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha DHANURÁSANA (INTERMEDIATE BOW) disturbance in the flow of the náæís, and causes di- gestive troubles. Three minutes of practicing the D) If the body begins rocking, it is all right. bow pose (along with two other poses discussed E) Exhale, slowly while lowering the body and on page 308) realigns the navel within three days. limbs to the ground. Signs of proper digestion will be noticed imme- diately thereafter. [See page 308: how to test for Advanced: Bow navel displacement]. Organs Helped: This pose stimulates the solar plexus, digestive, elimination, and reproductive organs; massages the heart, liver, and pancreas; stimulates the kidneys and tones the alimentary canal. It regulates the endocrine glands (especial- ly the thyroid and adrenals). Doähas: All 12. Matsyendrásana (Spinal Twist Pose) DHANURÁSANA (ADVANCED BOW) D) Inhale, slightly raising the knees, head, and MATSYENDRÁSANA (SPINAL TWIST POSE) chest simultaneously, while pulling the feet away and up from the hands (the whole body should Method: Beginner be moving together at one time). Breathe natural- A) Fully extend the right foot. Cross the left foot ly. Concentrate on the back of the neck (viähud- over the right knee, placing it on the ground next dha chakra), on the abdominal area (manipúra to the knee. chakra), or on the midpoint where the back is B) The right arm rests against the outer left leg. bent. The hand is placed on the right knee or on the floor by the left side of the body. Benefits: This pose alleviates diabetes and chest C) The left arm is wrapped around the back, or ailments; it produces cortisone in the adrenal the palm is placed on the floor behind the left but- glands (for inflammatory, allergic, or excess tis- tock. sue or tumor growth); adjusts the vertebrae, and D) Inhale, gently and slowly rotating the spine straightens hunched back and drooping shoulders. and head as far to the left as comfortable. The po- The posture regulates the menstrual cycle and sition is held with the hands or with the stomach corrects infertility (if not due to deformed repro- ductive organs—i.e., if not hormonally caused); helps Kapha—asthma, Pitta—hemorrhoids, coli- tis, hypertension (half bow), rheumatism; Váyu— arthritis. This is one of the best postures for all digestive disorders. All the náæís run through the navel. The navel becomes uncentered if a person lifts heavy items with only one arm. This creates a 265

The Áyurveda Encyclopedia and back muscles. Breathe naturally. Benefits: This poses strengthens the ankles, mak- E) Exhale, gently and slowly releasing the pose, ing them more elastic; it helps to release gas, to and return to the starting position. tone, and to help people who stand on their feet F) Repeat in the reverse position. all day. Precautions: It is very important not to strain the Both poses improve spine agility, strengthen the spine or neck in this pose; especially for those shoulders, reduce abdominal fat, massage abdom- with bad backs or necks. Remember, once hurt inal organs, expand the chest; help diabetes, and from a yoga pose, healing takes a very long time. improve digestion. Organs Helped: Liver, spleen, pancreas sluggish- ness. Alternate: Páähásana (Chord Pose) Doähas: All Intermediate: Ardha Matsyendrásana PÁÄHÁSANA (CHORD POSE) ARDHA MATSYENDRÁSANA Method: Beginner Method: A) Squat on the floor (keeping the soles and heels A) Bend the right foot by the side of the left but- flatly on the ground). Knees and feet are close to- tock (i.e., left leg is crossed over the right knee). gether. Achieve a balanced squat. The right foot is in front of the left knee; the left B) Twist the trunk until the right arm reaches knee is raised near the chest. around the outside of the left knee. The right B) With the right hand grab the toes of the left shoulder touches the left outer knee or thigh. foot, ankle, knee, or floor. Place the left hand C) With hands or fingers on the floor, exhale; gen- around the back; or place the palm on the floor by tly continue the twist as far as the arms will reach. the left side. Hold this position while breathing naturally. C) Inhale; gently and slowly rotate the spine and D) Release the posture, exhaling and slowly un- head to the left as far as is comfortable. The hands twisting to the starting position. E) Repeat the can hold the position, or the position can be held pose, twisting in the opposite direction. 266

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha with the stomach and back muscles. Breathe natu- rally. D) Exhale, gently and slowly untwisting the torso to its original position. E) Repeat the pose in the reverse direction. Benefits: This pose channels práòa (kuòæaliní), GOMUKHÁSANA (COW’S FACE POSE) awakening the chakras and the suähumòá náæí. The posture also stimulates the navel or manipúra Method: chakra. This maintains the body, harmonizes un- A) While seated, bend the legs so that the right deractive or overactive functions, and removes heel touches the left buttock and the left heel sluggishness and diseases arising from this condi- touches the right buttock (the left leg is crossed tion. The pose strengthens the digestive fire (agni) over the right leg and the left knee is over the right and improves nutrient absorption. It prevents the knee). crown-moon nectar (neurohormones of the pitu- B) Bring the left arm up behind the head and itary and pineal glands that activate the endocrine back. The right arm wraps around the side and glands) from being burnt up by the navel-sun back. The left elbow points straight up (towards heat. Thus, diseases of old age and death are pre- the sky), and the right elbow points towards the vented or slowed. This nectar is associated with ground. Clasp the hands behind the back. the bindú (semen/ovum). The navel or manipúra C) Breathe naturally and hold the posture. The chakra is powered by Samána Váyu. This is re- eyes can be open or closed, or practicing ¤haåb- sponsible for nutrient and práòa absorption from haví mudrá (staring at the third eye). food and air. This absorbs Práòa Váyu as well. D) Release and repeat, reversing the leg and arm Through this pose Apána Váyu and Práòa Váyu positions. are made to meet at the manipúra chakra. They are combined, energized, and then moved into Method: Beginner the suähumòá náæí. The lower (animal) energies A) After legs are positioned as above, palms may and the higher spiritual energies are united, and be placed on the upper knee, one hand on top of kuòæaliní is awakened. the other. B) Some people press the hands on the knees to This ásana relieves diabetes, constipation, stretch the leg’s muscles. Optionally, one can lean indigestion, urinary problems, nerve and nervous forward, the forehead, if possible, resting on the conditions; lumbago, rheumatism, slipped discs. floor. Organs Helped: Pancreas, liver, spleen, stomach, ascending and descending colon; the pose tones nerve roots, adjusts and realigns the vertebral col- umn; back muscles are pulled and stretched. Doähas: All 13. Gomukhásana (Cow’s Face Pose) Benefits: This pose tones the shoulder muscles, nerves, and cardiac plexus (blood and lymphat- All the ancient texts agree on this ic vessels in the heart region). Náæís in the legs posture—except the final arm position. stimulate the reproductive organs and glands, and 267

The Áyurveda Encyclopedia regulate hormone secretion. The vajra náæí is respective knees. stimulated, preventing the outward flow of práòa. C) The body is balanced; weight is on the ankles, Thus, práòa accumulates at the múládhára (first) heels, and sides of feet. chakra. The interlinking of the fingers prevents the práòa from escaping through the hands. This Benefits: This pose straightens the curvature of causes energy to flow through the spinal region. the spine. The ankles or heels press the anus, Persons will notice the arms forming an infinity closing the vajra náæí, preventing kuòæaliní en- sign that balances the higher and lower (positive ergy from escaping. This pose is useful for both and negative) práòa. celibates and family members. It channels sexual energy to the higher chakras; it also regulates the sex glands, as well as the reproductive and excre- tory organs. Organs Helped: Reproductive, excretory, visceral organs (náæís in the side of the feet are stimulat- ed—i.e., thorax, abdomen, heart, liver, intestines, and kidneys). Doähas: All BEGINNER GOMUKHÁSANA (COW’S FACE POSE) 15. Back Bends Organs Helped: Reproductive organs and glands, Various styles of back bends exist. Beginning heart. poses are discussed below. Doähas: All Kapotásana (Pigeon Pose) Method: Beginner-Advanced Beginner 14. Kúrmásana (Tortoise Pose) Method: KAPOTÁSANA (PIGEON POSE) A) Cross the legs and sit on the ankles, A) Place both hands and knees on the floor (i.e., pressing them firmly like a cat). on the anus. Keep B) Lift the hands and stand upright from the knees. the knees as close 268 together as com- fortable. Toes point outward towards the sides. B) Sit up straight; palms rest on their

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha Place the right big toe over the left big toe. Standing Bow C) Move the arms behind the back, extended be- tween the right thigh and calf; left hand between the left thigh and calf toward the heels). D) Exhale, leaning the body backward until the palms reach the heels. Then grab the heels (or touch them with the fingers). E) Breathe normally and hold the posture. F) Exhale, returning the torso to the upright posi- tion. Precaution: Do not hurt the knees or spine. Alternative STANDING BOW Method: KAPOTÁSANA (PIGEON POSE) ALTERNATIVE A) Stand erect, arms at sides; breathe easily. B) Bend elbows, bringing the palms A) Sit on the knees. Exhale, slowly lean back- together at the chest in prayer position wards while resting on the elbows. Eventually C) Slowly raise the hands up over the head (the you can rest your back on the floor. arms cover the ears). Notice the rhythm of your breathing. Benefits: These poses tone the spinal region, cir- D) Inhale, slowly bending from the lower back; culate blood around the spine, and stretch the leaning backwards as far as is comfortable. Keep pelvic region and lower back. The heart is mas- hands and arms in the same position at the head. saged and healed; the diaphragm is lifted, and the E) Exhale, slowly bringing the upper torso up- chest is expanded. Kapha—diabetes, bronchitis; right. Váyu—insomnia, rheumatoid arthritis, varicose F) Slowly lower the “prayer hands” to the chest; veins, sciatica, reproductive organs, constipation, then return the hands to the sides. asthma, backache. Precaution: Extreme care is required; especially if persons have a bad back or neck. Benefits: This pose stretches the lower back and Organs Helped: Reproductive, diaphragm, heart. kidney area Doähas: All; especially VK- Doähas: All 269

The Áyurveda Encyclopedia Úrdhva Dhanurásana (Upward Bow) making the body alert and supple; strengthens the back, arms, and wrists; soothes the head, and pro- motes vitality, lightness, and energy. Doähas: All Setu Bandha Sarvá´gásana (Bridge Pose) ÚRDHVA DHANURÃSANA (UPWARD BOW) Method: Advanced Beginner A) Lie on the back, bend knees. Soles of the feet SETU BANDHA (BRIDGE POSE) are on the floor, and knees are together. B) Arms are raised over the head with elbows fac- Method: Setu means bridge ing the sky. The palms are on the ground, fingers A) Lie on the back with knees bent and the soles facing the shoulders (hands are shoulder-width of the feet on the floor. distance apart). B) Exhale, raising the buttocks off the floor. C) Exhale, raising the trunk and crown of the head C) With elbows resting on the ground, place the off the floor. palms on the small of the back, supporting the D) Rest and breathe in this position. weight of the body. (A stretch should be felt in E) Exhale, lifting the trunk and head further, arch- the small of the back.) ing the back so the weight is completely on the D) Optional—legs may then be extended straight palms and soles (never put pressure on the head out for further back-bending benefits. and neck). Breathe naturally. E) Breathe easily while holding the position. F) Stretch the arms from the shoulders and the F) Inhale, lifting the buttocks. Remove the hands, legs from the thighs. exhale and gently lower the body to the ground. G) Eventually the elbows are straight and the thighs are stretched. Benefits: The spine flexes backwards and neck H) Exhale and stretch some more, pulling the strain is removed. The result is a healthy, flexible thigh muscles by lifting the heels off the floor. spine and nervous system. I) Extend the chest, stretching up the sacral re- gion of the spine until the abdomen is taut; then Doähas: All lower the heels to the floor again. Hold the pose for some time. J) Exhale, gently lowering the body to the floor again. Benefits: This pose stretches and tones the spine, 270

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha 16. Sálamba Sarvá´gásana D) Exhale, raising the lower trunk to a 45 angle (Shoulder Stand) with palms supporting the buttocks; or to a 90 de- gree angle (perpendicular) to the floor by walking the palms to the lower back. E) Exhale, raising the legs and keeping them aligned with the trunk of the body; toes pointing to the sky. F) The chin is locked into the chest. G) Breathe naturally in this position. H) Exhale, sliding the hands to the buttocks as the body begins to lower. Slowly return the body to the starting position. SÁLAMBHA SARVÁ¯GÁSANA (SHOULDER STAND) FIGURE 1 Precaution: This pose must not be practiced by anybody with a heart problem, high blood pres- sure, or any other pressure (e.g., sinus, ear). Immediately after this pose, practice the fish pose (Matsyásana), or the serpent or cobra pose (Bhuja´gásana). Always eat enough food daily, as this pose in- creases the digestive fire (agni); but do not eat for at least one hour before ásanas. Elderly persons are advised not to perform this pose unless they have practiced it throughout adulthood. SÁLAMBHA SARVÁ¯GÁSANA (SHOULDER STAND) FIGURE 2 Benefits: This pose bathes all the organs and brain in blood; increases absorption of nutrients, Method: secretes hormones for balancing body and brain; A) Lie flat on the back, legs completely extended, heals anemia, asthma, breathlessness, palpita- knees together, hands at the sides, palms down. tions, emphysema, bronchitis, throat problems, B) Relax, take a few deep breaths; then inhale, headaches, colds, sinuses, congestion, nasal dis- raising the knees to the thighs. turbances, irritation, constipation, urinary disor- C) Exhale, raising the hips from the floor. Brace ders, uterine displacement, menstrual troubles, the buttocks with your hands, while your elbows hemorrhoids, hernia, arteriosclerosis, sexual de- remain on the floor, supporting the buttocks. (Al- bility, varicose veins, ulcers (stomach and intesti- ternatively, cross legs and grab toes; then pull nal), colitis, abdominal organ protrusion or pain; legs up to the head. This is an easy way to elevate senility, dementia, epilepsy, anger, hate, irritabil- the lower trunk. Then place the palms on the but- ity, short temper, insomnia; soothes nerves, frees tocks.) the system of toxins, restores energy, hides gray hair and wrinkles after six months; develops vital- ity, happiness, confidence, joy, strengthens diges- tion, increases appetite, for convalescing. 271

The Áyurveda Encyclopedia Organs Helped: Endocrine organs or ductless Method: Advanced glands, thyroid, parathyroid, pituitary, pineal... all organs of the brain and body. Doähas: All 19. Halásana (Plough) HALÁSANA (PLOUGH)—ADVANCED This is an advanced variation of the shoulder A) From the shoulder stand, release the chin lock stand, but beginners can do a preparatory version and gently lower the trunk slightly. of this pose. B) Move the arms and legs over the head (either Method: Beginner with bent knees or straightened legs (most ad- vanced). HALÁSANA (PLOUGH)—BEGINNERS C) Rest the toes on the floor. Breathe naturally. D) Tighten the knees by pulling the hamstring A) Lie on the back, exhale, and bring knees to the muscles at the back of the thighs and raise the chest. trunk. B) Cross the ankles and grab toes with the op- E) Place palms in the middle of the back. Press posite hands. the trunk to keep it perpendicular to the floor. C) Exhale, pulling the feet over the head, taking F) Extend the hands behind the back (opposite the care not to harm the spine. leg position), palms on the ground. D) Exhale, bringing the feet over the head, touch- G) Hook the thumbs and stretch the arms and ing the ground (chin locked in the chest) if pos- legs. sible. H) Interlock the fingers and turn the wrists so the E) Hold this pose or fully extend the legs. One leg thumbs rest on the floor. at a time may be extended to begin to stretch the I) Stretch the palms and fingers, tighten the arms back and leg muscles. Palms are pressed against at the elbows, and pull them from the shoulders. the middle or upper back. Breathe naturally. (Stretching the arms in the opposite directions F) Inhale, slowly letting the hands and feet return fully stretches the spine). to the original position. J) Change the thumb that touches the ground from time to time; stretching the arms for an equal amount of time in each position. This develops harmonious elasticity of the shoulders. K) After a comfortable amount of time, release the hands, raise the legs back to the shoulder stand, and gently slide the legs back to the floor. Benefits: Same as the shoulder stand. Also, ab- dominal organs are rejuvenated, the spine re- ceives extra blood to heal backache, hand cramps, stiff shoulders and elbows; arthritis, and lumbago. 272

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha This pose creates lightness and mobility. Váyu—asthma, depression, sciatica, sexual de- bility, wrinkles, rheumatoid arthritis, headache, menstrual disorders, abdominal pain, and gas. Doähas: All; especially V- MATSYÁSANA (LOTUS-FISH POSE) 18. Matsyásana (Fish Pose) Start in lotus pose and lean on the elbows. Then arch the back and head. Or, in the lotus position, grasp toes and roll onto the back and elbows. Then, lower the feet, lifting the torso, using the elbows, and arching the back and head. MATSYÁSANA (FISH POSE) Benefits: The chest is expanded, making breathing fuller and easier; stretches pelvic joints. Pitta— Method: Beginner absorption of nutrients, liver, thyroid, migraine. A) Lie on the back; inhale, raising the upper tor- Kapha—sinus congestion and headaches; gastro- so from the elbows (hands facing the feet, palms intestinal disorders, asthma. down). B) Arch the back and lean the head backwards, Organs Helped: Liver, head, sinuses, lungs, gas- but keep it off the floor. trointestinal tract, thyroid. C) Breathe easily and hold the posture, focusing on the lower back. Doähas: PK- D) Exhale, gently lowering the head and torso to the ground. 19. Jathara Parivartanásana (Belly Roll) Precaution: If the head is resting on the ground, the neck and spine can become strained. Method: Advanced: Lotus-Fish JATHARA PARIVARTANÃSANA (BELLY ROLL) 273

The Áyurveda Encyclopedia Jathara means belly, and parivartana means 20. Súryásana (Sun Pose) roll or turn. Method: Beginner The sun pose is a combination of poses de- A) Lie flat on the back with arms stretched side- signed to heal, tone, and rejuvenate all aspects of ways (parallel to the shoulders, resembling a the mind, body, and spirit. It originally was prac- cross). ticed at sunrise, but can be done anytime of the B) Inhale, lifting the left leg while keeping it day or night. It is a general pose that can be done straight, until it reaches 45 or 90 degrees above by anyone. the floor. Breathe normally. C) Exhale, slowly crossing and lowering the left leg over the right side, trying to touch the floor. Keep the leg straight. Also, try to keep the back and shoulder flat on the floor. Breathe normally. D) Inhale, slowly lifting the leg back into the air. Hold, then exhale and slowly return to position A. Rest until breathing becomes normal again. E) Repeat with the right leg. Advanced Method: A) Start in the same Step 1 A) Stand erect, arms at sides; breathe easily. position as the begin- B) Inhale, bending the elbows and bringing the ners pose, only exhale palms together at the chest in prayer position. and lift both legs to 45 C) Slowly raise hands over the head. The arms or 90 degrees above the are covering the ears (notice a natural breath oc- floor. curring in the lungs). Slowly bend from the lower B) Follow the same back, leaning backwards as far as is comfortable. instructions as in the Keep hands and arms in the same position around beginner’s pose. the head. [Fig. 1] Benefits: Reduces ex- D) Exhale, slowly bringing the upper torso up- cess fat, tones liver, right. Slowly bring the hands back to the chest in spleen, pancreas, and removes sluggishness; the prayer pose; then return the hands to the sides. heals gastritis and strengthens the intestines, Slowly bend forward, letting the arms and head trims all the abdominal organs, relieves sprains, hang with the weight of gravity. Keep knees and and loosens the hip and lower back region. legs straight (do not bend knees). If the fingers or hands touch the ground, fine, otherwise, allow the Doähas: PK- body to hang and relax. Breathe naturally. Feel gravity pulling the arms, hands, and face muscles; it releases all the tension from the face, shoulders, neck, arms, and hands. One may stay in this posi- tion as long as desirable. [Fig. 2] 274

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha Step 2 sliding the left foot next to the right foot (return- E) Exhale, bending the knees and squatting. Palms ing to the squatting position). Remain in this po- are placed outside the feet. One may hold this po- sition and breathe naturally. M) Inhale, extending sition as well. and raising the legs and buttocks until the legs F) Inhale, sliding the right foot backward and ex- are straight. Simultaneously keep the upper torso tending the leg until the knee is straight. The toes bent forward (holding the feet and palms on the are bent and the heel is off the floor. The other floor; or simply hanging, as mentioned before). foot is flat on the floor. The knee is parallel with Rest, breath, and let gravity pull the stress from the hands and the head directly over the bent knee, the mind, face, and body. [Fig. 8] looking straight ahead. Arch the back with the N) Bring the palms together in prayer position. chest closer to the ground. Hold this position and Inhale, extending the arms straight out and rais- breathe naturally, feeling the stretch throughout ing them. This pulls the upper torso back into the the body, especially in the legs, back, and shoul- upright position. ders. [Fig. 3] O) Continue this motion, replicating the position G) Inhale, sliding the left foot back, beside the of the arms and hands over the head (arms cover- right foot. Set both heels on the floor, raising the ing the ears), then leaning backwards again. [Fig. buttocks and feeling a greater stretch in the legs, 9] feet, and Achilles tendons. One may remain in P) Exhale, slowly bringing the arms and torso up- this position and breathe easily. [Fig. 4] right again. Gently lower arms to the chest while H) Inhale, bending the knees until they rest on the the hands are still in prayer position. Release the floor; then rest the chest on the ground. The shoul- hands and lower them to the sides of the body. ders are parallel to the fingers (for beginners). I) Inhale, gently pushing the upper torso off the Benefits: All the benefits of each individual pos- ground (cobra position). [Fig. 6] ture mentioned earlier are incorporated in this pose. Advanced option—inhale, lowering the head until Doßhas: All it is parallel with the hands. Only the hands and feet touch the ground. Then arch the back. The chest is closer to the ground, the buttocks are in the air (a sort of ess shape) [Fig. 5]. Like a snake, slither or pull the head and body forward past the hands, winding up in the cobra position (the upper torso is almost perpendicular to the floor. The head looks forward). J) Inhale, pushing the buttocks back into the air. The heels return to the floor as in position G. Step 3 K) Inhale, sliding the right foot up to the chest. The toes are parallel with the fingers and the head faces forward. This is the reverse position from F, while the left heel comes off the floor. Arch the back (chest closer to the ground). Remain in this position and breath normally. [Fig. 7] L) Inhale, 275

The Áyurveda Encyclopedia FIG. 1 AND END POSE FIG. 10 FIG. 2 FIG. 3 FIG. 4 FIG. 5 276

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha FIG. 9 FIG. 8 FIG. 7 FIG. 6 277

The Áyurveda Encyclopedia 21. £havásana (Corpse Pose) Benefits: This posture is to be practiced by every- one as the last pose of the routine. Yoga ásanas £HAVÁSANA (CORPSE POSE) purify, heal, tone, and perform acupuncture on the body. Now the body must rest, restructure, and Method: reorient itself to its new self. When this pose is A) Lie on the back with hands at the sides (palms completed, one will have developed a new mind, facing up). Feet are stretched out and are slightly body, and spirit. The entire system is revitalized. separated. The body should be aligned. B) Slowly inhale through the nose. Feel the cool The pose develops physical awareness and air entering the múládhára chakra (base of spine). pratyáhára (withdrawal and liberation of the mind As it rises through the body, feel the air healing from the senses and objects—5th stage of yoga). and sweeping away the toxins. This posture also develops dháraòá (concentra- C) Slowly exhale and feel the air going out the tion or visualization of one’s deity—6th stage of crown of the head, releasing toxins and tensions meditation), and dhyána (holding or meditation from the face, head, mind, neck, and shoulders. on that image—7th stage of meditation). Repeat this process several times. £havásana is also useful when practiced be- tween ásanas, and after a stressful day. This helps blood pressure, peptic ulcers, anxiety, hysteria, cancer, psychosomatic diseases, neuroses, real- ization of subconscious thoughts. Váyu—asthma, depression, varicose veins, in- somnia. Pitta—anger or hatred. Doähas: All Option Part 2 D) Slowly inhale as above; then during exhalation, Práòáyáma & Náda chant the mantra, ‘aum’. Feel the voice vibrating through the entire body. Repeat several times, as As discussed earlier, the life-breath (práò or the vibration creates a deeper relaxation. soul) saves the mind from the anxiety, nervous- E) Rest for 1 or more minutes, noticing your ness, worry, fear, anger, impatience, hot temper, breath. Then let your mind drift where it may, or lethargy, agitation, and dullness. It improves con- practice sádhaná (meditation). centration and memory, mental peace, and the de- light of a silent, clear mind. The development of Precaution: Although this seems like a simple peace is synonymous with higher mental spiritual pose, it is said to take 15 years to master the re- development. laxation derived from it. Ending all yoga routines with this pose is imperative; otherwise, strain This is because thoughts are a vibration of the may occur while the body is adjusting to its new, life-breath. If the vibration is stopped, the mind healthier structure. is saved. As the mind becomes free from thought, it remains centered in the higher Self of eternity or Divine peace and bliss. One may wonder, if there are no thoughts, does one becomes a robot or brainwashed? Brainwashing is a state of im- 278

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha posing a certain philosophy on the mind and lock- peace. Everything has become the peace. Thus, ing it in place. This keeps the mind locked into there is nothing that is ‘non-peace’. The relative a ‘specific-state’ activity; not a state of freedom workings of the mind are fully stopped, and the and peace. In this state of mental silence one feels life-breath flows permanently and quietly through clear-headed enough to make responsible deci- the entire sußhumòá. sions, while maintaining a peaceful mind. Práòáyáma means stilling of the breath. Inha- Mental peace occurs when the life-breath ceases lation, exhalation, and breath retention, condition to flow in the iæá and pi´galá, and begins to flow the breath to be still. Stillness of breath stills the in the sußhumòá, resulting in stillness. The Vedic mind. Práòáyáma cleanses the channels (náæís) texts or scriptures suggest that the best way for and energy centers (chakras), just as a broom or this to occur is through the practice of meditation, vacuum clears the dirt from a house. Speaking in as instructed by a true guru. Four initial stages of modern scientific terms, the breathing process is mental development exist. The mind, intimately linked to the brain and central nervous system. It is also related to the hypothalamus, 1) Is stuck in dullness, greed, and violence which involves the emotions, body temperature, (tamas). memory, and perceptions. Erratic thinking of the 2) Seeks excess chatter or activity, or it seeks hypothalamus also leads to erratic breathing and empty fame and fortune (tamas and rajas). eventually to asthma. So, a quiet breath keeps the 3) Becomes conscientious, and wants knowl- body healthy and the mind at peace. edge, piety, and prosperity; realizing there is more to life than material possessions (rajas). Práòáyáma is related to the in and out breaths 4) Becomes pure, kind, compassionate, clear, of the nose. Certain areas of the nose’s mucus and happy. No trace of rajas exists (only sattwa membrane are connected to the visceral organs exists). This fourth or sattwic state is the first (i.e., thorax, abdomen, heart, lungs, kidneys, and stage of samádhi or peace. The quiet mind is now intestines). According to yogic thinking, when ready to hear the inner eternal calling. This eter- this nasal breathing becomes irregular, the viscer- nal experience is even more alluring than hap- al organs connected to the coccygeal plexus also piness gained sensory pleasure. Then, the mind become irregular. In turn, they send sporadic mes- undergoes two more stages of the development of sages to the brain, causing further irregularities. higher consciousness. The mind, When the breath is held, it allows for a longer as- 5) Becomes drawn towards the inner Divine at- similation time of the práòa. The result is the ex- traction and becomes absorbed in eternal bliss. change of oxygen and carbon dioxide in the cells. No awareness of thoughts of the outer world exist Thus, the breath is intimately linked to physical (second stage of samádhi). and mental health. 5a) After this second stage of samádhi, one’s awareness returns (i.e., getting up from medita- Throughout yogic literature it is written that tion), but some of that inner peacefulness re- those who use fewer breaths will live longer. So, mains. This peace develops as one continues to learning how to make the breath automatically meditate. stop, helps foster longevity. Spiritually, this stop- 6) Full Self-Realization. This occurs when the page of breath (i.e., the stopping of one’s mind), second stage of samádhi remains, even when one allows one to delve more deeply into one’s inner is out of meditation. In this final stage of samádhi Self of peace, alertness, and harmony. one sees the inner Self as Divine and eternal, and all people and things in life as that same Divine Self. One feels full compassion, peace, and eternal bliss. Activities and objects of the outer world no longer affect this eternal peace. One becomes the 279

The Áyurveda Encyclopedia Five aspects of breath exist: According to some yogis, samán is the most im- portant Váyu sub-doäha because it is related to the 5 Breaths of Práòáyáma sußhumòá channel or náæí. Through yoga, práò and apán are united in the location of samán, and Breath Function Direc- Organs life-breath is suspended. tion The práòa (life-breath, which is different from Práòa Váyu) is made to flow through the náæís Práò absorp- out head, (channels). Práòa cleanses the náæís of impurities Váyu tion heart, acquired from bad habits (e.g., junk food, fatigue, lungs drugs, chemicals, radiation, pollution, etc.). Práò naturally develops during sádhaná (meditation); Udán commu- up throat & and also cleanses karmic impurities (i.e., past Váyu nication, facial ex- life bad habits). The various Vedic scriptures say will pression 72,000 to 350,000 náæís exist in the human body. Samán assimila- omni-di- small in- The práòa that flows through the náæís is stored Váyu tion rectional testines in the energy centers (chakras) situated along the sußhumòá (tube) inside the spinal column. These Vyán circula- different pervading centers, located in the subtle body, affect the Váyu tion direc- the whole physical body’s nerve plexus. Chakras influence tions body both the physical and causal bodies. Apán elimina- down urinary, Six main chakras are generally recognized as Váyu tion excretory, having their own specific correlation to physical reproduc- functioning (see table on next page). tive Suähumòá Chakras (center tube in spine) Pi´galá Iæá 280

Section 3: Therapeutics Chapter 9: Haóha Yoga, Práòáyama, Náda, Mudrá, Bandha CHAKRAS, ORGANS AND SENSES THEY CONTROL Chakra Location Organs Sense 1. Múládhára perineum urinary/excretory/reproductive glands nose/smell 2. Swádhißhóhána two fingers above & hormones tongue/taste perineum sacral plexus: urinary/reproductive 3. Manipúra navel eyes/sight 4. Anaháta heart glands & organs hands/touch 5. Vi¤huddha throat digestive/absorption ears/sound 6. Ájñá third eye respiration, heart, lungs, thymus purifies mind and body, thyroid intuition medulla oblongata, pineal gland 281

The Áyurveda Encyclopedia The first five chakras have náæís that extend to práòáyám strengthens the sympathetic, parasym- the various organs of sense and action. The sixth pathetic, and the central nervous systems to ac- chakra relates to higher mental or spiritual activi- cept the charge of life energy. ty. Beyond the sixth chakra one enters the realm of the “non-describable” and begins to merely “be” So, práòa is valuable from both the medical in the state of unbounded eternity or Brahman. and spiritual viewpoints. Two ways of inducing This is the goal of life—Brahman or Self-Real- práòáyáma exist: automatic or manual. The Rig ization. It is for this reason that the Vedic sages do Veda Bhasyabhumika, an ancient Vedic scripture, not put much emphasis even on the celestial expe- says that through proper sádhaná (meditation), riences experienced through the sixth chakra. práòáyáma occurs on its own, cleansing what is needed—when it is needed. The Vedic scriptures The next chapter discusses the effects of man- caution persons from trying to open their chakras tras on the chakras and their corresponding health on their own, for such an opening can cause great concerns. The chart below shows how the chakras damage physically, psychologically, and spiritu- relate to the various aspects of human personal- ally. ity. Chakras Human Práòáyáma/Kumbhaka Characteristics 1. Múládhára animal instincts Through práòáyám breathing exercises, one 2. Svádhißhóhána manually stimulates the práòa flow. Not only can 3. Manipúra selfish ego this be dangerous without proper instruction, but sensuality, greed, it can also be considered unnecessary if one prac- 4. Anaháta tices proper sádhaná. Then, should one care to 5. Vi¤huddha ambition do manual práòáyám, it is an option rather than emotions a necessity. 6. Ájñá accepting life’s Below are listed some of the more useful adversities, mental breathing exercises one may manually practice balance, sensitivity for the healing of specific diseases. They are also discussed to inform those who have these experi- gateway to ences occurring automatically in meditation, but Self-Realization who neither realize such experiences are normal nor understand their value. So we see that práòa cleanses the náæís, and in turn the chakras. As they are cleansed, one’s spir- Precautions: Do not hold the breath if suffering itual life-force is allowed to flow higher, develop- from high blood pressure. Inhaling, exhaling, and ing or utilizing the benefits of the higher chakras. holding of breath should be gentle, slow, and com- As one is able to live with their higher chakras fortable at all times. Straining can cause harm. opened, life becomes more peaceful, graceful, and Divine. Note: 1st Stage of practicing práòáyám: one may no- Yet, the náæís and chakras must be cleansed gen- tly and naturally; so that the sudden—and possi- tice perspiration or warming sensation during the bly harmful life-force—will not flow through the practice. This is due to increased sympathetic ner- channels before they are ready. A clay pot must vous system activity. be baked in an oven to hold water properly; if it is not properly prepared, it will quickly disintegrate. Like the clay pot, the náæís and chakras must be prepared to accept the flow of the life-force or they too will disintegrate. Medically speaking, 282